Bible Queries

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.

Notes on Former Queries: Vol. 2, 379; Departed Go; John 1:29

Q. Referring to vol. 2 Q. 379, please explain 1 Tim. v. 11, 12 in connection with verse 14. What is the "first faith " which they have cast off?

A. I should like to send the explanation I heard a short time ago as to this query, viz., that the word faith in 1 Tim. 5:12 is the old English word meaning faithfulness, in which sense it is also used in Rom. 1:17. "faith to faith," (i. e., faithfulness on the part of the giver to faithfulness on the part of the receiver) Rom. 3:3. Gal. 2:20. and 1 Peter 1:5. The verse might read thus.-"Having judgment (being talked about and judged by their neighbors) because they have cast off their fidelity" to their first husbands.

Q. What becomes of the departed spirits until the resurrection? Where are they?

A. They go to Hades. This word is used in Luke 16:23 for the present abode of lost souls; in Acts 2:27, 31 for the abode of Christ when absent from the body; in I Cor. 15:55 for the abode of spirits of believers. We therefore see it is the place of all departed spirits, and is divided by a great and impassable gulf into a place of blessing and of misery. At the first resurrection the former will be emptied, at the second resurrection (or death) the latter (Rev. xx. 13), and then hades (or hell) having no further use is shown in a metaphor (ver. 14) to be finally abolished forever.

Reply: Is there not some slight confusion in the above answer to this query? (What becomes of the departed spirits until the resurrection? Where are they?) The question is as to the spirits. Are we not told, " Absent from the body, present with the Lord How then can this be, if, as you say they are in Hades or the grave? The entire answer is to me and others so confusing that I think you must have misunderstood the question. Further is not Luke 16:23 rather a figure of the future than the present? Again the latter part of your answer seems to huddle up the grave, Hades and hell all as one; surely it cannot be said that Luke 16:23 is " a metaphor, to be finally abolished.”

Answer: If our correspondent will re-read our reply to Q. 8, he will see that all allusion to the grave (where the body lies) is entirely on his part, as well as any mixing up of this with Hades. The reply mostly speaks of the latter. It is also not stated in the reply, as the writer seems to refer, that Luke 16:23 is a metaphor; as to this being future, the fact of the rich man's brethren being alive sufficiently refutes this.

Q. Please explain John 1:29, where John the Baptist acknowledges Jesus as the Lamb of God, as compared with Matt. 11:2, 3, where he appears to stand in doubt of Him.

A. Does it not appear that in Matt. 11 his faith had failed somewhat, owing to the fact that he was left (in the mysterious ways of God) to languish in prison at the time when with a word Jesus could have released him. Lest however any should point a finger at the great prophet, see how the Lord seizes this very opportunity to speak well of him (Matt. 11:7-12) in His own blessed manner.

Reply: I cannot think that John's faith in Jesus as the Messiah was failing. It had been revealed to him by God Himself that the One in whom the Spirit should descend was He that would baptize with the Holy Ghost; he had borne record that Jesus was the Son of God; and he had heard the voice from heaven proclaim the same truth. It seems very improbable that, after having these weighty testimonies, his faith should ever waver. I think a reference to Luke 7:11-18 may furnish the true reason why John sent his disciples to ask the Lord. "Art thou He that should come, or do we look for another?" In the 12-15 verses we have the account of the raising to life of the widow of Nain's son, and then in the 15th and following verses we read, "And there came a fear on all; and they glorified God, saying that a great prophet is risen up among us, and that God path visited His people. And this rumor went forth throughout all Judea, and throughout all the regions round about." And then the Evangelist adds, "And the disciples of John showed him all these things." Now it seems only natural that the Baptist should think his disciples faith would be shaken by this report. He had said " Behold the Lamb of God which taketh away the sin of the world," whereas this "rumor" simply acknowledged Him to be great prophet. So to re-assure their (not his own) faith, he sent them to the Lord to get from His own lips the confession that He was the Messiah.

Answer: The above remarks are very interesting, but we still think that John's long imprisonment from which no act of Jesus rescued him, together with all absence of any direct claims to an earthly kingdom on the part of the Lord, had shaken even the Baptist's faith.

Bible Queries: Vol. 3, 1-18

Q: 1. Explain 1 Tim. 1:20.

A: We must ask our correspondent to be good enough to refer to B. S. vol. 2, p. 54, Q. 59, for an answer, and we would suggest that each correspondent before sending a fresh Bible Query should consult the detailed index of that volume which gives a list of some 500 answers given in 1882 to Bible Queries. Should further light be wanted on some verse or subject already touched upon, it will be well to say exactly what the difficulty is, in order that the correspondent may not be referred back to a previous answer that would not meet his difficulties.

Q: 2. Is Job speaking of death in Chapter 14:14? (2) What is meant by the " Valley of Achor" in Hos. 2:15?

A: This remarkable verse appears to us not only to speak of death, but of resurrection. Does not verse 15 also refer to this? We should be very glad of further remarks on this interesting passage. (2) Our answer to this may be best given in the words of another-" The circumstances by which God expresses Israel's return to grace is of touching interest. The valley of Achor should be her door of hope. There when the judgment of God began to fall on the unfaithful people, after their entrance into the land (Josh. 7:26)-where God acted according to the responsibility of the people-there would He now show that grace abounded over all their sin. The joy of their first deliverance and redemption should be restored to them." The chief interest to us of this beautiful passage foretelling the future restoration of Israel to divine favor, lies in the use the apostle Peter makes of verse 23 (2 Peter 2:10), showing that these blessings, though still future to Israel as a nation, were the present portion spiritually of any amongst them who accepted the rejected Messiah.

Q: 3. How could the disciples do greater miracles than Christ, John 14:12? (2) How did Christ sanctify Himself, John 17:19?

A: The Holy Ghost who would be sent down in power "because Jesus went to His Father" was not confined by a body to one place, but could so energize believers everywhere, that the gospel could spread far more rapidly and widely then even when individually proclaimed by the Lord and supported by the mighty works that He did. The power was not in the disciples, but in the promised Comforter. The first fulfillment of this we see in Acts 2 in the mighty power that accompanied Peter's preaching See also B. S. vol. 1. p. 114, Q. 374. (2) Though doubtless true that "sanctify" means generally to "make holy," we must remember that this is after all a secondary use of the word, that is to say that the reason 'a person is "holy" is because he is "set apart" to God. The word itself means simply to "set apart." In this passage the Lord sets Himself apart to God in heaven in order that the disciples on earth might be set apart, by the communication to them of the place and position of Christ, and of their union with Him where He is.

Q: 4. Does Rev. 13:3 show that the Beast will receive a deadly wound?

A: The beast represents the revived Roman power seen in the hands of one man. The head wounded unto death and then revived, we think represents the imperial form of government which will again be restored in the days of Antichrist.

Q: 5. Why did John the Baptist preach the kingdom of heaven whilst the Messiah was on earth and before His rejection?

A: He proclaimed what was about to be set up. It was " at hand." If his preaching had been received as " Elias that was for to come," there would have been no rejection. It was because " His own received him not" that the kingdom has been postponed some 2000 years at any rate as to its earthly and visible aspect, and that another " Elijah" will yet come as the prophet " before the coming of the great and terrible day of the Lord" to " turn the heart of the fathers to their children and the hearts of the children to their fathers." Mal. 4:5,6.

Q: 6. Does Matt. 18:19 apply only to the assembly, or to individual prayer as well?

A: Matt. 18:19 applies to all who carry it out. A general principle follows in the next verse, not only embracing verse 19, but going far beyond it, but verse 19 plainly applies to any two who so agree.

Q: 7. Explain Gal. 1 "For do I now persuade men or God," (2) Explain Gal. Chapter 2:2, "but privately to them which were of reputation, &c.

A: We understand the expression to mean that Paul was not seeking to " persuade" men by adulterating the gospel. In another place and in a different sense he does say "we persuade men." We should be glad to know the force of “or God” in this phrase. (2) God had His ordained apostles, who were justly "in reputation" at Jerusalem and also "in Christ" long before Paul, and with great wisdom, but no servility, Paul lays his gospel before them, before pressing it among the Jews, and especially in those points where it superseded the Jewish ritual. The result showed the wisdom of his course.

Q: 8. What becomes of the departed spirits until the resurrection? Where are they?

A: They go to Hades. This word is used in Luke 16:23 for the present abode of lost souls; in Acts 2:27,31 for the abode of Christ when absent from the body; in 1 Cor. 15:55 for the abode of spirits of believers. We therefore see it is the place of all departed spirits, and is divided by a great and impassable gulf into a place of blessing and of misery. At the first resurrection the former will be emptied, at the second resurrection (or death) the latter (Rev. 20:13), and then hades (or hell) having no further use is shown in a metaphor (ver. 14) to be finally abolished forever.

Q: 9. Please explain the meaning of " redeeming the time because the days are evil" Eph. 5:16. Is there not always a price paid for a thing "redeemed"? If I am to be always buying back the time because Satan claims it as his right, what is the price I am to pay?

A: The Greek word is used in three other places, viz.:-Gal. 3:13, " Christ hath redeemed us" &c. Gal. 4:5, " To redeem them that were under the law," and Col. 4:5, "redeeming the time." The word no doubt means to" buy back" literally, but we cannot see why it should not be taken metaphorically. We often use the word in a non-literal sense: we speak of " a redeeming quality" &c., but we do not ask from whom it is redeemed! So here; it means by diligence "buying back" the fleeting moments from the corrupt use to which they are naturally appropriated, for better and higher ends. We need not introduce the question of Satan into the passage at all.

Q. 10. Is it Scriptural to say Christ took our human nature? Please explain what it was pertaining to us which Christ took.

A: Certainly. He was as truly God as man. All that pertains to humanity in sinless perfection Christ had; every feeling, sensibility, capacity for suffering, and capacity, but not necessity for dying. Herein we distinguish between a human body and a mortal body. We must never imagine that Christ was really and truly God and only appeared to be man, but impossible as it is for our minds to grasp it, we must be content to believe that our Lord was as truly man as He was God.

Q: 11. Is fasting a Christian duty?

A: It was continually practiced and taught by the apostles (Acts 13:23 &c.), and we know no reason why on suitable occasions it should not still be practiced literally. For a deeper meaning of the word see B. S. vol. 1. P. 339, Q. 345.

Q: 12. Would the Israelites have returned to Egypt after their sacrifice in the wilderness if Pharaoh had let them go? (Ex. 3:18; 5:3; 8:25-29; 10:8-11; 24-26). It seems almost like a stratagem to get away altogether, and yet it could not be, for God had told Moses to say it.

A: The fact that God had told Moses to say it, sufficiently shows that Moses did not invent it. Nowhere do we find any thought that the children of Israel would return. On the contrary, Pharaoh evidently thought they would not, and sought to get their children or cattle as hostages, all of which Moses refused. There is no doubt that when a whole nation packs up, taking all their goods, cattle and children (leaving not a hoof behind) it looks very much like going away altogether, but it can hardly be called a stratagem, especially when not a word is said anywhere about returning.

Q: 13. Kindly explain " Thus it becometh us to fulfill all righteousness," Matt. 3:15, also "He hath covered me with the robe of righteousness" Isa. 61 to, also " Perfect, through my comeliness which I had put upon thee," Ezek. 16:14, also "Jesus thy blood and righteousness, My beauty are, my glorious dress."

I know we are justified by the blood of Christ, but did He not also keep the law for us, and is not that our " robe of righteousness." I feel very much confused about this subject, and should be grateful for light upon it.

A: Christ did fulfill the law and made it honorable. He kept it perfectly, and was the only one who ever did. Indeed it was this that in part showed His perfect fitness to be a ransom for us. The robe of righteousness is Christ Himself who is made unto us " righteousness," 1 Cor. 1 but we only get Him through death and resurrection. The hymn we do not comment on. Extreme accuracy does not always mark poetry, but it does mark the word of God. In view of further discussion on this interesting subject we will content ourselves for the present with affirming that Christ kept the law as being born under it, and not for us as substitute, and that we are justified through His blood, not by His life before the cross.

Q: 14. Did Moses really die, because he appeared on the Mount of Transfiguration in a body? see also Jude 9. (2) Are there any grounds for believing the widow of Nain's son was only in a trance?

A: We know no more about Moses than what the Word of God tells us in Deut. 34:5, where we are told of his death, burial, and sepulcher. See B. S. vol. 2. p. 123, Q. 156. (2) Luke 7:11 Says he was dead. We know no ground for the idea of his being merely in a trance. Scripture says " a trance" when this state is meant. See Acts 10:10.

Q: 15. Has the Pentecostal gift of healing ceased? If so, ought we to pray that it may be restored to the church?

A: These special signs that were given when the church was first formed do not appear to have continued long. The reason for this may be two-fold, one that they were not intended to be permanent, and the other that the present divided state of the church would render any such manifestation of Divine power in any one section unsuitable.

Q: 16. How can Mark 10:34 be reconciled with Luke 2:14? (2) Please explain "I will draw all unto me." John 12:32.

A: Luke gives us the aspect in which the Savior came amongst men as an expression of God's goodwill towards men and as the Prince of Peace. Mark expresses the results of man's hatred and rejection of the One thus sent in love according to the parable of the vineyard in Matt. 21 Luke 19:38 skews that peace in heaven must precede the peace on earth proclaimed in Chapter 2 and the death of Christ, more than even His birth, proved the climax of the expression of God's goodwill towards men (John 3:16). So wonderful are His ways! (2) "All" not "every" that is, all sorts and conditions, Jew and Gentile, the latter being expressly in His thoughts, it being the presence of the pious Greeks that called forth these words.

Q: 17. Were the bodies of the animals, with whose skins Adam and Eve were clothed (Gen. 3:2;1), offered in sacrifice?

A: That we do not know, It is not however improbable that it was so, and hence Cain's culpability would be increased in neglecting a known means of approaching God. We cannot however speak positively in the absence of Scripture. Animal food was not given to man until after the flood. (Gen. 9:3).

Q: 18. Explain Ex. 22:2,3.

A: A thief might be killed in the night justifiably by accident or in self-defense; not so in the day time. On the contrary, the proper course then was not to kill him, but to exact restitution in full, or if he had it not, it was lawful to sell him into slavery for his theft. We must remember this is law, not grace.

Bible Queries: Vol. 3, 19-48

Q. 19. What is the meaning of John 1:9, " That was the true light which lighteth every man that cometh into the world?"

A. See B. S. vol. 2. p. 230 Q. 250. Also Q. 1. this year.

Q. 20. How was it that the Lord said to Mary " Touch me not, for I am not yet ascended to my Father " (John 20:17), while in Matt. 28:9 He permitted the women to hold Him by the feet, and in John 20:27 told Thomas to thrust his hand into His side? Had He ascended in the interval?

A. See B. S. vol. 1. p. 112, Q. 366.

Q. 21. Explain Heb. 13:10.

A. See B. S. vol. 1, p. 67, Q. 355, also B. S., vol. 2, p. 13, Q. 9, also Q. 1, this year.

Q. 22. Will the church during the millennium be on earth with Christ? (2) Will the Old and New Testament saints be raised together?

A. We find that Christ will reign over the earth during the millennium, but not that He will habitually live on the earth. On the contrary a prince who will be His vicegerent will reign in Jerusalem. Christ and the Church will be together in intimate relation doubtless with the earth, as reigning over it, but above it and forming, as far as the figure in Rev. 21 shows us, a connecting link between heaven above and earth below. We are to reign in glory with Christ, having different spheres allotted to us according to our faithfulness in walk and service now. The transparent cube, which is the figure representing the heavenly saints„ shows that they will be used to transmit the glories of Christ to every part of the earth. (2) Scripture says generally the dead “in Christ." All who by faith in God at any age of the world's history are; among “the just” will take part in the resurrection of the just, which is the first resurrection. We do not know of a line of Scripture to show that those in the church will be raised separately from the Old Testament saints.

Q. 23. Will the earth be burned up before the Lord comes?

A. Seeing that when He comes to the earth His feet will stand on the mount of Olives (whence He ascended), it is evident that it will not (Zech. 14:4).

Q. 24. Does Matt. 6:19 forbid Christians accumulating money in banks, burial societies, &c. against " a rainy day" or old age (see verse 25-34).

A. The verse appears to draw a contrast between earthly and heavenly treasures. A Christian's treasures are not on earth, and the sooner he knows and believes this, the better able he will be to set his affections on things above, not on things on the earth. Even if he have riches they are not the things which are his own, but another's (God's) Luke 16:12. As to the way in which he is to use his riches, whether he is to spend interest or principal, whether he is to have a banking account or no, all this and every other detail must be referred to God, who in His wisdom will guide aright each one who seeks for guidance, We do not think the verse is directed against saving banks.

Q. 25. What was the sword in Luke 2:35? (2) How are the thoughts of many hearts revealed?

A. See B. S. vol. 2, p. 162 Q. 182 also Q. 1 This year. (2) Does it not mean that the presence of Christ on earth was a touchstone for man's heart, drawing as He did round Himself all who were prepared in heart (though it may be secretly hitherto) to receive Him; and on the other hand bringing out the depths of enmity and hatred that were but partly known before Christ came. It was the presence of light that fully brought out the darkness.

Q. 26. Referring to vol. 2. Q. 379, please explain 1 Tim. 5:11, 12 in connection with verse 14. Why does Paul in v. 11, 12 blame widows for wishing to marry again, and in ver. 14 order them to do so? (2) What is the "first faith” which they have cast off? (3) Had widows in those days no fortunes of their own; for it would seem from what the apostle says that they were always dependent?

A. Paul seems rather to point out that their probable desire to remarry renders them ineligible for being supported by the church. (2) We do not exactly understand the meaning of the " first faith:" will some correspondent answer this? (3) Widows in Scripture had no legal provision. Under the Mosaic law they were left partly dependent on relations, more especially on their eldest son, and partly on a share in the tithes (Deut. 14:29; 26:12); widows generally were commended to the care of the community (Ex. 22:22; Deut. 27:19; Isa. 1:17; Jer. 7:6;22:3; Zech. 7:10). Among the apostles, widows were maintained at the public expense (Acts 6:1-6). As a rule therefore widows had no fortunes of their own.

Q. 27. Does "the righteous," Amos 2:6 refer to Christ? (2) What is the meaning of Zech. 9:11?

A. Like many other Old Testament Scriptures this has no doubt a literal meaning lying on the surface, and possibly a secondary one referring to “the righteous one " who was sold for thirty pieces of silver (2) The marginal reading seems to clear it up, together with a reference to Isa. 61:1. It is addressed doubtless to the “daughter of Zion " whose covenant is by blood, Ex. 24:8, and who will be brought back from the prison house of her rejection and dispersion.

Q. 28. In the Revised Version in 1 Thess. 1:9. the indefinite article is used; in the Authorized Version, the definite article, " the living "instead of "a living;" if the former is correct, please say what is the difference in the force of the expression.

A. The substitution of the indefinite for the definite article is doubtless well founded. The result of the change is that more emphasis is thrown in the words “living and true” than on "God," which is no doubt the point the apostle wished to bring out.

Q. 29. Explain the latter part of Heb. 12:17. (2) What do we learn from Rev. 2:10?

A. What Esau sought earnestly with tears was not a place of repentance but the blessing. See Gen. 27:34. (2) No doubt reference is made to some particular time of fiery trial the early Christians underwent. At present Christians generally are not actively persecuted. But if any are in like circumstances, this word will be very precious to them.

Q. 30. In vol. 2. p. 403 amongst the list of those who resisted temptations are given the Rechabites. In Jer. 35:2 we read that the Lord commanded Jeremiah to set wine before them; in James 1:13, that God does not tempt any one.

A. Many of the acts recorded in the prophecies can only be explained by seeing that they are pictures by which God strove all the more vividly to bring home their sin to His rebellious people. The action of Jeremiah here was entirely of this nature. It was not a question of tempting or trying the Rechabites, that was not the point, but of sheaving how far more faithful they were to their father's words than Israel to God's on these grounds therefore we think it might have been well and correctly omitted from the list last year.

Q. 31. When it is said " Look unto me, and be ye saved all the ends of the earth" (Isa. 45:22), is He, to whom the saving look is to be directed, a dying or dead Christ or One who had died and been raised from the dead (compare Rom. 10:9)? It is true that " by His stripes we are healed," but could a look at a suffering, dying, or dead Christ hanging on a tree, whilst being "made sin," bearing all the judgment due to sin and " crucified through weakness, " impart " eternal life " and give power against sin?

A. In Rom. 14:11 and Phil. 2 This passage in Isaiah is expanded and applied to Christ risen and glorified, in whom Israel shall be justified and shall glory in the Millennium. The groundwork is undoubtedly the cross, but the One to whom they turn is clearly Jehovah-Jesus in millennial glory.

The closing half of the question seems rather directed against a line of a hymn. "There is life for a look at the crucified One" than to bear on the passage here, which does not refer to Christians at all, but to the resurrection and blessing of Israel. As to the question on its own merits, we must remember not to apply a critic's accuracy to poetical language. "To look” we presume here means to "trust in." The One in whom we trust is Christ: we do not literally look at Him-anywhere, but we do trust in His finished work and receive eternal life. To show however that a literal look at Christ on the cross can give eternal life we have only to refer to "the dying thief."

Q. 32. Please explain in what respect the " power and wisdom of God " are displayed in "Christ crucified " 1 Cor. 1:23, 24, compare with 2 Cor. 13:4.)

A. It is true that Christ was raised from the dead by the power of God and the glory of the Father, but this verse does not refer to the resurrection but the Cross, and the point is that in the foolishness of God is more wisdom, and in the weakness of God more power, than in the greatest wisdom and power of man. The gospel is God's power (Rom. 1:16.) to salvation, and the basis of it is the cross. Here where Christ was crucified in weakness, He yet proved Himself mighty to save, and here when apparently all that He came for was lost and frustrated, the mighty plans of God's eternal wisdom were wrought out.

Q. 33. When Philip " preached Jesus " in Acts 8:35, was that preaching limited to " His life is taken from the earth” or must that preaching have borne the same character as Acts 2 " God hath made that same Jesus whom ye crucified both Lord and Christ?

A. We are not told, and therefore cannot speak with certainty. We do not however see any reason to doubt that Philip told the eunuch the story not only of the cross and death, but of the resurrection and glory of Christ. It is a great mistake to suppose that the gospel of the glory is confined to Paul's ministry.

Q. 34. Could the apostles ever have preached " Christ crucified" apart from " Christ raised from the dead " and exalted to God's right hand in heaven?

A. We do not find that they ever did.

Q. 35. Please explain how it was not possible that the Lord Jesus Christ should be “holden of death " (Acts 2:24) and in what manner was " the path of life " shown, Psa. 16:1;1?

A. On account of the glory of His own person, on account of the acceptance by God of His finished work, on account of the plan and counsel of God the Father, on account of the language of the Prophetic Scripture. The “path of life" is doubtless life out of death, and refers to the resurrection and glory of the Lord Jesus Christ.

Q. 36. Is there any special connection between the corn of wheat falling into the ground and dying of John 12:24, and " the Son of Man " lifted up out of the earth of ver. 32? (see Revised Version).

A. The "corn of wheat" is a parable or a simile; the "lifting up out of the earth” is a literal statement. This is important for us to remember. We have no difficulty though in seeing that both statements, different though they are, refer to Christ's death on the cross.

Q. 37. Why were the Jews so perplexed by the Lord saying " And I, if I be lifted up out of the earth " as to ask (apparently with wonder) " How sayest thou, the Son of Man must be lifted up, who is this Son of Man?" was not crucifixion a familiar mode of death to them?

A. It certainly was not familiar to them that " the Son of Man " should be crucified. What puzzled them was why, if the Son of Man and the Messiah was the same, He should leave the earth and die at all. Was not Messiah to reign forever? who then was this Son of Man? We do not even suppose that any there understood the hidden allusion to crucifixion, but they did understand in a general way that death was intended.

Q. 38. When we read " This said He signifying what death he should die" are we to understand it simply meant the mode of His death, or did it also include the character, that is death resulting in " bringing forth much fruit" to God's glory? J. P.

A. The literal translation "But this said He signifying by what death He should die would show that it was a distinct reference to death by crucifixion. The Revised Version is still more emphatic in pointing out the true meaning " Signifying by what manner of death He should die " We decidedly think that the point of ver. 32, is explained to us by the Spirit in ver. 33, lest we should very naturally explain our Lord's words in some erroneous way.

Q. 39. According to the "Englishman's Greek Concordance" the Greek word translated "lifted up" in John 3:14, 8:28, 12:32, 34, occurs 20 times in the New Testament and with the above exceptions, has invariably been translated "exalted." Why has it another sense given it in the above exceptions? and is not quite another word generally used in Greek, when the sense is that of physical lifting up, apart from physical or moral exaltations?

A. The Greek word ύψοω has also been rendered " lifted up " in James 4 so in the Authorized Version though "exalt" in Revised Version and it is quite true that in every other case when the verb is used it appears to have the sense of a moral raising up and not a physical. The height is figurative and not literal all through. When however we turn to derived words, we do find that literal "height" is meant. The word ὕψος is used for the literal " height " of the new Jerusalem, Rev. 21:16, and the word ὑψηλος (high) refers to literal height in at least six of the eleven places where it occurs (Matt. 4:8; 17:1; Mark 9:2; Luke 4:5; Rev. 21:10, 12). These instances skew that such a use of the word, though not very common is at least admissible and the Spirit's explanation in John 12:33 of the meaning of verse 32 seems expressly designed to prevent our referring the word ὑψηλος here to mean moral exaltation-a mistake which we may admit we are liable to fall into from the common use of the word in this sense elsewhere.

Q. 40. Does that verse (Isa. 45:23) " I have sworn by myself, the word is gone out of my mouth, and shall not return, that unto me every knee shall bow," refer to the same period as Phil. 2:10,11; Rev. 5:12-14? and does John 12:32 also refer to the same period?

A. It does undoubtedly, but we do not think that John 12:32 refers so much to Christ's glory, as to the still greater wonder that it was a crucified Christ to whom all should be drawn.

Q. 41. Is it contrary to the teaching of 1 Tim. 2:12, that a woman should speak at a Bible reading, when there are only a few present? (2) Does 1 Cor. 14:34 apply to a Bible reading? (3) What constitutes a “church meeting?

A. We think the passage refers to public authoritative teaching in such a way as to usurp a place of authority over man. A remark at the Bible reading would hardly come under this category. (2) No. (3) Whenever God's people are gathered together to Christ's name with the Holy Spirit free to divide to every man severally as He will (1 Cor. 12:2) in accordance for the purpose for which they are gathered.

Q. 42. What is the meaning of “this is your hour and the power of darkness," Luke 22:53? Also (2) what is the meaning of “the calves of our lips" Hos. 14:2?

A. Does it not mean that "His hour of weakness" and Satan's of apparent power had at length come at the cross? Previously to this we repeatedly find the statement " His hour was not yet come," or "His hour is not yet come," but now had come the time when through apparent defeat He was to destroy all the power of him that had the power of death, that is, the devil (Heb. 3) The people are here connected with Satan just in as much as they were his tools. (2) We think Heb. 13:15 probably refers to this where it speaks of the “fruit " of the lips, and describes it as a "sacrifice." The “calves” Israel was to offer up to God were not literal sacrifices, but the sacrifices of praise, hence called the “calves” of the lips.

Q. 43. Have we Scripture for calling a fast now? Does not vol. 2. 16, 17, show that such a thing belonged to the past dispensation of “shadow"? Is not verse 23 against it, showing that neglecting the body satisfies and does not mortify the flesh?

A. The Scripture in Colossians shews that all ordinances are done away in Christ, including the observance of holy days, new moons, etc., and that no one can judge the Christian for no longer observing these times and seasons. At the same time it is no return to bondage to observe the Lord's day, though in one sense holy days and sabbaths are done away in Christ. We are not in legal bondage, but the freedom of the Spirit leads us in the direction of Rom. 8:4. Now respecting fasting it is clearly not only a Jewish, but a Christian practice, and, when occasion calls for it, may be observed without becoming a worldly ordinance (ver. 20) against which ver. 23 is directed. We clearly see that it may so degenerate, but that does not warrant us in saying absolutely that all “fasting” partakes of the nature of legal bondage: and we notice in the Acts that it was owned by the Spirit after our Lord's ascension.

Q. 44. Please explain John 1:29, where John the Baptist acknowledges Jesus as the Lamb of God, as compared with Matt. 11:2, 3, where he appears to stand in doubt of Him.

Q. 44. What is Christendom? Does the Bible say anything about it?

A. The word is unknown in Scripture. It is the “domain” or country of those who are “christened," or who in any way outwardly profess the name of Christ. It is the corruption of Christianity and is compared in 2 Tim. 2 to a great house in which, however, true vessels of mercy are found to God's glory, the word opposed to it is “Heathendom." Judgment being always in proportion to light received, it follows that this will be the scene of the heaviest of God's coming judgments (2 Thess. 1, 2, etc.)

Q. 45. What is the meaning of " I am debtor both to the Greeks and to the barbarians (Rom. 1:14)?

A. Does not 1 Cor. 9:16, gives the answer, namely: that Paul being set apart as the apostle to the Gentiles, he owed them the gospel, a debt which he strove to repay by preaching to them at any and every opportunity?

Q. 46. Why are oxen (" the herd ") mentioned for the pass-over (Deut. 16:2), as a lamb only is mentioned Ex. 12? (2) Explain Deut. 18:6-8, especially the last clause of verses 6. and 8.

A. Evidently the sacrifices of the passover week are meant (Num. 28:17-24. and 2 Chron. 35:7.) In the end of ver. 4 and following verses the passover strictly is spoken of-The Jews commonly called the whole series "the passover. (2) Some Levites were attached to the tabernacle service, others were scattered throughout the land. If one of the latter, in devotion, decided to come to the tabernacle service, he was to have his portion with the others. (ver. 8.) Though the Levites had no allotted land, yet they sometimes had possessions (1 Kings 2:26; Jer. 32:7; Acts 4:36, 37), and though they might sell these, it could not deprive them of the tabernacle support.

Q. 47. Please explain John 15:6; also (2) Matt. 11:12.

A. See B. S. vol. 1, p. 68, Q. 314; also p. 140, Q. 430; and Jan. Present year Q. 1. (2) See B. S. vol. 2, Q. 224, pages 224, 306, 341, 379, where the question is fully discussed, also Jan. present year Q. I.

Q. 48. What was Jehoiachin's age when he came to the throne, eight or eighteen? (See 2 Kings 24:8-12: and 2 Chron. 36:9, 10.

A. See B. S. vol. 2, p. 267, Q. 284; also Jan. of present year Q. I.

Notes on Former Queries: Vol. 2, 378; Job 12:14

Q. 378, Vol. 2-This was misprinted, and hence not answered. I wanted to know how overcomers are found in Laodicea? Why do they not move into Philadelphia, as both go on together?

A. With reference to Q. 378, it is quite true that there are overcomers in Philadelphia, but I fail to find any in Laodicea. In Thyatira there is a remnant who of course are overcomers; in Sardis again a remnant who are overcomers; in Philadelphia no remnant, but all are overcomers; in Laodicea no remnant and no overcomers, but "If any man"; our Lord outside the church, the door shut against Him, He says, " If any man," &c. Till our Lord rises from His seat at the right hand of the Father, and judgment begins, the little but mighty word " if" keeps the door of grace open for " any man " to repent and be saved. I do not know a more expressive word in the New Testament.

Q. Job 14:14. Is not Job anticipating in this and the next verse the time concerning which he speaks so confidently in chapter 19? “For I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself." It seems to me that he speaks with certainty in his own mind of that “trump of God” which shall call from their graves all the sleeping saints. “Thou shalt call and I will answer thee." The ground of his confidence being his assurance that God will have a desire to the work of His own hands, His own being begotten of Him.

Bible Queries: Vol. 2, 349-377

Q. 349. Referring to the August subject, Can " spirit of glory" 1 Peter 4:14, be termed a title of the Holy Ghost? It is not printed with a capital letter in the Authorized Version? L. C.

A. It is printed with a capital letter in the Revised Version, but the word. " spirit" is not in the text at all, it is only from the context that we judge that the Holy Spirit is here spoken of.

Q. 350. Please explain how the devil can be regarded as the Lord's servant. 2 Tim. 2:26. E. S. M.

A. We cannot altogether accept the wording of the Revised Version here. The American Revisers read " having been taken captive by him unto his will." Two different pronouns are used in the Greek for "him" and " his," and the latter word probably refers to God. We should be glad to know on what authority "the Lord's servant" is put in the text.

Q. 351. Do you think that the one mentioned by John in Mark 9:38,39, and Luke 9:49,50, was a believer in the Lord Jesus? Is it not rather remarkable that he should have been empowered to work this miracle? M. A. S. W.

A. We think that he could not work miracles in a name in which he did not believe. He may have been a disciple of John's who still clung to the forerunner rather than to the Messiah. Though not as yet outwardly one of Christ's followers (which aroused the jealousy of the disciples), he was on His side against the powers of darkness, owning and proving the value and power of His name.

Q. 352. Please explain (1) Dan. 9:26,27, and (2) 12:1. F. W. B.

A. (1) We would paraphrase it briefly thus " After 434 years (62x7) shall Messiah (Jesus) be cut off (crucified), but not for himself (but for others) or " shall have nothing," i.e. of His portion as Messiah, and the people of the prince that shall come (the Romans who will hereafter be the people of the infidel head of the revived Roman earth) shall destroy Jerusalem and the temple, and at the end of the siege all shall be carried away as by a river (people, treasures and everything) and desolation shall reign over Zion (as is now the case.) All this verse is past or present, the next verse is future, and between the two, lies the present unnoticed interval of over 1800 years when God is not dealing with the Jews, but preparing a Bride for Christ. The next verse proceeds "And he (the coming prince, head of the Roman empire) shall confirm a (not " the") covenant with the many (or the mass of Jewish people) for seven years (Daniel's last week, still future); but after three years and a half this Roman prince will cause the revived circle of Jewish offerings and sacrifices to cease" (see Matt. 24, Mark 13 &c.), (as to the covenant see Isa. 28:14), " and by means of" or " on account of" the wing (or protection, see Psa. 91:4) of the abomination (which means simply idol,) he shall make the land of Israel desolate even until the close of the seventieth week, when judgment shall be poured not only on the prince, but upon the Jews whom he has made desolate by causing to trust to the protection of his idolatries. This will be at the glorious appearing of Christ for judgment when He descends to the Mount of Olives. We shall be glad of further contributions on this interesting subject. (2) Although strongly against the common practice of spiritualizing Old Testament prophecies, we cannot admit that this passage refers to a literal resurrection; we take it as referring to the same period as Ezek. 36, when the dry bones of Israel that have been slumbering in the earth (the world) will be brought back to their land. These are especially the ten tribes of Israel who will return after the great tribulation, which will in righteousness fall on the two—tribes only, who were directly concerned in the crucifixion of Messiah. These ten tribes are now slumbering in the earth, and no man can say where they are. A comparison of Luke 15:32, and Rom. 11:15 especially will show that this is by no means the only passage where the return of that which has been lost is regarded as " lite from the dead."

Q. 353. Referring to p. 317, are we told in Scripture if Methuselah lived with Adam in the garden or out of it? F. W. B.

A. No one, as far as we know, ever lived in Paradise except our first parents. Adam was driven from it before the birth of Cain, and ever after was excluded from it.

Q. 354. What was the doctrine of the Nicolaitanes, Rev. 2:15? A. G.

A. The Greek word " nicolaos" is an approximate equivalent to the Hebrew Balaam. Hence it is not improbable that here we have to do with one sect under two names " those that hold the teaching of Balaam" whose history is there recorded, and then is added " So halt thou also some that hold the teaching of the Nicolaitanes in like manner." From this point of view the teaching of Balaam and of the Nicolaitanes would be identical. The two sins spoken of here were the very two things forbidden to the Gentiles by the apostolic council (Acts 15:20,29). They were closely allied, and both almost inseparable from the ordinary heathen life. In times of persecution eating things sacrificed to idols would be a crucial test. These teachers held that it was an indifferent Matter, and, still worse, sought to bring in the impurities of heathen orgies into the christian love feasts (2 Peter 2:10,12,13,18; Jude 7,8). All this was taught as doctrine, not merely regarded as laxity. Thus the special combination of sins in Balaam were reproduced. This at any rate was the doctrine of Balaam. If the Nicolaitanes are supposed to be a separate sect, their evil (from the few notices left to us) would seem to be of a similar character. It was a deliberate effort on the part of the enemy to turn the grace of God into lasciviousness.

Q. 355. What is meant by blasphemy against the Holy Ghost (Matt. 12:31), and can any one do such a thing now? (2) What is the meaning of the " concision" in Phil. 3:2? A. C.

A. The passage is primarily Jewish, but has no doubt a solemn meaning now. The sin was deliberate blasphemy against the Holy Ghost, not the mere utterance of the lips, but the belief of the heart. There is no forgiveness for this sin, because not only is the Savior rejected, but the only One who can apply the word in power is blasphemed. The expression " neither in this world, nor in that which is to come" means probably "neither in that age (that of the law) nor in the age to come (of Messiah's reign)" The Lord having taken His place as Son of Man in humiliation, this solemn warning did not extend to words spoken against Him. We could not say that such a sin could no longer be committed. (2) The concision was the mark in the flesh of the Israelite who had submitted to the outward rite, but had never been circumcised in heart. It is an expression of the utmost contempt fur empty formalism.

Q. 356. What are meant by the four cherubim and the four wheels in Ezek. 1? M. H. U.

A. The four cherubim represent the attributes of God in government. We find them characterized by the intelligence of man, the strength of the lion, the stability and patience of the ox, and the swiftness of the eagle. It will be remarked that such symbols were worshipped by the heathen as idols. As has been well remarked, " formal idolatry began with a figurative personification of the attributes of God. These attributes became their gods, men being impelled to worship them by demons, who governed them by this means, so it was these demons whom men worshipped-a worship that soon degenerated so far that they set up gods wherever there was anything to desire or to fear, or that answered to the lust which inspired these desires or these fears. Now these attributes belonged to the only God, the Creator, and the head of all creation, but, whatever their power and glory might be in action, they were but the supporters of the throne on which the God of truth is seated. Majesty, government and providence, united to form the throne of His glory. But all the instruments of His glory were below the firmament; He whom they glorified was above. It is He whom the heathen knew not." These cherubim it will be observed have four wings, whereas the seraphim (Isa. 6) have six, and cry " Holy, Holy, Holy" day and night. The cherubim appear (Gen. 3; Psa. 18; Ezek. 10) to be the executives of God's judgments, the seraphim rather of God's mercy (Isa. 6). We find the characteristics of both combined in the "four beasts" of Rev. 4 showing that mercy and truth have met together, righteousness and peace have kissed each other at and since the cross of Christ. The wheels seem to convey the idea of swiftness of motion on the earth, just as " wings" are symbols of swiftness in heaven.

Q. 357. Is there anything in Scripture to support the thought of the following well-known lines:-

" By weakness and defeat

He won the meed and crown."

Can this be said of our Lord? and if so when was He defeated' and by whom? M. H. V.

A. Christ was crucified through weakness. He also in a sense spent His strength for naught, in that He came unto His own and His own received Him not. In this limited sense it may be said that His mission as Messiah was defeated by the hardness of His people's hearts. We are not however aware that Scripture ever directly sanctions the second of the two expressions, though it clearly does the first.

Q. 358. What is meant in Matt. 5:22 by the one who calls his brother a fool being in danger of hell-fire? D. T. C.

A. The Lord is here showing that murder does not begin with the outward act, but with the heart. The law took cognizance of the latter; but God here shows that murder may exist in the heart, the only outward sign being the words " Thou fool." Hence the danger of hell-fire, for murder in the heart is as bad in God's sight as the real act.

Q. 359. (1) Were the state and place of the departed spirits of saints changed when the Lord Jesus arose? (2) Did they go to " Paradise" before He had died? He says to the thief " to-day...with me in Paradise" yet Psa. 16 shows that His soul went into Hades; was Hades Paradise? A. P. C.

A. (1) We have no record of any such change. Paradise is the part of Hades where the blessed dead go. Hades is the entire abode of departed spirits. It is divided into two parts, with a great impassable gulf between (Luke 16) Hence it is equally true that our Lord went to Hades and to Paradise, as did also Lazarus. Dives went to Hades but not to Paradise.

Q. 360. (a) Does Heb. 2:14,15 mean that when "He destroyed Him that had the power of death," He delivered from Hades those who in their lifetime had feared it, as Hezekiah in Isa. 38? (2) Would Eph. 4:8 show that He took these saints as a "multitude of captives" with Him into Paradise when He ascended? A. P. C.

A. (1) it was not that He delivered them from Hades, but that life and incorruptibility were first brought to light through the gospel. These existed before, but were not made manifest. The spirits of all Old Testament saints went to Paradise, but all their portion and hopes were in this life. Hence they had not revealed to them that light beyond the grave that robs death now of all its terrors to the Christian. Hezekiah wished to live, Paul to depart, and yet both were saints. (See also B. S. vol. ii. p. 117, Q. 134.)(2) No. In that man in the person of Christ had risen up out of death into which He had descended, He had broken its power and destroyed its terrors, and all that held man in captivity He now triumphed over in resurrection and led captive.

Q. 361. Was it ignorance that made the saints so dread Hades, or was it really an unhappy place? A. P. C.

A. It was ignorance and dread of the unknown. Some like Job may have had a light beyond the tomb, but the truth about a future state was not yet revealed. The spirits of just men however went to Paradise then as now. The great difference was that the portion of the faithful then was on this side the grave (hence long life was a favor), the Christian's is beyond.

Q. 362. (1) Please explain the latter part of Prov. 16:4. (2) Is it correct to say the Lord's body was "broken," the word is omitted in the Revised Version in 1 Cor. 11:24? W. H. M.

A. (1) The wicked are God's creatures as well as the righteous. The very powers by which they fight against God were given by Him. He made no man wicked, but on the other hand He will not save those who are wicked because they are His creatures from the day of evil. Though He may not be glorified in them, yet will His righteousness be glorified upon them in that day. Compare Psa. 10 vii. 13, 14; Rom. 9:21. (2) It is not a Scriptural expression. The Lord's body is nowhere said to be "broken"; the bread however that represents it is.

Q. 363. Did the sufferings of Christ from man before the cross form part of His atoning work? If not, why did He endure so much? M. Y.

A. We read of the sufferings of the Lord in anticipation of the cross. These and all the other bodily sufferings preliminary to it are all inseparably bound up together with the cross itself, though it was only on the latter that He atoned for sin, being made a curse for us. The whole scene must be regarded as one, though we can distinguish the special time when the Father hid His face. We doubt not too that many of the earlier sufferings were similar to those the remnant (Jewish) will pass through, and which the Lord felt in sympathy with them. See Q. 375.

Q. 364. Are "Paul's gospel" and the "preaching of Jesus Christ" (Rom. 16:25) the same, or does this passage refer both to Paul's gospel and to what Jesus preached when here? If the latter, what constitutes Paul's gospel? T. B.

A. The gospel that Paul preached is fully described in 1 Cor. 15:1-6. In 2 Cor. 4:3,4, " our gospel" is called the " gospel of the glory of Christ," while in Eph. 6:19 Paul says he is an ambassador in chains for the " mystery of the gospel." In 2 Tim. 2:8 the resurrection of Christ is insisted on (as in 1 Cor. 15) as a prominent point of Paul's gospel. From these passages and the one before us which we think proceeds to describe "my gospel" as being connected (as in Eph. 6:19) with the mystery, we should say that Paul's gospel began with the crucifixion and death of our Lord, went on to His resurrection and present glory, but did not stop until it had unfolded the mystery of the church, the one body of Christ, a doctrine specially committed to Paul. "The preaching of Jesus Christ" we understand to mean the teaching of the Gospels regarding the person rather than the work of the Lord.

Q. 365. Please define between "fellowship" (1 Cor. 1:9.) and " communion" (2 Cor. 6:14; 13:14). T. B.

A. In the Scripture you refer to, the word is the same all through. There is therefore no difference in the real meaning, of the word. In English we distinguish a snade of difference between " fellowship'' a id " communion," the former being more outward and manifest, the latter more inward and hidden. In one solitary place (2 Cor. 6:14), another word is used for fellowship signifying a temporary and voluntary bond not of as close or enduring a nature as the usual word for communion.

Q. 366. Is it right to say with reference to Gen. 6:3 that God waited 1 20 years but that the ark was not all that time being prepared? 1 Peter 3:20 seems against this. E. B.

A. Peter merely states that in this period of 120 years the ark was prepared. We think that what you suggest is correct and that it is not contrary to 1 Peter 3:20.

Q. 367. Will God the Father judge the world? See Dan. 7:9-13. E. B.

A. John 5:22 Says He will not, and verse 27 adds that judgment is given to Christ because He is the Son of Man. The Ancient of Days here gives the Son of Man full power and dominion over men. We must remember however that the Son of Man is also in one sense the Ancient of Days (Compare 7:9 with Rev. 1:13-16) and in verse 22 His coming is spoken of. The great difficulty of the passage is how Christ can in any way be presented under two figures at the same time. We must remember this is but a vision. Matt. 25 and Rev. 20 clearly show us Christ on the judgment seat. We would like further remarks on this passage.

Q. 368. Of what significance is the color of manna in regarding it as a type of Christ?

A. We cannot say, unless it be simply the purity of His spotless life.

Q. 369. What is meant by " idle words" in Matt. 12:36.

A. The word is also translated barren, and would mean any useless, worthless words. The day of judgment will investigate not merely every evil thing but whatever is an improper or foolish use of our powers of body or mind.

Q. 370. Why are the words at the end of Judg. 5:15 different from those at the end of verse 16? C. B.

A. The words in the original are different, and therefore correctly rendered by two different English words. The character of Hebrew poetry is to repeat the same thought, slightly varying it each time.

Q. 371. In 1 Kings 7:26 we are told that the molten sea held 2000 baths, and in 2 Chron. 4:5 that it "received and held 3000 baths." Please explain the difference. c. H. P.

A. We shall be glad to receive some explanation of the apparent discrepancy.

Q. 372. What should we understand the word " angel" to mean in Rev. 2 and 3? F. J.

A. They mean men viewed as representatives of different assemblies, and held responsible for the state of each church. They cannot be " angelic beings" as we can hardly conceive of our Lord writing by a man to such. The word is used in a similar sense as " a representative" in Acts 12:15.

Q. 373. Explain Matt. 5:42, and Luke 6:30.

A. The whole discourse is the contrast between the principles of law and grace. The law requires a just weight and a balance in selling, but i grace gives and lends, and it is in the spirit of grace not of law we are to walk. We cannot of course either give or lend what is not our own, and other Scriptures bring in our responsibility in other ways. The great thing to see is that the principle of our walk is now more than justice, it is grace.

Q. 374. (1) Do the " ends of the world" (1 Cor. 10:11) mean the same as " the last days" 2 Tim. 3:1? (2) Please explain Joshua's answer, " Ye are witnesses against yourselves" Josh. 24:22. W. J. B.

A. (1) It is a much broader expression, and would include the last days. It means the last ages or epochs of this world's history. (2) He meant in case that they failed in so doing, their own words would condemn them, and that hence they were witnesses against themselves.

Q. 375. (1) How can we reconcile 2 Chron. 15:19 with 1 Kings 15:16? (2) Does Lam. 1:12 refer to the sufferings of our Lord or to those of Israel? W. J. B.

A. (1) The "war" probably preceded the building of Ramah, and may be alluded to in 2 Chron. 17:2. The statement of Kings shows that there was no peace or truce between Asa and Baasha. This is quite compatible with a cessation of active hostilities for a time, which is probably what 2 Chron. 15:19 means. (2) It does refer to the sufferings of Lord, but primarily doubtless to those of the Jewish remnant into whose sorrows our Lord so largely entered in sympathy.

Q. 376. Who are the two witnesses spoken of in Rev. 11? M. H. U.

A. They are probably Moses and Elias, both of whom were carefully cared for by God in their death. Both moreover were witnesses at the Mount of Transfiguration where they were fully instructed as to Christ's coming decease. The one moreover shuts up heaven as did Elias, the other turns the water into blood as did Moses.

Q. 377. (1) What is the " glorious holy mountain" spoken of in Dan. 11:45? (2) Do we find any further account in Scripture of the battle spoken of in Rev. 16:14-16? *

A. (1) Is it not Mount Zion, which is often spoken of in such terms in scripture? (Ezek. 11:23; Zech. 8:3; Isa. 27:13). (2) Is not that in Rev. 19 the same!'

Notes on Former Queries: Vol. 2, 224; 260; 222

Q. 224. The plain meaning of Matt. 11:12 is undoubtedly that to enter the kingdom it was necessary to exercise strong faith, which is appropriately termed violent. The obstacles which had to be overcome by it were great. John the Baptist had to be received as the Elias of Mal. 4:5. The King had come, but not in manifested glory and power, indeed, had come in lowly grace; and to receive both John as Elias, and Jesus as the Christ, needed the exercise of violent faith, i.e. faith which would force through all the difficulties which opposed it, in order to take and enter the kingdom. Luke gives us the same truth. (Luke 16:16). The same word as used by Matt. is translated here " presseth" in the Authorized Version, but in the Revised Version it is rendered " violently." So every man entering into the kingdom of God useth violence, or enters by strong, violent, overcoming faith. The "every man" are those pressing into the kingdom, not that every man enters into the kingdom, but every man who did, did so by the exercise of violent pressing faith. Your correspondent J. L. p. 306, makes a mistake by confounding the word used in these scriptures with that used in Rom. 1:18. In these it is to take violently, but the word translated in Rom. 1:18, " hold" in the Authorized Version, and" hold down" in the Revised Version, can only have application when there is possession. So the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold down, retain or repress the truth which they know or have possession of, in unrighteousness, because that which may be known of God is manifest to them etc. This scripture proves idolatry of every kind with its vile practices to be inexcusable, by reason of the truth of God's eternal power and Godhead being manifest to men in creation. Indeed it justifies the revelation of the wrath of God from heaven against unrighteousness. C. F.

We may have occasion to refer to the passage in Romans in our first conversation, and therefore we would here only say that we think the meaning is very clear referring simply to those who had a knowledge of the truth which they held in unrighteousness. They might be orthodox but unrighteous.-Ed.

Q. 260. The Book of Kings apparently gives us the effect on the nation at large, which was in no way altered by Manasseh's repentance (2 Kings 24:3,4). Chronicles gives more the personal history of the sons of David: thus the sin of Asa, of Joash, of Uzziah, is given in much greater detail in Chronicles, affecting as it did the individual rather than the nation But the sin of Solomon is given in Kings only, its consequence being the division of the kingdom (l Kings 11:31-35). S. C.

Referring to Q. 222, does not 1 Peter 2:12 refer to God's visitation in mercy, as in Acts 15:14? Visitation is used in this sense in Luke 1:68; 19:44, &c. 1 Peter 3:16 would seem to refer rather to being put to shame in the judgment for the same reason. M. L. B.

This use of the word " visitation" is very interesting, and it is possible that 1 Peter 2:12 may refer to a visitation in mercy with the gospel instead of in judgment. One reason for thinking it to be the latter is that it is here spoken of as something still future. 1 Peter 3:16 we think refers to a present shame felt by those who subsequently see the good and righteous walk of those whom they have accused. Ed.

Bible Queries: Vol. 3, 249-308

Q. 249. Do not the following passages of Scripture authorize sacramental confession and priestly absolution?-John 20:23; Matt. 16:19; 23:18. M. H. U.

A. The term " sacramental confession " has no distinct scriptural meaning; and there is no such thing in Christianity, (though there was in Judaism,) as priestly absolution; that is, absolution by a priest as in Leviticus, &c. All God's children are priests, men and women, (1 Peter 2) and no other priesthood exists in Christianity. Now to turn to the passage referred to. John 20:23 gives the power of remitting and retaining sins, to a company, in which were probably women (20:18), and certainly others in addition to the eleven apostles (Luke 24:33), besides the two just returned from Emmaus (Luke 24:35). So that this power was not here given to an individual, nor to a body of apostles, hut to a company of disciples gathered round their Lord. For another proof of this see Matt. 18:18-20, where the power is again spoken of, and again connected with a body of disciples gathered together (though but two or three) and Jesus in their midst, at least in spirit, if not (as in John) in body. A practical carrying out of the power thus committed to believers may be seen as to retaining sin in 1 Cor. 5:4,5; and as to remitting sin in 2 Cor. 2:6,7, when on the man's repentance, he was restored. The power is not connected with a class, but with any company of believers (assembly or church) truly gathered to His name. Matt. 16:19 refers to Peter, and to Peter only. He used the keys for Jews in Acts 2; and for Gentiles, most unwillingly, in Acts 10 The bearing of Matt. 23:18 on the question we do not see.

Q. 250. Does it not seem from Rev. 8:3 that it is pleasing to God for us to offer incense with our prayers? M. H. u.

A. Certainly; only do not let us confound the earthly shadow in all these things with the spiritual substance. The Book of Revelation like the Old Testament is full of symbols. In the Old Testament we see a literal altar, in the New Testament (Heb. 13),a spiritual one, which is Christ; in the Old Testament literal priests, in the New Testament spiritual priests (1 Peter 2) In the Old Testament, literal sacrifices, in the New Testament (Heb. 13) spiritual; and in the Old Testament literal incense, in the New Testament spiritual-that is, the fragrance of the name of Christ.

Q. 251. Luke 23:45. Did the Jews ever repair the veil in their temple? s. P. T.

A. We do not know that they did.

Q. 252. John 14:17. Was the Holy Ghost in the world at the same time as Christ? I thought He came at Pentecost; but Jesus says in this verse, " He dwelleth with you." s. P. T.

A. Not as a separate Person. He descended at Pentecost. All, however, before then, were born of the Spirit.

Q. 253. John 19:25. Does this mean His mother's sister, also the wife of Cleophas; or that Mary the wife of Cleophas was sister to the Lord's mother? s. P. T.

A. Probably the latter.

Q. 254. John 19:31. Would the Jews eat the Passover that same night? s. p. T.

A. Certainly.

Q. 255. John 20:17. Why had Mary not to touch the Lord? In Matt. 28:9 the women "held Him by the feet." In Luke 23:43, He said to the thief, " To-day shalt thou be with me in paradise "; but here, that He is not yet ascended to His Father. Did He not ascend to His Father till after forty days? S. P. T.

A. Because John represents His heavenly glory, Matthew His relationship to His earthly people. Paradise is not heaven. We have no record of Christ's ascension till after forty days.

Q. 256. John 20:22. Is this the same Spirit as Acts 2? S. P. T.

A. Yes; only He was indwelling before (" in you"); then as a distinct Person (" with you ").

Q. 257. John 21:4. Had the Lord the same body after His resurrection? The disciples did not know Him; Mary thought He was the gardener; and the two on the way to Emmaus did not know Him either. S. P. T.

A. No; it was a glorified body. In one sense it was the same, as to identity, for He had the marks of the crucifixion; in another it was not, for it was a glorified body.

Q. 258. Acts 1:21-26. Were the apostles wrong in so acting before the power of the Holy Ghost had come upon them? Could Christians now follow their example in a case of difficulty? S. P. T.

A. No; but we should be, because the Spirit has now come.'

Q. 259. (1) Acts 2:3. Why were the tongues cloven? (2) Acts 4:36. Could a Levite possess land? S. P. T.

A. (1) We do not know. (2) Not by inheritance.

Q. 260. Acts 6:5. At "Nicolas" my Bible refers to Rev. 2:6,15. Had he anything to do with the Nicolaitanes? s. P. T.

A. The Nicolaitanes claimed Nicolas as their founder.

Q. 261. What does " If they do these things in a green tree, what shall be done in a dry" mean? (Luke 23:31.) E. L.

A. Christ was the true " green tree," and if these things were done unto Him, what would become of Judaism without God?

Q. 262. What was the "solemn assembly" of Num. 29:35? How became the sacrifices of Num. 28;27, a sweet savor unto the Lord? L. L.

A. The eighth day of the feast of tabernacles: see John 7:37. We do not understand the rest of your query.

Q. 263. What did Thomas mean in John 11:16, in saying " Let us also go, that we may die with him " (Lazarus)? E. L.

A. The "him " meant Christ; because it was almost certain death for Him to return into Jewry.

Q. 264. Are we not still disciples even though we are not continuing steadfastly?-" if ye continue in my word, then are ye my disciples indeed." (John 8:31.) E. L.

A. Some are disciples who follow afar off; but it could not be said of them " ye are my disciples indeed."

Q. 265. In John 18:1, the place where the Lord went is called the brook Cedron; in Luke 22:39, it is called the Mount of Olives; in Matthew and Mark it is called Gethsemane: please state why named differently. E. L.

A. The brook Cedron separated the Mount of Olives from Jerusalem, and by its side was the Garden of Gethsemane.

Q. 266. Is there any expression in the word of God of being "washed in the blood of Christ "? (the A. V. of Rev. 1:5 excepted). E. M. B.

A. Not that we know of. The constant or repeated washing in the blood of Christ is absolutely an unsound and unscriptural thought. The washing of water is by the Word.

Q. 267. Please explain the words "I die daily." E. M. B.

A. Paul probably meant he was in daily expectation of death.

O. 268. How is Heb. 11:13, "These all not having received the promises" to be understood in connection with ver. 17, " he that had received the promises "? E M. B.

A. Ver. 17) simply refers to the promise of ver. 11, not of ver. 13.

Q. 269. Will you kindly explain " For so He giveth His beloved sleep "? (Psa. 127:2). E. M. B.

A. It is thought to mean God gives to His beloved all they need without their seeking it-even when sleeping.

Q. 270. Please state the difference between the temple and the synagogue. E. M. B.

A. In the temple alone sacrifices could be offered. The synagogues were merely for reading and prayer.

Q. 271. Does scripture sanction capital punishment for murder, in this dispensation? E.

A. We must not confuse God's government of this world with His present work of calling a people out of it. These have nothing to do with the laws save to obey them. The principles of His government are, we believe, unchanged.

Q. 272. What is the iniquity of the holy things? (Ex. 28:38). E.

A. We cannot say. Perhaps some correspondent will send an answer.

Q. 273. Did Peter do wrong in going fishing? (John 21:3). E.

A. See Luke 22:35, 36. This scripture forbids us from condemning him absolutely.

Q. 274. Does "No, not to eat" refer to the Lord's Supper? (1 Cor. 5:11). IOTA.

A. See Q. 305.

Q. 275. Will none but the wicked stand before the "great white throne " to be judged? If so, why is it said " And every one whose name was not written in the Book of Life was cast into the lake of fire "? IOTA.

A. Yes. To show that, although they were wicked, they will not be condemned merely on account of their evil deeds, but on account of their rejection of the grace which would have inscribed even their names in the Book of Life.

Q. 276. Please explain 1 Cor. 14:22-25, which seems contradictory. IOTA.

A. He shows that even prophecy the sphere of which is within, is more profitable than if all speak with unknown tongues, without an interpreter.

Q. 277. What is meant by defrauding one another by consent for a time? why is it permitted? (1 Cor. 7:5). IOTA.

A. It simply means living apart.

Q. 278. Please explain the expression "He speaketh with his feet "? (Prov. 6:13). IOTA.

A. His feet show which way he Is going.

Q. 279. Is 2 Cor. 7:12, 25, 40, inspired? If it be, why does Paul say in the 12Th verse, " not the Lord," and in the 25th "I give my judgment "? IOTA.

A. It is recorded for our instruction by inspiration, just as a great deal that Paul said in the Acts, though he was not inspired to say the one Dr the other.

Q. 280. Is the Ark of the testimony (Lev. 16:13, Ex. 39:35) the same as the ark of the covenant (1 Chron. 28:18; Heb. 9:4)? 36.

A. The ark was the same, although the mercy-seat or cover seems to have been different. In the wilderness, the cherubim bowed down their faces towards the mercy-seat; in the temple they stood erect, their faces looking eastward.

Q. 281. Is not that text, " Behold I, and the children which God hath given me" (Heb. 2;13), meant for Jesus and those who love Him? I have so often heard it referred to as meaning those who speak to others about their souls' salvation, and are the means of bringing them to Jesus, such as Sunday School teachers and others; but I should think it is meant for " He that sanctifieth, and they who are sanctified." Is this correct? 36.

A. Yes; it refers only to Christ.

Q. 282. How did Saul of Tarsus make Christians blaspheme? (Acts 26:11). J. K. E.

A. By forcing them to deny Christ under penalty of death.

Q. 283. Would you please help me out of what seems a contradiction. See Josh. 11:23; 13:1 (latter part); also 21:43,-45; and the most of Judg. 1, and Heb. 4:8. One part says the whole land was taken, and rested, the other part says it was not. J. K. E.

A. They entered into rest in a measure, literally, but not, as Judges, &c., soon, showed, permanently or spiritually, because of their unbelief.

Q. 284. Is there such a thing in scripture as infant sprinkling or infant immersion: in other words, baptism before conversion? J. K. E.

A. We do not know of any scripture that directly speaks of infant baptism.

Q. 285. Do John 5:18; 10:33, 19:7, with 20:31, show inconsistency, or what do the passages mean?

A. We do not see any difficulty. In both cases Jesus claimed to be God.

Q. 286. 1 Sam. 15:31. Why did Samuel go back with Saul to worship? Saul had told him plainly that all he cared for was to be honored before the people. E. S. G.

A. Samuel was bound to go, in a certain way when asked.

Q. 287. Was Doeg the Edomite, mentioned in 1 Sam. 21:7, a proselyte to the Jewish religion? What is the meaning of " detained before the Lord "? E. S. G.

A. Probably. Most likely on account of some vow.

Q. 288. Who was " the Angel of the Lord," mentioned in Matt. 1:20? E. S. G.

A. Was it not Gabriel?

Q. 289. How did the wise men from the East worship Christ?-as the Savior of the world, or as a temporal king? They must have stood in some connection to revealed religion. E. S. G.

A. As a King whose advent, through general report, founded on the ancient prophecies, was generally expected at the time throughout the EastQ. 290. What is meant in Heb. 2:2, by "the word spoken by angels"?

A. It refers to the Law. See Acts 7:53.

Q. 291. How should the Revelation of John be studied? I find it difficult to distinguish between fulfilled and unfulfilled prophecy. S. G.

A. By getting the main outlines clear first. Chapter 1-3 being church truth; 4-19 the various events of Daniel's last week; 20-22 The millennial and eternal states.

Q. 292. What am I to understand by the words, "And the evening and the morning were the first day"? Are these periods of twenty-four hours? I cannot understand how it can mean long periods (Gen. 1:5). T. H.

A. We believe it means periods of twenty-four hours.

Q. 293. What does it mean, "And Abraham hearkened unto Ephron," &c.? Gen. 23:16. T. H.

A. It means he paid them the money.

Q. 294. Please give the situation of Mesopotamia. (Gen. 24:10). T. H.

A. It was a tract 'of country lying, as the word means, between two rivers (Euphrates and Tigris).

Q. 295. Are not the days in Deut. 5:13, the same in duration as were established in the creation? (Gen. 1:5). T. H.

A. Yes.

Q. 296. Explain "By the great force of my disease is my garment changed," &c. (Job 30:18). T. H.

A. It probably refers to his skin.

Q. 297. What am I to understand by these words: " Let no man deceive you by any means," and following words in 2 Thess. 2:3? T. H.

A. They were not to believe any that told them that the day of Christ had come.

Q. 298. Briefly explain " God shall send them strong delusion," &c. (2 Thess. 2:11). T. H.

A. God will then allow. Satan full power to go forth and deceive the nations.

Q. 299. Explain "These shall make war with the Lamb, and the Lamb shall overcome them." (Rev. 17:14.) T. H.

A. It refers to the battle of the Kings round Jerusalem.

Q. 300. Why are the three tribes only mentioned in Psa. 80:2? H. C.

A. If you study Num. 2, you will see that the three tribes nearest the door of the court of the tabernacle, were Judah, Issachar, and Zebulun, on the east side; and that opposite to them, on the west side, and consequently nearest to the Holy of Holies and the pillar of fire that rested on it, were Ephraim, Benjamin, and Manasseh. This at once answers your question.

Q. 301. Does Jude 6 prove that Satan is a fallen angel? H. C.

A. It proves there are such things as fallen angels, but more probably refers generally to Gen. 6 We gather more of Satan's history from Ezekiel.

Q. 302. Please say on what the grounds twenty-four elders in Rev. 4:4 are identified with the Church. Some think that the Old Testament saints are meant. H. C.

A. The churches disappear from earth at the close of Chapter 3, and the elders are seen in heaven in Chapter 4. They do not represent the whole 'priesthood (seer 1 Chron. 24.) but were merely the heads: the great body we see in Chapter 14 Again the twenty-four elders disappear from the scene, before the Bride of the Lamb appears in the close of the Book. These, and other considerations, have led Bible Students to regard the church on earth at the beginning of the book, the twenty-four elders in the middle, and the Bride and Heavenly City at the end, as various aspects of the same body. Other grounds no doubt exist, which perhaps some of our correspondents will supply.

Q. 303. (1) Who are meant by "sons of God" (Job 1:6.)? (2) What is the meaning of Matt. 5:5-" The meek shall inherit the earth "? S. E.

A. (1) The angels. (2) Only such should be among the subjects of Christ in the coming kingdom; all violence and pride being banished from it.

Q. 304. What is meant by the "laying on of hands"? (Heb. 6:2). A. C.

A. It may be in conferring blessing, or a sign of identification.

Q. 305. (1) Is Lazarus sitting at the table a type of the Church, or rather of those called to the marriage supper of the Lamb?-John 12:2. (2) Is "to eat," in 1 Cor. 5:11, eating the Lord's Supper, or at one's own house? T. B.

A. (1) We could not say " a type "; we might see an illustration of the position of the heavenly saints in the place he occupies. (2) Most probably at one's own house.

Q. 306. (1) Why is it "God of our Lord Jesus Christ," in Eph. 1:17; and " Father of our Lord Jesus Christ," in Chapter 3:14? (2) What is the definite meaning of "hate," in Luke 14:26? T. B.

A. (1) The first is in connection with the Godhead and power of God; the second, with His Fatherhood and love. Moreover, when the God of Christ is spoken of, Be is looked at as Man; when the Father of Christ is spoken of, He is looked at as Son. (2) Does not the parallel passage in Matthew explain it?

Q. 307. Rebekah being a type of the Church, or Bride, in Gen. 24, whom do her brother and mother set forth; and what do the " precious things " (ver. 53) typify? T. B.

A. We do not know whom her relations typify; but the "precious things" are doubtless the foretastes of heavenly glories that Christians even now enjoy.

Q. 308. From Matt. 13:30, 39-43, it would appear that the wicked will be taken from amongst the righteous; whilst in Matt. 24:31 (compare with Luke 21:28), the saints will be taken first from amongst the wicked, from the great tribulation coming on the earth. R. Ο. Ο.

A. In Matt. 13 the wicked are gathered together in bundles, preparatory to burning; but the righteous are, as you say, first removed from the scene, before the burning actually takes place.

Bible Queries: Vol. 3, 181-248

Q. 181. (1) Please explain Isa. 14:7 " I make peace and create evil," Is this a correct rendering? (2) Also Amos 3:6? G. B.

A. Some have sought to explain this by supposing the evil of judgment is meant and not the evil of sin, but the word used is that generally used for evil and wickedness. We have not anything to add to the passage in explanation, but should be glad of remarks from any correspondent. (2) This is closely connected with the foregoing, unless the alternative marginal reading be adopted. There are mysteries in the origin of evil that no human mind can fathom.

Q. 182. Is there any particular significance in the seven pillars of wisdom's house in Prov. 9:1, beyond a perfect number, and are they spoken of anywhere else in Scripture? E. H.

A. Inasmuch as Christ is wisdom in Prov. 8 the house in Prov. 9 has been aptly compared to God's house, the church. The idea of perfection is conveyed here and also by the seven branched candlestick (likewise foreshadowing the church) and the seven churches in Rev. 2 and 3.

Q. 183. Was the Lord's prayer (Luke 11:2-4) given to the disciples only, or should it be used by Christians; if not, kindly give reasons why? s. E.

A. To the disciples before the descent of the Holy Ghost. It will be again most appropriately used by the Jewish remnant after the church is gone. It does not fully express a Christian's position, nor is it in the name of Christ. It is however perfect for those for whom it was intended, and to us also may serve as a pattern in many ways.

Q. 184. What does the prophet Micah mean by the mountain of the house of the Lord being established in the last days Mic. 4:1? s. E.

A. He refers to the yet future glory of the literal Mount Moriah, which should be exalted above all other mountains, as to glory and beauty, when the temple shall be rebuilt upon it.

Q. 185. Please explain the apparent contradiction between Matt. 21:41 and Luke 20:16. In the first place the Pharisees say " He will miserably destroy those wicked men "; in Luke they say " God forbid." F. E. L. S.

A. The Pharisees said the former. The people, who were listening in crowds around, said the latter, most probably.

Q. 186. (1) What does Luke 11:42 mean? (2) Please explain Luke 12:58,59, F. E. L. P.

A. (1) It refers to the petty traditions of the Pharisees and their gross neglect of the greater principles of God's law. (2) It refers to the Lord's controversy with the Jewish nation, and He here advises them to agree now with their Messiah, lest the full measure of their judgments fall upon them, as indeed it has done since.

Q. 187. What does the ribbon of blue, which was to be put upon the fringe of the border of the garment (Num. 15:39) signify? F. M. S.

A. It is a beautiful symbol of heavenly, purity and that too in connection with the part most in contact with the dust and defilement of this world. The meaning therefore is obvious.

Q. 188. Does what we read in Luke 2:37 indicate that Anna had been a widow for 84 years, or that that was her age? F. M. S.

A. That such was the time since she lost her husband seems to be the meaning according to the Revised Version. If this be the case she would have been about Too.

Q. 189. Upon the occasion of the miraculous draft of fishes, recorded in Luke 5 we read that " their net brake." In John 21 it did not. Is the difference accounted for by the death and resurrection of Christ having taken place between? F. M. S.

A. The scene in John 21 represents that great final ingathering of nations just before the millennium, of which Solomon's reign was a type, and there were then 153,000 strangers (2 Chron. 2:17), as 153 fishes here. There will be no failure then.

Q. 190. " But he that is least in the kingdom is greater than he," (Luke 7:28). Does this indicate that John the Baptist was not in "the kingdom of God"? What does this expression mean? F. M. S.

A. Greater in privileges and blessings and in many other ways. John will never have the same position that the feeblest believer now has, not only as being in the kingdom, but as being a member of Christ.

Q. 191. What is the meaning of the words " And if the Son of peace be there"? (Luke 10:6). F. M. S.

A. The Revised Version reads "And if a son of peace be there.' One who will receive the Lord's messenger.

Q. 192. (1) Is there anything specially typical in its being the third day upon which the unclean person was to purify himself? (Num. 19:12). (2) In Num. 21:14, the "book of the wars of the Lord" is alluded to. Is anything known of this book? F. M. S

A. It is typical of resurrection, just as the seventh, when the second purification occurred, is of perfect judgment of the evil. (2) No.

Q. 193. " But he that denieth me before men shall be denied before the angels of God." Does this mean that if a Christian should not openly acknowledge Christ, He would deny him? F. M. S.

A. It is a general principle which we do well to heed. No doubt the Lord's sense of Christian unfaithfulness will be as marked as His reward of faithful service.

Q. 194. Of what are the "fowls of the air" mentioned in Luke 13:19, typical? F. M. S.

A. Of every element of uncleanness which corrupts the great mass of religious profession known as Christendom.

Q. 195. "Behold I cast out devils, and I do cures today and to-morrow, and the third day I shall be perfected," (Luke 13:32). To what do "to-day, and to-morrow, and the third day" here refer? F. M. S.

A. The Lord merely speaks figuratively of His coming death and glory, and means to say that He was not to be hurried on, or turned aside from His course.

Q. 196. Please explain Luke 14:26. F. M. S.

A. We can Only understand this to mean that Christ being rejected, those who truly follow Him must be prepared to do it at all costs, even to the breaking of every earthly tie; not that natural relationships as such are to be repudiated, but Christ must be first, and His claims set before all else, even one's own life.

Q. 197. Is what is recorded in Luke 19:8. as having been said by Zacchaeus, to be taken as a resolve as to what he would do when saved, or is he speaking of the good deeds he was accustomed to practice? F. M. S.

A. Probably as a resolution; one of the first fruits of a changed heart.

Q. 198. (1) Are the husbandmen in Luke 20 typical of the Jewish nation? If so, what does the vineyard signify? (2) Please explain Luke 21:32. F. M. S.

A. (1) Of the leaders; the vineyard is the people generally. (2) Not the literal people, but the generation characterized by unbelief and rejection of Christ. This generation still exists.

Q. 199. What is the meaning of the last clause of Luke 22:37. "For the things concerning me have an end"? F. M. S.

A. The Revised Version reads " For that concerning me hath fulfillment.''

Q. 200. Is it known to what nation Balaam belonged? Did any but the Israelites at that time worship the true God? Is Balaam specially typical of any person or thing? F. M. S.

A. No doubt he was a Midianite. He is one of the instances we have of a knowledge of God among the heathen. Job is another. Typically he may set forth the false prophet in the Revelation.

Q. 201. Please explain Num. 23:21 (the first clause.) F. M. S.

A. It means just what it says; Israel not being looked at as they were, but in the light: of the blood sprinkled mercy-seat-blessed picture of the atoning value of the blood of Christ.

Q. 202. What was the budding of Aaron's rod (Num. 17) intended by God to signify to the people, and how was it calculated to stop their murmurings as Scripture seems to signify? C. H. S.

A. That the true priesthood lay with Aaron. It allayed their murmurings by being an unanswerable proof of God's approval. Typically it sets forth our great High priest in resurrection life.

Q. 203. After Christ came, how did the disciples of John differ from His own? Did they not follow Him? c. H. s.

A. Not at first. Probably after John's death many of them did, but not necessarily so.

Q. 204. (1) Please explain Luke 10:18. (2) What was the heave offering, also the wave offering? C. H. S.

A. (1) It is a figure of His coming victory over the Devil (2) Simply the lifting up of the offering, figuratively presenting it to God, on account of its not being burned.

Q. 205. Lev. 24. Why were the lamps placed without in the tabernacle of the congregation? A. M. C.

A. Because nothing not directly typical of Christ was in the most holy place. The seven-branched candlestick rather sets forth the church, and the twelve loaves the Jewish nation.

Q. 206. Matt. 8-What is the meaning of the words in v. 22, "Let the dead bury their dead"? A. M. C.

A. Refer to B. S. vol i. p. 141. Q. 434.

Q. 207. Matt. 11 What is the meaning of the words in v. 19, " But wisdom is justified of her children"? A. M. C.

A. The R. V. reads "And wisdom is justified by her works." " Children " would however seem to be more according to Luke 7:35. It means, that those who were children or wisdom would justify the acts of Wisdom-which Christ was.

Q. 208. Num. 4. Why were the coverings of the tabernacle of different colors-red, blue, and purple? A. M. C.

A. Because typical of the various perfections of Christ. Linen, the moral purity; blue, the heavenly character; purple, the royal dignity; scarlet, the atoning work; the badgers' skin, the lowly form of the Son of God.

Q. 209. (1) Matt. 16:14. Was our Lord's teaching similar to that of John the Baptist, Elijah, and Jeremiah? (2) Matt. 17 What did Christ's question to Peter in v. 25 mean?-that as God, Caesar had no claim on Him? A. M. C.

A. (1) Not very, judging by comparison. (2) It does not refer to the Roman tax, but to the Temple dues.

Q. 210.Matt. 24:28. To what do the following words refer: " Where the carcass is, there will the eagles be gathered together "? A. M. C.

A. The carcass, the corrupt and apostate part of the Jewish nation; the eagles, fit symbols of God's judgment.

Q. 211. (1) Matt. 26:23. Was not the person who dipped his hand with the host in the center dish a specially honored one? (2) Num. 6 What was the meaning of the burnt offering? A. M. C.

A. (1) Yes; but this token of special favor only hardened yet more the heart of Judas. (2) That which was wholly consumed by fire, the meat offering was not.

Q. 212. Mark 2. Did the parables of the cloth and bottles refer to Christ's words about fasting, and are they not to teach us that Jesus would not confuse His own teaching of grace with John's teaching of works? A. M. C.

A. Doubtless. You cannot mix up law and grace: the doctrine of "do," with the gospel of "done."

Q. 213. Mark 6:50. We often read of people in the Bible being " troubled " at the appearance of angels-did the contrasted holiness make them feel their sinfulness? A. M. C.

A. No doubt; the supernatural nature of the appearances also greatly troubled them.

Q. 214. Num. 12. Why was Miriam stricken with leprosy, and not Aaron? A. M. C.

A. Aaron's official position as high priest in a way shielded him; for on him depended the atonement for the nation.

Q. 215. Mark 9. What is the meaning of the words, "For every one shall be salted with fire"? A. M. C.

A. It appears to be a fearful allusion to eternal punishment as regards the wicked, but it is also true generally of the evil and the good; only in the latter case, though the fire searches it does not consume; for we are chastened of the Lord that we should not be condemned with the world.

Q. 216. Luke 20. Was not the paying of tribute one of the Jews' difficulties? v. 22-25. A. M. C.

A. It was felt to be a great grievance; only the Lord here shows that had they rendered to God the things that were God's, they would never have had to pay it at all.

Q. 217. Num. 22. Was the Angel of the Lord who met Balaam, God Himself? (v. 35). A. M. C.

A. It would appear so.

Q. 218. Is the prophecy concerning Tire (Isa. 23:15,18), yet fulfilled? A.

A. It refers to the time when the Jews should be restored from Babylon. When this took place, Tire regained some of her ancient prosperity, but did not use it for God's glory.

Q. 219. Is the world redeemed by the death of Christ? Could it be spoken of as "this redeemed world," according to John 3:17? A.

A. The salvation is world-wide; but you could not say of any unbeliever that he was redeemed. The passage only gives the scope, as not being limited to a class, nor to a nation.

Q. 220. Whom did Jacob refer to when speaking of " the Angel "? (Gen. 48:16). A.

A. Doubtless Jehovah, who had appeared to him in an angelic form.

Q. 221. Are the angels ministering spirits to all believers? A.

A. Surely.

Q. 222. Are we to believe from Heb. 2:10 and 5:9, that Christ was not perfect before His sufferings? A.

A. He was perfect in Himself; but had not had experience of sufferings: hence in experience He was perfected through them.

Q. 223. Luke 15:16. " And he would fain have filled his belly with the husks that the swine did eat, and no man gave unto him." Does this mean that he did really eat the husks, or that he would willingly have done so if they had been given to him? E. N.

A. It is thought that the latter is the meaning, and we think with good reason.

Q. 224. Will you kindly explain Luke 16:6,7? Does it mean that the unjust steward made up the rest that was owing? E. N.

A. No; but that he acted for his own interests, though not for his Master's.

Q. 225. Num. 22. In the 10th verse God tells Balaam to go with the men if they rise and call him: in ver. 21 he saddled his ass and went; and in ver. 22 God's anger was kindled against him because he went. Do you think that the men did not call him, but that he went of his own accord? E. N.

A. He went in self-will, though he sought for God's sanction. God let him take his own way, when He saw how bent he was on it.

Q. 226. Will you kindly explain Rev. 3:11: "hold fast that which thou hast, that no man take thy crown "? E. N.

A. We cannot see any difficulty in the passage. The crown is the reward for faithfulness.

Q. 227. (1) What is "the gospel of the kingdom "? (2) Who are they who live during the Millennium? (3) What is meant by a " new heaven " and " new earth," and who will people them? (4) What, and where, is the future blessing of Israel? H. W. P.

A. (1) That in Rev. 14:7. (2) The Jewish remnant and the saved nations on earth, the church and heavenly saints in heaven. (3) This will take place at the end of the moo years. It will be peopled by all the saved. (4) It is dwelling in perfect happiness for moo years in the literal land of Canaan.

Q. 228. Are those spoken of in Phil. 3:18, 19, professors? H. W. P.

A. Certainly; whether they were only mere professors, we cannot say.

Q. 229. Are " Stand fast in the Lord" (Phil. 4:1), and "Stand fast in the faith" (1 Cor. 16:13) the same? (2) Are " Be strong in the grace " (2 Tim. 2:1) and " Be strong in the Lord " (Eph. 6:10) the same? Please briefly explain them.

H. W. P.

A. (1) Not exactly; one speaks of the power, the other as to that we are to stand fast by. (2) No; a similar difference exists here.

Q. 230. What is meant by " I am come to send fire on the earth "?-what is this fire? Luke 12:49. E. L.

A. Judgment. The presence of Christ brought all to an issue. See John 12:31.

Q. 231. " If any man come unto me, and hate not his father, mother, wife," &c. (Luke 14:26). In what sense are we called to hate those that are nearest and dearest to us? E. L.

A. See Query 196.

Q. 232. Luke 22:38. Why needed the disciples two swords? In the 50th verse one makes use of his; in Matt. 26:52 The Lord says that they that take the sword shall perish with the sword. Was he not out of place in thus acting? E. L.

A. Certainly they did not need any. They could not understand what the Lord was saying to them, but took it literally; hence they spoke of two swords. The Lord answered " It is enough"; that is, "I see you do not understand."

Q. 233. Num. 25:12. " Behold, I give unto him (Phinehas) my covenant of peace." What is the "covenant of peace" here spoken of? E. L.

A. It tell us in verse 13.

Q. 234. In Heb. 4:15, we read that " Christ was tempted in all points like as we are." As we have sinful natures, which answer to the temptations from without, and He was holy, harmless, undefiled, separate from sinners, how could this be? a. P.

A. Does not the latter part of the verse answer your question, limiting the "all points" to temptation from without by the words " yet without sin." Sin being the root, the flesh, the evil nature within?

Q. 235. Explain how it is there will be sacrifices in the millennium. In Isa. 60:21 we read "Thy people also shall be all righteous" why then will they need sin offerings to be offered for them (Ezek. 45:22)? Iota.

A. It is plain that all in the Millennium will not be regenerate, for Satan will succeed in the end in leading large numbers against Christ (Rev. 20:7 -10). The Millennial sacrifices will have a retrospective aspect, looking back to the death of Christ, just as previous to His death they looked forward to it.

Q. 236. Will David be the prince spoken of in Ezek. 45:17 &c.? Iota.

A. We are not told. But inasmuch as he is one of the company of heavenly saints to be raised and caught up at our Lord's return, it is not probable he will live on the earth. Moreover it seems impossible to conceive that one changed into Christ's image will have to offer such offerings for himself as the prince will. We think it will be some literal man of the royal line of Judah.

Q. 237. (1) Is it Christ's coming which is prophesied of in Num. 24:17-19? If so, what is the meaning of the latter part of verses 17, 18. (2) Luke 23:45, Did the Jews afterward repair the veil of the temple? S. P. T.

A. (1) Yes. The final victory of Messiah and the faithful remnant over their enemies. (2). Not that we know of.

Q. 238. Does John 3:13 mean that no one except the Son of Man has ascended up to heaven and come down again? Were not all the Old Testament saints who had died in heaven, and did not Elijah in particular ascend to heaven? s. P. T.

A. This refers to the very presence of God, and Christ claims exclusive knowledge of heavenly mysteries on the ground that heaven was His dwelling place. We think we must distinguish here between that of which our Lord speaks, and the abode of the blessed dead in Hades, which does not involve the same intimacy with divine mysteries, as our Lord here claims.

Q. 239. (1) Is anything known of the origin of the pool mentioned in John 5:2-4? (2) Num. 27:21, Could the children of Israel pray to God themselves, or only through the priesthood? S. P. T.

A. (1) No, save that it is supposed to have been an ancient reservoir. (2) Themselves. See 1 Chron. 4 Ito, &c.

Q. 240. (1) Where is it prophesied that Christ would he called a "Nazarene"? Matt. 2.23. (2) What is meant by Peter's binding and loosing? Matt. 16:59. Have we any instance of his using the authority thus given to him? S. P. T.

A. (1) There is no such exact prophecy. The nearest are the following Num. 6:14; Judg. 13:5; 1 Sam. 1:11; Psa. 69:9, 10; Isa. 53:1, 2; Amos 2:10-12. (2) His receiving into or excluding from the company of Christians on earth. He did the former in Acts 2, receiving 3,000 souls, and in Acts 10, receiving a Gentile, though most unwilling to do so at first: he did the latter probably in Acts 8

Q. 241. (1) Matt. 27:25. Would the saints here mentioned have to return to their graves? (2) Mark 5:6. Would the Lord allow an unclean spirit to worship Him? S. P. T.

A. (1) Yes, sooner or later. (2) No, verse 8 shows that He told the unclean spirit to come out of the man.

Q. 242. (1) Num. 10:35. What did Moses mean by saying that Raguel should be to them "instead of eyes"? (2) What is the difference between "Eli" and "Eloi"? S. P. T.

A. (1) As a guide knowing all the desert so well. (2) They are the same word.

Q. 243. (1) Why is it the last trump in 1 Cor. 10 v. 52? (2) How do you explain David's sins in 2 Sam. 11 in the light of John 3:55? J. K. MC. F.

A. (1) It is a symbol borrowed from the customs of the Roman legions. When setting out on a march several trumpets were blown to prepare &c., but not until the last trump was blown did they actually start. (2) By his subsequent repentance, the proof of the workings of the Spirit of God in his heart.

Q. 244. Why was it that Deut. 27 a new set of commandment, blessings and cursings were pronounced to Israel, and not the Ten Commandments? J. K. MC. E.

A. They were merely a more detailed list of the principles embodied in the ten commandments.

Q. 245. Did the crucifixion of Christ take place on Thursday or Friday? (2). Are there two " little whiles" in John 16? J. K. MC. E.

A. (1) On Friday from 9 a.m. to 3 p.m. (2) Yes, He was still to be with them a little while, and He was to be separated from them a little while.

Q. 246. What is the force of the word " wholly " in 1 Sam. 7:9? Was it a type of the complete sacrifice of Christ? (2) Why was the ark left in Kirjath-jearim after the great revival recorded in 1 Sam. 7 had taken place? In 1 Sam. 14:18 the ark is mentioned; but a commentator says this was not the ark, but the ephod. E. S. G.

A. (1) The whole burnt-offering (Psa. 51:19) is so called in contradistinction to those offerings where only part was offered; and it represents the entire consecration and dedication of Christ to God's will, as expressed in Heb. 10 This is what is alluded to here. (2) We cannot say.

Q. 247. Explain Ex. 12 so, where the Israelites were told distinctly to allow nothing to remain until the morning; and yet we read " And that which remaineth of it until the morning." J. K. Mc. E.

A. It means, if any of it after all should be left-if they were not able to eat it all-that which was so left was to be burnt.

Q. 248. Explain John 16:10 "Of righteousness, because I go to my Father." J. K. Mc. E.

A. Christ, being set at the Father's right hand in righteousness, having finished the work given Him to do, the presence of the Holy Ghost consequent on His exaltation bears witness to the fact that God's righteousness had been manifested triumphantly, and abounding over man's sin.

Notes on Former Queries: Vol. 3, 156; 130; 216; 172

Q. 156.-Would it not be irreverent to partake of the Holy Eucharist otherwise than fasting, and therefore not convenient to have an evening celebration? M. H. U.

A. We find no injunction in scripture to partake of the Lord's Supper fasting. We would suggest that the phrase "Holy Eucharist" is by no means so good an expression to use as the simple language of scripture-the Lord's Supper. The term " Celebration " is still more unscriptural; and we would ask our correspondent whether it is not better, in these holy things, to cleave closely to scriptural language and thoughts, and avoid all terms that have an ambiguous or even a false meaning.

In answer to your correspondent in May No. of Bible Student, (New Queries, No. 145) " What is the meaning of the second Sabbath after the first "?-I would refer you to the only good and full answer and explanation of this obscurely-rendered passage, δευτεροπρώιῳ.

It is "All past time" Almanac, published by the Book Society, 48, Paternoster Row, price 6d.; and has many other important and true elucidations of other chronological passages, &c.. in the Old and New Testament, which are very important, and deserve all attention and praise to the author. G W.

Q. 130. Referring to the answer to this Query, and the rendering of verse 8 in the Revised Version, that the lamps of the foolish were " going out," do you intend the inference to be drawn that the foolish were only professing Christians (i.e. hypocrites), who had not received the Spirit of God? I know that this is the ordinary explanation, and that the statement of our Lord that the foolish had oil which burnt up to the time of His appearing, is stated to be a "structural device" (Brown). But I should like to know how the clear assertion that the foolish had oil can be so summarily treated. 83.

A. We think the word " hypocrites " a little hard; and, as regards the temporary enjoyment of spiritual blessings, in an outward manner, by mere professors, see Heb. 6:4.

Q. 216. Those who raised this question were not actuated by a sincere desire to fulfill the law, but simply and only by the desire to entrap the Lord. (Luke 20:20). The instigators of this foul design presently answered Pilate, " we have no king but Caesar," and that too, in the presence of Him for whom these questioners now professed to entertain such high regard (ver. 21).

That they-the husbandmen of the vineyard-were not altogether in darkness as to who He was, who had so recently ridden in royal dignity into Jerusalem, our Lord's own words, uttered only a little while before this question was asked, proved most conclusively. (Ver. 14). They had long sought to entangle Him in His talk-by pressing this question, they now hoped to succeed. Since, if He was in reality about to assume the reins of government, He would surely commission all Israelites henceforth to pay tribute to Himself, and not to Caesar; and they could accuse Him of having spoken "against Caesar." On the other hand, if He had no thought of taking the crown, could they not accuse Him of having deceived those who had shouted " Blessed be the King that cometh in the name of the Lord!"? The Lord " perceived their craftiness," and answered them; in such a manner, that He made their own question tell against themselves, as has been already shown, A. J.

Q. 172. (p. 156). Here are a few facts in connection with this subject. It is positively asserted in John 13:30, that Judas, upon receiving the sop, went immediately out to perform his perfidious errand. This sop was received at the Paschal feast, which, we learn from Matthew and Mask, was followed by the Lord's Supper. The correspondence of the passages, Matt. 26:21-25, Mark 14:18-21, and John 13:18-30, seems to indicate that they all undoubtedly refer to the same event. From the above we would at once conclude that Judas went out after the celebration of the Passover, and before the Lord's Supper.

But though the contrary of this is not even implied in Matthew, Mark, or John, the narration in Luke apparently contradicts the other three on this point. But it is only apparently, we believe. For, first, let it be remembered that Luke does not write in strict chronological sequence in many instances; as may easily be seen from a comparative chronology of the four gospels. Then may we not reasonably suppose that Chapter 22:19 and 22 are inserted in parenthesis? In favor of this, mark that the description of the events during the eating of the Passover continues down to ver. 34. The qualifying phrase " after supper " seems to point to the same view. YOD.

W. H. M.'s explanation (p. 161) does not appear at all satisfactory to me. Truly, the " first mention of rain upon the earth is in Gen. 7:12"; but this is scarcely proof enough that "there was no rain till the flood." Nor does Gen. 2:6 confirm his opinion in my mind. We certainly read there of " a mist going up from the face of the earth and watering the whole face of the ground," but does not this, as has been suggested, refer to the evaporation of moisture, and its subsequent descent as rain? We cannot conceive of a mist going up to water the earth, unless it afterward descends: and why not descend as rain? That copious nocturnal dews were, and are, common in oriental countries, is a well-known fact. See Judg. 6:37-40. But it seems preposterous to suppose that these dews were capable of sustaining vegetable life, feeding large rivers, &c. See Gen. 2:10-14. Why, in Elijah's time, when there was a drought for three years (doubtless there were dews during that period) the water-courses dried up and there was a sore famine in the land. What if the place of drought was world-wide, and the period extended to 1600 years, as W. H. M. would have us believe: God could most certainly have upheld life, or have caused the dews to be heavy enough to do so during that time; but we never find that He acts contrary to, or suspends natural laws, without some great purpose.

Gen. 2:5 cannot be considered, as W. H. M. supposes, a valid objection. For, though it says it had not rained up to that time, it does not deny that it rained after. Further, ver. 4, 5, are a summary of God's creation-work, previously described in fuller detail. The Lord God is spoken of here as the great independent Author of all things: He has made the earth and the heavens, and every herb and plant of the field. But-to mark more perfectly the character of His creation-it is written that every plant was made " before it was in the earth," and every plant "before it grew." Thus vegetation was called into existence in its maturity, and not by any evolutionary method. And further to show yet more clearly the almighty power of the Creator, it is shown that those two agents, rain and tillage, now so often indispensable to perfect vegetation, had nothing whatever to do with the first existence of plants; for "the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground " (ver. 5). But God. though He created without rain, immediately sends it, (ver. 6) to sustain the life He called into existence without its aid. This we believe to be the force of the passage in Gen. 2:5, 6.

W. H. M. seems to suppose from Gen. 7:11, that the windows of heaven were then opened for the first time; but this does not seem any more probable from the form of the passage, than the contrary.

Thus we see no reason to doubt that rainbows were seen before the deluge. The difference was: antediluvian rainbows were mere natural phenomena, while the post-diluvian were the guarantee of the fulfillment of God's covenant. Yod.

Notes on Former Queries: Vol. 3, 44; 122; 526

Q. 44.-Do not Luke 7:24-28 rather sustain Iota's thought, when Christ says " What went ye out for to see? a reed shaken with the wind?" Christ, I think, there desired to point out that John was not moved by surrounding things, and driven about and shaken by the wind.-Eph. 4:14.

E. H.

Q. 122.-May I suggest that the reason why the burnt offering is mentioned before the sin offering in Num. 6:14, is probably because devotion to Jehovah is the primary thought in this verse, rather than trespass against Jehovah. In the preceding verses the law provided an offering for the Nazarite who had, during the days of his separation, defiled the head of his consecration; therefore the sin offering is first mentioned in verse 11.

Before he could offer as in verse 14, the Nazarite must of necessity have proved his consecration to Jehovah by the fulfillment of his vow. As soon as the days of his separation were fulfilled, the Lord graciously allowed him, by the burnt offering, to express that he had willingly performed all that he had voluntarily undertaken to fulfill. At the same time, by offering a sin offering, he confessed and acknowledged personal failure in the practical fulfillment of his vow.

In verse 16, it is the priest who offers the Nazarite's offering to the Lord. Now the sin offering is first mentioned-full atonement must be made for the sins he had committed, before the now freed Nazarite could enjoy that communion which the burnt offering here typifies.

It may not be out of place also to mention that, although the individual offender must needs offer his several offerings in the order set forth in the law for each particular offering, this does not necessarily infer that the burnt offerings, and those portions of the other offerings which were to be consumed by fire, were consumed in consecutive order. Even with regard to the great day of atonement, Lev. 16:24, 25 implies that the priest's burnt offering, the people's burnt offering, and the fat of the sin-offering, were all consumed simultaneously. In Lev. 9:24, we are told that fire came out from before the Lord, and consumed upon the altar the burnt-offering and the fat-what of? the burnt offering simply? The burnt offering was wholly consumed-" the fat" evidently signifies the fat of the peace and other offerings, &c., so also 2 Chr. 7:1; 2 Chr. 29:20-29 is most instructive on this point; v. 21 speaks of a sin offering, v. 24 of the burnt offering and sin offering, but in v. 27 the term " the burnt offering" appears to include all that was at that moment being consumed on the altar, viz., the burnt offering, and the fat of the sin offering; compare Lev. 4:19. At the same moment Jehovah graciously accepted the entire offering of the many worshippers. A. J.

Q. 526.-In the second part of the answer you say, "A Bible reading ought to be free for 'all to ask questions; the only limit mold be that which propriety would suggest when they are large or public." Will you please give me your authority for this answer? and also when you have done so, tell me what you can about 1 Tim. 2 it, where in reply to a desire on the part of a sister as to how she should behave herself in the house of God, which is the assembly of the living God, the pillar and base of the truth, she is told to learn in silence with all subjection. Does this mean that she is to ask questions? A. J. B.

A. Our correspondent has told us a great deal more about 1 Tim. 2 Than the passage itself does, and moreover lays great stress on " silence," which is rendered in the Revised Version " quietness." His main error, however, is in assuming that the reading of the Scripture for mutual edification is ever regarded as a meeting of the assembly, where the Holy Ghost is free to distribute to every man as He will. The difference is so obvious that it only needs pointing out. A reading meeting is nowhere regarded in the light our correspondent puts it, and we still adhere to our former answer.

Q. have heard it stated that previous to the resurrection of the Lord Jesus, believers went to Hades (the blessed portion, paradise) but after that He had broken the power of death by His resurrection, believers departed to be with Him, i.e., at God's right hand, and not in Hades. Do you think that may be so? H. W. P.

A. There appears to be no good ground for this thought. Our Lord Himself and the dying thief went to Hades, and it is not abolished till Rev. 20 and we can find no Scripture to support the idea. It is worthy of note that the apostle says in t Thess. iv, 17 even of those who have died in Christ and are therefore "with Christ" "So shall we be forever with the Lord," as something new; as it surely will be, when the complete man, body,: soul, and spirit stands for the first time in the Lord's presence on the morning of the resurrection.

Notes on Former Queries: Vol. 2, 378, Ecc. 5:20

Q. 378. p. 52. Will the Editor kindly tell us whether F. L. P.'s answer to D. T. C. is right? Why should the overcomers of one church (Laodicea) move into Philadelphia? The four last churches go on to the end, and we to not see that their overcomers move into Philadelphia. Moreover, what does F. L. P. mean about no overcomers being found in Laodicea, see Rev. 3:21. " To him that overcometh will I grant to sit with me in my throne," &c. Why does F. L. P. say that in Philadelphia all are overcomers? The promise there is individual as everywhere else. "Him that overcometh will I make a pillar," &c. Rev. 3:12. Lastly does F. L. P. refer to salvation when he says about verse 20 (Chapter 3) that "the mighty word if keeps the door open for "any man" to repent and be saved. I always thought that the promise of John 14:23, and Rev. 3:20, referred to fellowship with Christ, and was addressed to believers. I fail to see there a sort of gospel preaching. Is it possible that one of the seven assemblies according to F.L.P. was composed only of false professors. Which of us is mistaken, F.L.P. or myself, and will the Editor kindly set us right?

A. We are glad to have further remarks on the interesting subject which appears by no means settled either by D. T. C. or F. L. P. In the first place in our vivid application of these churches to the present day, we all seem to have forgotten that there ever were actual churches at Philadelphia and Laodicea, and that to ask a man because he was faithful in Laodicea to go and live at Philadelphia some 50 miles away is obviously unreasonable. It may be replied this is not what D. T. C. meant, but it is clear that such would be the case if the thought were carried out. If it be true that spiritually, as E. B. positively states, the four churches go on till our Lord's return, it is plain that those who answer to Philadelphia are a godly company, while those who are overcomers in Laodicea are individuals in an ungodly one. It would certainly appear that those who persevered in Philadelphia in keeping separate from Thyatira and Sardis on the one hand, and from Laodicea on the other, would be overcomers (though not of anything in Philadelphia), hence the force of F. L. P.'s remark. We cannot however agree with him that in Laodicea there are no overcomers, nor in his giving to verse 20 a simple gospel interpretation.-Ed.

Q. Eccl. 5:20. The writer, having shown the abuse of wealth by covetousness, shows (ver. 18,19,) the contrary use thereof, and then comments or reasons ( v.20) that the good man's days shall quietly pass away without sad remembrances, (or with little thought), for God giveth him comfort, "The happy man finds life short, enjoys its good things thankfully, and waits for the better life beyond."

P. 92. With regard to some remarks by A. R. C. in reference to Rev. 4:7, while I do not see any Scripture for the fancy, it is curious that it was adopted by the Roman Catholic church, as may be seen by the living creatures put beside the evangelists in their churches, in pictures or statues. I have an old picture where the four evangelists are so drawn. A. M. H.

Bible Queries: Vol. 3, 145-180

Q. 145. What is the meaning of " the second sabbath after the first "? Luke 6:1

A. Refer to B. S. vol. 2. p. 118, Q. 138, also to Jan. 1833, p. 8, Q. 1.

Q. 146. How was it possible for Samuel to be disquieted by the witch of Endor? (2) In what sense could the least in the kingdom of heaven be greater than John the Baptist? Matt. 11:11.

A. The way in which the narrative is told in I Sam. 12, seems to show that the witch was as alarmed and astonished at her success as the king himself. We cannot for one moment suppose that the incantations of any witch could disturb the blessed dead, but we can well see how God allowed Samuel here to appear to Saul, just as in a far different scene, Moses and Elias talked with Christ. (2) Refer to B. S. vol. 1. p. 541, Q. 434, also to B. S. Jan. 1883, p. 8, Q. 1.

Q. 147. Why is not the altar of incense mentioned in Heb. 9:2-5?

A. The " censer" is rendered rightly in the Revised Version margin "altar of incense." The word θυμιατήριον may mean "censer" but is used by Greek writers of the altar of incense. In Kings 6:22, it is said to be "by" or to "belong to" the oracle or Holy of Holies, but still it was not within the veil, though closely connected by the sprinkling of atoning blood with the mercy seat. It existed in Herod's temple, as shown in Luke 1:11, and was there in the Holy Place. We can well see the spiritual beauty of our altar of incense being "within the veil" in the most holy place according to Chapter 10, but cannot understand why it is here placed literally there. If we take the word θυμιατήριον to mean censer, we cannot see why the altar is omitted. Will some one explain?

Q. 148. Why did Jesus say "Go, and do thou likewise." Luke 10:37. (2) What does " The old is better " mean? Luke 5:39.

A. The man was seeking to justify himself by keeping the law, and was as yet unconscious of his inability to keep it. The Lord, after explaining its full force, left him to discover his own inability to be saved by his works. (2) The meaning is apparent, wine increasing in value according to its age.

Q. 149. Is the "tabernacle of witness" the most holy place? (2) Did Moses go in to the Holiest without blood and not die? Num. 17:7-8.

A. Yes. It appears so. (2) Yes. The blood was already sprinkled there, and Moses did not go in as a priest, but in his entirely exceptional position as the mediator of the old covenant.

Q. 150. Please explain Matt. 15:5,6.

A. The Lord here quotes from the Rabbinical traditions, which were to the effect that a form of words could absolve a son from his filial duties, as commanded by God's law.

Q. 151. How could the Sadducees believe in God? In Acts 23:8, we read that they " say there is no resurrection neither Angel nor Spirit," and our Lord said " God is a Spirit "? (2) Could not the Pharisees, at least in a great many things, be compared to the Roman Catholic priests of today?

A. The Sadducees did not believe in life after death, either in the form of angel or spirit. We do not believe they actually denied the existence of angels, as there is no record that they did, besides which their great boast was that they accepted the written law of God which so frequently speaks of angels. It is probable in this case that what the Sadducees disbelieved in were the Rabbinical traditions respecting angels, and also probably they questioned whether in that day they spoke to men. (2) We need not look so far as Romanism to find modern Pharisaism. Probably we shall find it nearer home.

Q. 152. In what way is the wave offering a type of Christ, Num. 6:20? (2) Why were the children of Israel to put their hands upon the Levites as commanded in Num. 8:10?

A. Christ is our " peace" offering, and it was this which was here waved. (2) Laying the hands upon another meant frequently identification in the Old Testament. So here, inasmuch as the Levites were in place of the people as an offering to the Lord. In a similar way the man put his hand on the head of the burnt offering in Lev. 1:4.

Q. 153. Of what are the silver trumpets (Num. 10:2.) a type?

A. The public testimony of God as to the gathering and the journeying of the people. This testimony now gathers God's people around Himself and makes them go forward. All was done in communion with God in the Holiest. In war too, an alarm was sounded, God's testimony was proclaimed without fear, and God was with them. If we give a faithful testimony we have nothing to fear.

Q. 154. What is the practical application of Rom. 14:21?

A. To consider our brother's, and not merely our own conscience in our ways. We must avoid all occasions of stumbling others. To act otherwise is mere selfishness or worse.

Q. 155. Josh. 5:9. What was the reproach of Egypt, and how was it rolled away? (2) Could Lam. 1:12,13 be applied to our Lord on the cross?

A. It appears to refer to the rite of circumcision. In Egypt the Israelites had largely fallen into the ways of the Egyptians, (Ezek. 20) and the rite of circumcision had no doubt been neglected (Ex. 4:25). (2) Primarily no doubt it refers to the sin of Zion, but, inasmuch as Christ bore all sin on the cross, it certainly may be applied in measure to Him.

Q. 156. Would it not be adhering closer to the scripture if Christians assembled in the evening to break bread?

A. The Lord's supper was originally instituted as such in connection with the Paschal supper, which had to be eaten between 4 and 6 p.m. Afterward it appears to have been eaten by Christians on the first day of the week (perhaps at first every day). In Acts 20:11 it was not eaten till day break, and since then the general custom has been to eat it in the morning. The severance of the Lord's supper, first from the Passover feast (which was only annual), and next from the ordinary supper, combined with the increased facilities afforded, when once the Lord's day became a day of rest from daily toil, may account for this change. Literally an evening assembly would be more Scriptural, but spiritually it seems fitter that this solemn act should be the first and most prominent event on the Lord's day.

Q. 157. What is meant by the "second veil" in Heb. 9:3? for in Ex. 26 we only read of one.

A. Ex. 26 speaks of two; one in verse 31, the other in verse 36.

Q. 158. Are we to understand from Acts 2:4. that all the disciples were "filled with the Holy Spirit and began to speak with other tongues," or only the apostles? (2) In the early days of the Church, was the descent of the Holy Ghost always accompanied by the gift of tongues; see Acts 10:44-46; 19:6?

A. Certainly: the whole body of disciples were together. (2) Probably, though it does not say so in Acts 8:17.

Q. 159. Explain 1 Cor. 5:10, especially the latter clause. (2) Does the latter part of 2 Cor. 12:14 state a divine principle, or is it only an illustration drawn from home life?

A. One cannot avoid in business &c. contact with the world, both with ungodly and with immoral men, but it ought not to be so in the Church. (2)The apostle here touchingly justifies his conduct by an illustration from home life. He merely stated what was universally true.

Q. 160. Does the latter clause of Rom. 6:12 apply to Christians?

A. Certainly, why not? We are not to obey the lusts of sin in our mortal bodies, but the will of God.

Q. 161. Referring to Q. 65 p.85, on Zech. 3.61 my difficulty is, that I cannot see the distinction here made between the false prophet of v. 3. and the one who says " Those with which I etas wounded in the house of my friends." E.

A. The alteration from "'they" (verse 4) to "he" (verse 5) seems to show that the subject is changed. The passage is a difficult one. The end of verse 5 is sometimes rendered—'Man has acquired me as a slave (or servant) from my youth." Verses 6 and 7 are clearly Christ, but it is not easy to see, in the mystical language of the prophet, where the transition is. It seems to be at verse 5.

Q. 162. Referring to Q. 66, does not Matt. 5:40 teach that one should not defend an unjust prosecution?

A. Certainly as far as my rights go. Christ may have His concerned, and we can quite understand circumstances occurring where a charge of evil or sin is made, that it would be right for the Christian to answer to the charge.

Q. 163. Explain Dan. 12:2. Is this after the Millennium, and are those who awake to everlasting life, those who are saved after the Church is caught up? Are there more than two resurrections?

A. See B. S. vol. 2. p. 197, Q. 204, also 13.S. Jan. 1883, p. 8,Q. I.

Q. 164. Does Matt. 18;23-35 refer to Christians? If so please explain ver. 34, 35. (2) Explain Heb. 10:38. (R. V.)

A. It means servants who rightly or wrongly take the place of Christians. Whether they are so or not is seen by their actions, but they are all taken on their profession and treated as servants. (2) There appears to be good authority for the "my" The sense is the same, only with the " my" it seems that God owns as His the righteous one who lives by faith.

Q. 165. Explain Heb. 11:20. Did not Jacob obtain the blessing by falsehood and deceit, and how then did Isaac bless him and Esau, " by faith "?

A. This refers to The moment when Isaac's will gave place to God's (read carefully Gen. 27:33), and though deceived at first, in faith he sees God's hand in it all.

Q. 166. What is the cross in Luke 9:23? (2) Explain Phil. 3:11.

A. Suffering for Christ's sake (1 Peter 4:14), which every disciple must incur if he follows his Lord. (2) See B. S. vol. 2. p. 224, Q. 225, also B. S. Jan. 1883, p. 8, O. 1.

Q. 167. Explain the differences in time of the crucifixion as given in Mark 15:25, "the third hour," and John 19:14, where the " sixth hour " was some time previous to the crucifixion.

A. The common and correct explanation is, that John speaks in Roman hours meaning 6 a.m.; Mark in Jewish, meaning 9 a.m.; the Jewish day beginning at 6 a.m.

Q. 168. Whom do the "beasts of the field (Deut. 7:22.) typify?

A. If the land was laid waste all at once, the wild beasts of Palestine would rapidly increase.

Q. 169. If Paul was looking for the coming of Christ at any moment, as 1 Thess. 4:17, and other Scriptures seem to show, how is it that he made provision for the saints in future? for instance see 2 Tim. 2:2;4. 3, 5; Acts 20:28-31. Does he not here seem to direct their minds to a time that must intervene before His coming.

A. Paul does make provision for the future, and even foretells what will occur after his death, and that by divine inspiration; hence strictly speaking, he could not be looking to be caught up as we can now, who have no such revelation. Moreover it is quite probable that the revelation that was made to Peter (2 Pet. 1:14), that he should die and not be changed, was also made to Paul. We have nothing of the sort.

Q. 170. Why does Paul in Gal. 2:9 say " seemed to be "? Were not James, Peter and John pillars of the Church?

A. The Revised Version makes it clear; "were reputed to be." No doubt is thrown on the fact.

Q. 171. Was Jephthah's daughter really sacrificed? I mean killed. The answer to Q. 309 vol. 2. does not make the case quite clear to me.

A. The margin in Judg. 11:31, reads "or" instead of "and." Jephthah's daughter was dedicated to God in being a virgin to her death. We do not believe she was offered up as a burnt offering. No human sacrifices were ever offered to God.

Q. 172. Is there any special significance in the words " wounded him in the head." Mark 12:4? (2) Was or was not Judas present at the institution of the Lord's supper?

A. It only seems to mark the progressive malice and boldness of the wicked husbandmen. (2) The older Christian writers generally think he was, the more modern that he was not. We have not however seen any satisfactory explanation of Luke 22:21. We shall be glad to have any further light upon the subject.

Q. 173. In Matt. the Lord's words are recorded "before the cock crow," in Mark " before the cock, crow twice" please explain. (2) Matt. 27:9. is there any explanation of the insertion of the word " Jeremy," the quotation being from Zechariah?

A. They are not contradictory; Matthew may have omitted the word "twice." (2) One version omits the word " Jeremiah," but the better explanation appears to be that the division of books containing the prophecy of Zechariah was known by the collective name of Jeremiah, that being the book with which it commenced Q. 174. What was the cause of the change of color of the manna in Num. 11:7. (where we read it was yellow like the bdellium) from the white which we find was its color Ex. 16?

A. It does not say it was yellow, but like bdellium. No one knows what this was; some think a pearl is meant, others crystal.

Q. 175. What is having the heart sprinkled from an evil conscience, Heb. 10:22? Is it the practical walk?

A. It is rather the position in which the blood of Christ has set us, see 1 Peter 1:2.

Q. 176. Is " the day" in Heb. 10:25. the time of the Lord's gathering us to Himself?

A. Yes, speaking exactly; or generally, the day of the Lord.

Q. 177. One of your previous answers’ says "There is therefore no Scripture to show that the ark took any long time in building." Is this correct? I have referred to three or four Bibles and I find by the margin the command to build the Ark was given in or about 2448 B.C., and they entered the ark 2349 B.C. This giving 99 years. The command to build the ark is given in Gen. 6:14, and the particulars for building the same in verses 15 and 16-whereas the fact of Noah's sons being married comes in the 18th verse, and I cannot see one word to prove that they were all married before God commanded Noah to build the ark, and further if we were to accept your correspondent's idea on this point how would you reconcile that with Peter 3:20.-" When once the long suffering of God waited in the days of Noah while the ark was a preparing." Where would the long suffering come in, if only a short time was occupied in the preparing? As to " Lamech living to within five years and Methusaleh till the very year of the flood," I cannot see that that proves anything.-My desire in raising this point is if possible to arrive at the truth.

A. It seems that you consider the building of the ark probably extended over about 120 years, that being the time that the longsuffering of God (1 Peter 3:20) is generally supposed to have waited, and in support of this you quote the chronology which fixes the time at about 99 years; and that further you disagree with the statement that there is no Scriptural proof that the ark took any long time in building. We will first of all consider on what grounds the idea of its taking 120 years rests. The chronology is arranged with obvious exactness to support the idea of 120 years. Thus in Bagsters' large Bible we find verse 14,.c. 2469, Chapter 7:1, B.C. 2348, an amount of exactness which if reliable would settle the question. It is clear, however, that this chronology does not so much represent the dates when these events occurred as the relation between them according to a preconceived theory based on verse 3. Our present question is, Is this theory true? We may therefore consider the chronology only as representing probably Archbishop Usher's opinion. The second objection that the command was in ver. 14, and that Noah's sons are not named till ver. 18 does not appear of much value, if the whole was spoken on the same occasion, and we think every careful reader of ver. 13-21 will see that it is one continuous address. It is therefore clear that when God ordered the ark to be built He spoke of Noah's sons as being- already married.

Now if we are to accept (not Bagsters' chronology but the word of God) not one of them was even born at this time, for the flood came in Noah's 600th year, and he was 800 years old before he begat his three sons. The reason of his being so advanced in age is obvious when we consider how desirable it was that his sons who had to re-people the earth should still have a long span of life before them when they came out of the ark. Now these three sons were probably born at different times. Japheth therefore would not be born till considerably less than 100 years before the flood, and the language of ver.18 (plainly fulfilled in seems to spew that even Japheth was then married. The youngest marriage hitherto recorded is that of Enoch at 65 years, the average age (excluding Noah's) being a little over 103 years. If we allow that Japheth was born 5 years after Shem and married at 65, this brings us to within 30 years of the flood. In reference to verses 3, 4, 7 it must be remarked that they were addressed to no one. Verse 3 too is in direct contrast to ver. 13. There God yet gave man 120 years (some think the verse means his days were shortened to 120 years henceforth), in verse 13, the end of all flesh had at last come, and the most apparent reason why even this was announced to Noah was to give him time to prepare an ark for the saving of his house. The whole language of the passage (esp. ver. 17) is as speaking of a near event. The passage in 1 Peter 3:20 speaks of the longsuffering of God waiting, and 2 Peter 2:5 speaks of Noah as a preacher. If we accept the fact that 1 Peter 3:19 means that he preached by Christ's Spirit to those spirits, afterward in prison for their disobedience to the message, this plainly limits the time of the longsuffering here alluded to, to a period subsequent to Gen. 6:14. There is no mention of 120 years.

Q. 178. Why is it that according to 1 Kings 15:1, 7, Abijam king of Judah seems to have been a wicked king, while in 2 Chron. 13 he appears in a much better light?

A. You will find that this is the case in Chronicles with other Kings beside Abijam. The Kings give us the general and public history of Israel in connection with God's government, Chronicles rather the history of the same period, under the aspect of the blessing and grace of God in connection with the house of David, exhibiting only such faults as require to be known to understand the grace.

Q. 179. Does "that day," John 14:20, refer to the descent of the Holy Ghost? (2) What is the meaning of " have erred concerning the faith," 1 Tim. 6:21?

A. Probably, in its fullness. (2) It means having left the faith, being led away by false science. Instances of this are very common now.

Q. 180. Why are ten women spoken of in Lev. 26:26?

A. Because ten among the Jews formed a company, hence ten virgins, &c..

Notes on Former Queries: Vol. 2, 367; 371

Q. 367.-In regard to the vision in Dan. 7, may there not be the same arrangement in this as in the prophecy concerning the 70 weeks in Dan. 9, F. There we have a summary given first, the details following in order. In this vision, I think verses 9, 10 may be taken as extending over the whole period of judgment here inaugurated, from the setting of the thrones to the great white throne of Rev. 20:12, that which follows supplying the details which fill up the period intervening. The opening of the books we know from Rev. 20:12 to be connected with the judgment of the wicked dead, which immediately precedes the eternal state; so that if the last clause of the 10th verse in Dan. 7 refers to it, as most certainly appears be the case from its mention of the " books," then it follows that, so far as the order of the vision is concerned, it should be understood to be placed after all that follows it in the Chapter. If this view is correct, there is no difficulty in the matter of Christ as Son of man (who is also the Ancient of Days) taking the position of Judge which is His as the Son of man, and acting in this capacity when the judgment of the great white throne shall be set. C. F.

Q. 371.-The two passages can be harmonized in three ways,-1, By supposing that a " bath" in Ezra's time only held two-thirds of a "bath" in Solomon's. Ezra writing a popular history would use the current measures (compare our bushel with a Winchester bushel). 2. By supposing 2000 to be its ordinary contents, 3000 its possible contents. [This seems to be the view of our translators]. 3. By construing the verse in 2 Chron. "it held when repaired," literally "to its repairer." G. A. K.

Q. 371.-The margin of my Bible in 1 Kings 7:26 reads, " There were but 2000 baths in it usually, but when quite filled it contained 3000.

A. M. H.

Bible Queries: Vol. 2, 378-393

Q. 378. Why is it that there are overcomers in Laodicea? Why are there not in Philadelphia, if both go on to the end? D. T. C.

A. There are overcomers in Philadelphia (Rev. 3:12) to whom a high and blessed reward will be given, but to those who stand for God in a more evil time, association on the throne is the reward given (ver. 21). If more is required, please write again.

Q. 379. How do you reconcile 1 Tim. 5:14 with 1 Cor. 7:40? m. W.

A. The passage in 1 Cor. is the apostle's personal judgment, in which he thinks he has the mind of the Spirit, and he there considers that a widow is happier if she abide in her widowhood. But practically he well knew that the younger widows would not so remain, and therefore, instead of burdening the church with the care of such, he considers it is better for them under the circumstances to marry. This does not deny the blessing of the higher path for those who have faith to tread it.

Q. 380. Do we not learn from Matt. 11:22 That there will be different degrees of punishment at the day of judgment? M. H. V.

A. Yes, and from many other passages. We no more believe there will be equality of punishment than of reward, though both are in their very nature eternal.

Q. 381. How do you explain Mark 10:30? It certainly is not literal, though we receive greater blessings. M. H. U.

A. Refer to Q. 316, p. 303. We see no reason why, as there pointed out, it may not be in a measure literal, although the christian's blessings are spiritual, and his portion, as such, is not in this world.

Q. 382. What is the meaning of " Most High" in Dan. 7:27? N. L.

A. The margin to verse 18 gives the correct meaning "high places" and refers to Eph. 1:3; 6:12, where the expression is more fully explained. It does not in ver. 18, 22, 27 refer to God, but to the sphere of blessing.

Q. 383. If a christian were to fall into the sin of Mark 3:29, would there be no forgiveness for him? N. L.

A. We cannot know that a man is a christian save by his fruits, and if deliberately and willfully he were to come under this condemnation, we have no right either to say that he is a christian, or to weaken the force of the passage as it stands.

Q. 384. Will you kindly say whether in 1 Peter 3:12, it should be "upon" as in Revised Version or " against"? Also what is the difference between " eyes" and " face"? For the eyes of the Lord,... but the face of the Lord is upon them that do evil." M. A. T.

A. The word is the same as translated " over" at the beginning of the verse, and is generally rendered " upon." The word however is translated "against" in Matt. 10:21; 24:7; 26:5; Mark 3:24,25; 10:11: Luke 9:5;12. 53 (6 times) &c., &c., and we think it has this meaning here. The reason probably why the word is rendered "upon" both at the beginning and end of the verse is to show that it is the same word in the Greek. The " face" means the general aspect.

Q. 385. (1) Why was Daniel not with the three in the fiery furnace, and why were they not with Daniel in the lions' den? (2) Kindly explain 2 Thess. 1:10. T. D. S.

A. (1) It is possible that at this time Daniel was too greatly in the favor of the king for any to dare to speak against him, for it was he, not the three who had interpreted Nebuchadnezzar's dream. Darius owed Daniel no such debt of gratitude: hence the presidents and princes had him cast into the den of lions. We do not know what had become of the three at the time. (2) It refers to the glorious appearing of our Lord Jesus Christ, when His feet shall stand upon the Mount of Olives.

Q. 386. (1) How does Heb. 2:3 look at salvation? (2) What is the scope of Heb. 4:15? T. D. S.

A. (1) As the present salvation of the soul offered through the finished work of Christ. (2) The word is " sympathize." Our high priest is not only God, but man; and as such has felt every sorrow and weakness that sinless human nature may feel.

Q. 387. (1) Could Heb. 6:4-6 apply to any cases now? (2) Is Heb. 8:10, 11 being fulfilled now, or is it future? T. D. S.

A. (1) Though primarily referring to a Jew, who had nominally embraced Christianity, we cannot doubt but that it may apply to a similar class now. (2) It is alas but too evident that this new "covenant" with Israel is yet future. Now is the time of Gentile blessing, and Israel is still distinguished by blindness and hardness of heart. This scripture will be fulfilled shortly, and thus usher in the Millennium, Q. 388. What are the "fables and endless genealogies" in 1 Tim. 1:4? T. D. S.

A. No doubt parts of the endless traditions of the elders that were constantly being introduced by Judaizing teachers. The fables were not such as we now understand by the word, but simply silly and foolish traditions devoid of all truth.

Q. 389. When and how did Satan become god and prince of this world? and can it be said Scripturally that he has the entire control of it? If so, in what sense can 1 Chron. 16:31; 29:12; Psa. 9:6-10; 97:1; 47:8 be understood? z.

A. In a general way " the Most High" ever "rules in the kingdom of men, and gives it to whomsoever He will." This was specially the case at the establishment of the four great empires of Daniel's vision-Babylonian, Medo-Persian, Grecian, and Roman. During the whole of the world's history however, the devil has had great sway and power over the corrupt hearts of men. Until the Cross of Christ, the world was as it were on its trial, then it was judged and condemned (John 12:31), and God, though still sending fruitful seasons and exercising His providence and rule in a general way, is not now dealing specially with it, save to take out of it a new and heavenly race. Of the world-system, therefore, as it now is, Satan is emphatically the god and prince. He, as well as the world, met his judgment, and had his power broken at the Cross, so that " whosoever will" may escape from the bondage of this " Pharaoh," but he still reigns, and will not be finally cast out until the second coming of our Lord and Savior. The only reason why, with the sway of one so utterly corrupt, the whole mass does not entirely sink in corruption, is because "the salt" is still in the earth. When it is taken away, then will be seen the most frightful corruptions and violence the world has ever witnessed, and Satan, not content with being practically god in the hearts of mankind, will cause an image to be set up in the temple of Jerusalem and thus destroy the last vestige of the worship of Jehovah. The fact of Satan being a god to this present evil world in no way clashes with the Scriptures you refer to, God still holds the power, though not now actively exercising it.

Q. 390. Why is the robe put on Christ said in Matt. to be " scarlet," and in Mark and John " purple"? F. M.

A. The word translated purple undoubtedly meant a "red purple," the violet purple is generally translated " blue." The word rendered " scarlet" really refers to a crimson color rather than to our scarlet. Thus in many cases as in the one you here refer to, purple and scarlet are really used as interchangeable words. The word for blue purple is found in Esther 1:6. (violet); Jer. 10:9; Num. 15:38 (blue). The color we call scarlet is alluded to in Ex. 26:14.

Q. 391. Who are the sons of God spoken of in Job 1:6? E. M. B.

A. The same we believe as in Chapter 38:7; i.e. the angelic hosts.

Q. 392. (1) Explain "we shall be saved by his life" Rom. 5:10. (2) How can Christ " deny us?" 2 Tim. 2:12. E. M. B.

A. (1) The death of Christ is ever regarded as His weakness and humiliation, His resurrection and present life as His strength and glory. If then, says the apostle, such a blessing as reconciliation with God flows from the former, how much more will the latter tend to our blessing in securing our salvation from all coming wrath and eternal death? Because He lives we shall live also, John 14:19. He is our life, and it is not in a dead, but a living Christ in resurrection that our faith and hope rests. (2) We cannot exactly say "how" because it is not revealed. Matt. 10:33: Mark 8:38; Luke 9:26, however all corroborate this Scripture, and show that the Lord if He rewards faithfulness must in some way also mark His sense of unfaithfulness. It does not mean that a true saint will be lost if he be unfaithful, any more than that he will be saved on account of his faithfulness.

Q. 393. Does God's Spirit strive with men now? E. M. B.

A. Yes. The Holy Ghost has been sent down for this purpose, John 16:8—11; Rom. 2:4; Heb. 10:15. The Scripture in Genesis refers exclusively to the antediluvians: God's day of patience and grace had a limit then, as it has now. Then it was fixed at 120 years, now it has already lasted over 1800, and will only be closed when the Master rises up and shuts to the door, i.e., when the Lord comes into the air for all His people.

Bible Queries: Vol. 3, 309-339

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.

Notes on Former Queries: Vol. 3, 240; 246; 255; 272

Q. 240. (Vol. iii. p. 197.) "tile shall be called a Nazarene." (Matt. 2:23). Matthew does not, as before, cite the words of any one prophet by name, but says generally that what he quotes had been spoken by, or through, the prophets. No such words are to be found in the Old Testament. It is not likely that the evangelist would have quoted from any apocryphal prophecy, nor is there any trace of the existence of such a prophecy. The true explanation is to be found in the impression made on his mind by the verbal coincidence of fact with prediction. He had heard men speak with scorn of the Nazarene," and yet the very syllables of the word had also fallen on his ears in one of the most glorious of the prophecies admitted to be Messianic. " There shall come forth a rod out of the stem of Jesse, and a Branch (.Neizev) shall grow out of his roots." So he found in the word of scorn the nomen et omen of glory. The town of Nazareth probably took its name from this meaning of the word, as pointing, like our "hurst" and "holt," to the trees and shrubs for which it was conspicuous.

The general reference to the prophets is explained by the fact that the same thought is expressed. in Jer. 23:5; 33:15; Zech. 3:8, 6:12; though there the Hebrew word is Zemoch, and not Netzev. A like train of thought is found in Tertullian, and other early Christian writers, in their language to their heathen opponents. "You call us Christians," they say, "worshippers of Christos; but you pronounce the words Chrestiani and Chrestos; i.e., you give us a name which in your own language (Greek) means good, and so you unconsciously bear testimony to the lives we really lead."

This seems the only tenable explanation of the passage. It is hardly likely that the evangelist should have referred to the scorn with which Nazareth was regarded. Any reference to the Nazarite vow is out of the question (1) because the two words are spelled differently, both in Greek and Hebrew; and (2) because our Lord's life presented quite a different aspect of holiness from that of which the Nazarite vow was the expression. That vow, as seen pre-eminently in the Baptist, represented the consecration which consists in separation from the world: the life of Christ manifested the higher form of consecration, which is found in being ice the world but not of it; mingling with the men and women who compose it, in order to purify and save.—Elliott's Commentary.

[We do not think it well in speaking of one who wrote by the Holy Ghost, to use the phrase " the impression made on his mind, &c." ED.]

Q. 246. (2). After the Lord had sc mercifully restored the Ark to Israel, by compelling the enemy to send it back again, the responsibility rested entirely upon Israel to remove it from Kirjath-jearim. It was not to their honor to allow it to remain there.

The prophets spake as they were moved by the Holy Ghost. If Israel had d returned unto the Lord with all their hearts (1 Sam. 7:3); the Spirit might have moved the prophet to suggest its removal. But though Samuel by the Spirit commanded Israel (now lamenting after the Lord) to put away their false gods, and to serve the Lord only, he did not command them to remove the Ark to Zion. Since Israel had lost the Mercy-seat through the sinful exercise of their own self-will, the Lord suffered it to remain in an obscure city, until the people had prepared themselves to serve the Lord with all their hearts. Alas! it soon became only too plainly discernible that the eyes of the people were fixed upon the servant, rather than upon the Lord: for when Samuel was old, they asked for a king to the rejection-not of Samuel, but-of the Lord.

The desire for its removal sprang up in the heart of one whose son " thirsted for God in a dry and weary land " (Psa. 63), and when he communicated this his desire to his brethren, they heartily responded to the same, and the hearts of them rejoiced that sought the Lord. (1 Chron. 15).

Whether 1 Sam. 14:18 refers to the Ark or to the ephod, the fact remains the same, that the self-willed king, frightened probably at the earthquake, and being at a loss to account for the continually increasing commotion in the enemy's camp, hastily instructed Ahiah to inquire of the Lord, and as hastily countermanded his own instructions. Compare 1 Chron. 13:3. Kirjath-jearim was only a few miles distant from Gibeah of Saul. A. J.

Q. 255. When Mary Just beheld her risen Lord, she was not permitted to "touch " Him, being instantly commissioned by Himself to bear joyful tidings to His " brethren " certain of whom went to the sepulcher, but "Him they saw not" (Luke 24:24); for "they believed not" (Mark 16:14). Again, Mary, and "the other Mary," were presently found at the sepulcher (Mark 16:14 sufficiently explains why these were at the moment unattended by a single apostle), and were returning; when the Lord appeared the second time. The good news had now been proclaimed, and these faithful women were therefore suffered to hold Him by the feet.

" Great is the mystery of godliness." Though " the Word was made flesh and dwelt among us," He was ever " with God." The Son is in the bosom of the Father; and when on earth, addressing Nicodemus, spake of Himself as " the Son of man which is in heaven."

Luke 23:43 does not conflict with John 20:17; even as Luke 24:51 and Acts 3:20, 21, do not conflict with Matt. 18:20, and 28:20. The spirit of the dying thief was that day with the Lord in paradise, notwithstanding that our Lord's ascension did not take place until forty day after His resurrection. A. J.

Q. 272. No sacrilegious action rendered a holy thing less holy; yet he that committed that action thereby became defiled, and must bear the iniquity: for while the law suffered the thief, who, by defrauding his neighbor, had trespassed against Jehovah, first to make restitution, and afterward to bring his trespass-offering, that the priest might make an atonement for him, and his sin might be forgiven him-it did not provide any offering wherewith to make an atonement for sacrilege, Upon Aaron's forehead rested the plate, inscribed " Holiness to the Lord," and himself and his sons were personally responsible to the Lord to maintain and to preserve the sanctity of the sanctuary and of the holy things. If they themselves committed, or they suffered any other to commit, sacrilege, they must bear the iniquity. The history of the Ark furnishes us with many examples of the practical carrying out of this divine principle.

The censers used by " Korah and all his company " were counted holy ": but those " sinners against their own souls " that offered incense before the Lord in these, bore their own iniquity, being consumed by a "fire from the Lord."

While we, as believers, rejoice in having been made "priests unto God' -privileged to enter into the holiest by the blood of Jesus-we cannot be too careful to " draw near with a true heart," &c., for if we fail to "serve God with reverence and godly fear," we are in danger of being made painfully to realize that "our God is a consuming fire." Nor ought we to forget to observe the solemn warning given in x Cor. xi. 27-30. A. J.

Bible Queries: Vol. 3, 50-98

Q. 50. To whom was Jesus speaking in Matt. 5? (2) What is meant by " poor in spirit," Matt. 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. Lev. 26:41,42; Deut. 8:2; 2 Chron. 7:14;33:12, 19, 23; 34:17; Job 42:6; Psa. 34:18;17 Prov. 16:59; 29:23; Is. 57:15; 61:1; 66:2; Jer. 31:18; Dan. 5:21,22; Mark 6:8; Matt. 11:25; Luke 4:18;6:20; 18:14; James 1:10;4:9, 10.

Q. 51. Does Matt. 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 Cor. 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. 4:12). 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. 16:10). 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 Rom. 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 Jer. 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, 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, 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.

Q. 55. Explain Isa. 65:20 and (2) Psa. 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 Gal. 2:3-5 and (2) Gal. 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 Heb. 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 (Matt. 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 Ex. 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 Lev. 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 (Eph. 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 Cor. 6:19).

Q. 65. Will you please say who says "Those with which I was wounded in the house of my friends," Zech. 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 Cor. 11:8? (2) What is the meaning of Matt. 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 Isa. 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 Matt. 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 Matt. 7:6? (2) What is meant by sending forth judgment unto victory? E. N.

A. Unclean and shameless people (See Phil. 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. 16:27 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 Cor. 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 Matt. 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, Num. 3? (2) What is the meaning of Matt. 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 Mal. 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, 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. 9:25. (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 Rom. 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," Eph. 2:7, and the " glory of His grace," Eph. 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; Matt. 26 and Mark 14 our Lord is said to keep the Passover with His disciples, the evening of His betrayal; but in John 19:14 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 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 19:14 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.

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 Eph. 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 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."

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, Heb. 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," Gal. 2:16? (2) Will Israel be " Sons of God" on the same basis as believers now? Hos. 1:10; John 20:17; 2 Cor. 6:18. T. B.

A. "Faith of" occurs elsewhere (Rom. 3:22; Eph. 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. 27:34 and Mark 15:23. (2) What does " myrrh" signify? Ex. 30:23; Sol. 1:13; Matt. 2:11; Mark 15:23. T. B.

A. Matthew uses the words found in Psa. 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 Matt. 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" Matt. 3:11, and (2) what is meant by " the sons of the kingdom " Matt. 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) Eccl. 5:20, (2) Matt. 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 Phil. 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.

Notes on Former Queries: Vol. 3, 7; 44; Rev. 4:7

Q. 7, p. so.-Referring to the above question on Gal. 1 lo, " For do I now persuade men or God," do we not learn that the apostle had delivered to the Galatians a full Gospel, ver. 7-9, so, much so that it was not possible either to alter it or add thereto, and if one was found so doing even though it was the apostle Paul himself, let him be anathema, and that in preaching this gospel it was not in any wise to "satisfy" (which seem to be the force of the word persuade here) the minds of men, or to please men, but God, thus his question has also the form of an unanswerable argument in asking, " do I now seek to persuade men, or satisfy man or God; if man was satisfied so much the better. The pure and entire Gospel was proclaimed, this was what, and what only could satisfy God. A. E. W.

Q. 7, p. 10.-Has Gal. 1 so any direct reference to the previous part of the chapter. Is it not rather a reference to another and distinct charge? namely, that he was a man please, and he uses the strong expressions of the previous verses as a proof that he is nothing of the kind, the word persuade seems to mean literally "making friends with," then, that in speaking as he was, he was making friends with God, surely not with apostates! I know another explanation is suggested that he is contrasting his present life with his former one as a Pharisee, then he admits pleasing men, but NOW as accountable to and only pleasing God. I think the first explanation the correct one. The other seems " far fetched," and if the first explanation is adopted the expression or God is understandable,-with the explanation in the "Bible Student" I venture to submit it is unintelligible. E. H. S.

Q. 44. p. 51.-Is not the word Christendom (not being a Scriptural one) in itself rather misleading? especially, as used by us, both for the kingdom of heaven, as now existing, and for the apostasy later on (2 Thess. 2) Does not there seem a danger, when defining it as " the corruption of Christianity," of losing sight of the thought that it is still Christ's kingdom, and so contains the King and His redeemed? And that it is a place of privilege for us to be in, though until He takes His great power and reigns, terrible failure, according to God's sovereign counsels, Doubtless the Lord Jesus Christ speaking it?

Surely even the "great house" of 2 Tim. 2 can hardly be designated as " the corruption of Christianity" as long as " vessels of gold and silver, some to honor" are found in it. Doubtless after the true church has been taken up, the heaviest judgments will fall on what will become unclean Babylon. Then the King will come forth to " reign in righteousness," and will cast out of His millennial kingdom " all things that offend, and them that do iniquity." D. T. C.

[It is important to observe that Christendom (or the place of the "christened," i.e, those who profess Christianity) is indeed the corruption of that which God originally established, although, as our correspondent observes, it does contain those who are true Christians. We observe also that although it is a privilege for those who are saved to be in the kingdom of God's dear Son, it is a terrible responsibility for those who are not, to take such a place.-Ed.]

Q. In reference to Revelation 4:7, I have heard that " the first living creature like a lion," symbolizes the gospel by St. Matthew, Christ being therein represented as the Royal Son of David, the Lion of the tribe of Judah. " The second living creature, like a calf," symbolizes St. Mark's gospel; our Lord the elect servant of the Lord; "the third living creature, had a face as of a man," symbolizes St. Luke's gospel where we have before us, more particularly Jesus the Son of Man. And " the fourth living creature, like a flying eagle;" symbolizes St. John's gospel, which seems to soar into Heaven itself and reveals to us the only begotten Son of God who is in the bosom of the Father Himself very God manifesting the glory of God unto us, and this is why the eagle, represents or is emblematic of St. John. A. R. C.

We think the above rather imaginative, and especially the comparison of the eagle to the Son of God.-Ed.]

Bible Queries: Vol. 2, 165-195

Q. 165. If wisdom in Prov. 8 means the Lord Jesus, what is the meaning of " I was set up," and "I was brought forth?" Does ver. 31 mean that Christ was looking forward to the future? C. H. P.

A. The whole passage is highly poetic and figurative, and speak directly of the wisdom of God personified as a woman. Now inasmuch as Christ is "the wisdom of God," in this wonderful scripture Christians of all ages have discerned the description of Christ Himself. Such phrases as you allude to are not to describe His beginning, but rather to show as far as human language can that He was ever with God, " set up front everlasting" being equivalent to this. Ver. 31 describes the delight Jehovah ever had in man, and His dwelling with Him, a subject alluded to throughout scripture (Ex. 15; John 14 &c.), but not consummated till sin is banished forever in the new heavens and earth. (Rev. 21:3).

Q. 166. (1) Please explain the latter part of Prov. 16:10. (2) also of Prov. 21:16.

A (1) This text speaks of the king, referring doubtless to both Solomon and Christ, and in an abstract way to the office as such. As a proposition this is alas! far from being literally true of all who reign. (2) Some read congregation of the giants others "congregation of the lost," the meaning doubtless being the same as ver. 15. "Congregation" simply means "company." Those that leave the way of understanding shall find their portion among the lost.

Q. 167. Where do all the "great multitudes " come from in Rev. 7:9? And would "nations" include England, &c.? J. C.

A. They are the Gentile inhabitants of the millennial earth just as the 144,000 are the Jewish ones. Observe these are before the throne; the 24 elders are round about it, and (ver. 13) are in no way part of the great multitude. The heavenly saints moreover have their home in the Jerusalem which has no temple; the great multitude on the contrary according to ver. 15, and Zech. 14:16 shall worship in the temple in the earthly city. We should judge that 2 Thess. 4:8-12 excludes from this company all who have heard and rejected the gospel.

Q. 168. Why do we not have the " cup after supper" as spoken of in the New Testament? C. P.

A. We do. It is the Paschal supper that we no longer eat. In Luke 22 you get both suppers. The paschal supper is from ver. 13-18. This is done away for us, and the Lord's supper instituted in its place, which follows in ver. 19, 20. " After supper" does not mean after the Lord's supper, but after the Jewish passover.

Q. 169. Does " your fathers" in John 6:58 refer to their wicked ancestors, or ancestors generally? M. A. T.

A. Ancestors generally. The point is not whether these Israelites were saved or no, but that this new manna had life-giving properties that the old did not possess. As has been remarked, Christ came to His people in John 5 to deliver them (as in Egypt) with signs of miraculous power; in Chapter 6. He presents Himself to them as the heavenly manna for their wilderness journey, and in chaps. 7 as the joy of their feast in the land, but is rejected in all three.

Q. 170. What does it mean in 1 John 3:9, "Whosoever is born of God... cannot sin? If it said "ought not to sin" I could understand it. M. A. T.

A. This passage identifies the believer with the spotless new nature that he possesses by the new birth. The epistle regards the believer at the height of his proper standing in Christ. Every Christian is looked at here as acting solely in the power and energy of the new nature. But you may say he often does not. This is true, otherwise there were no need for i. 9, but this is not the subject here. It could not say "ought not to sin" for it is solely speaking here of what is born of God, and it is plain that nothing born of God can sin. The reason we ever sin is because we allow that within us to act which is not born of God. Such a Christian is not contemplated here.

Q. 171. How does the following text apply to the Lord's supper, "Eat not of it raw, nor sodden at all with water, but roast with fire?" M. P.

A. Do not feed on a Christ that has died merely naturally (as the normal close of a perfect life) nor in any other way, save as having been the victim of the consuming fire of the righteous judgment of God. We feed on Him here not as our example and forerunner, but as our Savior, the one who endured God's wrath for us. It is this that is expressed in being "roast with fire."

Q. 172. Who were the 500, and when did our Lord see them? A. D. J.

A. Probably in Galilee, according to Matt. 28:10. They were composed of His Galilean disciples.

Q. 173. What Scriptures were written about Christ besides the prophecies? Were there any New Testament scriptures written at the time of Luke 24:27. A. D. J.

A. " All the scriptures" here refer to the Old Testament only. None of the New were extant at this time. Besides the prophets, such scriptures as Gen. 3:15; 22:18; 49:10; Num. 21:9; Deut. 18:15, 18 all refer to Christ.

Q. 174. What are we to learn from the fact that Moses and Elijah were seen in glory with Jesus on the mount? H. J. M.

A. Do we not see them there as the two great witnesses to the law and the prophets? The law was broken, the prophets despised, and Christ Himself rejected. All was then over according to Matt. 16 with the Jewish nation, and the only vindication of God's glory was in the cross of Calvary, which formed the topic of their conversation. Looked at as a picture of the coming kingdom, (Matt. 16:28) we get Christ the center, the heavenly saints typified by Moses and Elijah, (the former representing those put to sleep by Jesus, Elijah those caught up to heaven without dying;) while Peter, James, and John represent the earthly saints in the millennium, enjoying the heavenly glory of which they are eye-witnesses.

Q. 175. Was Mary Magdalene the sister of Lazarus and the same that anointed our Lord with ointment? E. B.

A. Mary of Magdala is not the same as Mary of Bethany. She is first named in Luke 8 as a woman who had been healed of a fearful disease, and appears to have had considerable wealth (ver. 3). Neither is there any ground for connecting her with the nameless sinner of Luke 7, who was an abandoned character. The name of "Magdalene" commonly applied to such, is utterly without warrant in Scripture.

Q. 176. Please explain why they washed their robes and made them white in the blood of the Lamb, Rev. 7:14? C. M. B.

A. This figurative expression merely means that they owe all their salvation in common with all other saints to the blood of the Lamb. As already stated in Q. 167, this company form the Gentile inhabitants of the millennial earth, and are doubtless the same as the "sheep" of Matt. 25

Q. 177. Please say what is meant by following Christ, and what is the difference between suffering for Christ's sake and for righteousness' sake? K. T.

A. Treading in His footsteps as recorded in the four Evangelists. Suffering for righteousness' sake is spoken of in Matt. 5:10 and 1 Peter 3:14, suffering for Christ's sake in Matt. 5:11 and 1 Peter 4:13. The former is connected with the light of God shining on the conscience, the latter with the love of Christ attracting the heart. Hence I suffer for righteousness when I act in daily life according to the divine standard of truth and rectitude; I suffer for Christ when I follow Him in a path or trial and rejection.

Q. 178. What is the true meaning of Matt. 18:18? Was this a special power given at that time? M. A. S.

A. It is the same power as given in John 20:23. When Jesus was down here he had special power to forgive sins on earth as Son of Man dispensationally (Luke 5:24). Before leaving the world He gives this power in John 20:23 to the company then gathered, with Himself in the midst (compare Matt. 18:20). In the company there were probably women (20:18) and certainly others in addition to the eleven apostles (Luke 25:33), besides the two just returned from Emmaus (Luke 24:35). So that this power was not here given to an individual, nor to a body of apostles, but to a company of disciples gathered round their Lord. A practical carrying out of this power may be seen as to retaining sin, or binding in 1 Cor. 5:4, 5. when the man's sin was retained on him as regards his position on the earth, by a body of disciples gathered according to Matt. 18:20, a procedure ratified by God, and as to remitting or loosing in 2 Cor. 2:6,7 where the sinner was restored and his sin remitted. This act has nothing to do with guilt before God, but is connected with the sphere of Christian communion on earth.

Q. 179. Is it likely that some of the descendants of Issachar (Gen. 46:13) who went with Jacob into Egypt to Joseph afterward lived in the land of Uz? If so, is the "Job" here the same person as in Job 1:1? E. B.

A. Job, the third son of Issachar, should be rather Jashab (1 Chron. 7:1) and has no connection with the patriarch, who is supposed to have lived in Idumea at a very early period. Some without any good ground have supposed he was the same with Jobab (1 Chron. 1:44), others place him before Abraham's time from the internal evidence of the book. None can however exactly fix the date of Job's existence, though the general evidence all shows that it must have been at a period of great antiquity.

Q. 180. As sin bearer did our Lord suffer physical pain on the cross? S. B.

A. The Lord was a true man, and not merely appeared to be such. Hence He suffered agonizing pain on Calvary. But all this though fully felt could not for a moment be compared to the unutterable anguish of bearing for our sakes the wrath of God. We cannot however go deeper and distinguish further between these sufferings. The whole cross, with all its suffering and shame was so intimately connected with the bearing of our sin that we dare not attempt to separate one part from another.

Q. 181. How may it be shown that the "abomination of desolation" did not refer to the Roman Standard? W. J. H.

A. There is no doubt but that Matt. 24 is one of those numerous prophecies that have an immediate and partial fulfillment and a distant and complete one, Such prophecies we find in Dan. 11 which though referring unmistakably to Antiochus, Epiphanes to ver. 32 will yet have another and deeper fulfillment in the person of Antichrist who is clearly spoken of in v. 36 also in Acts 2 when Joel's prophecy (to be fully accomplished in the millennium) had a partial fulfillment at Pentecost. So in Matt. 24 we find not only events which may refer to the siege and overthrow of Jerusalem (which almost exclusively occupies the corresponding prophecy in Luke 21:21-24,) but plain references to the last days. Not only is the coming of the Lord spoken of but the whole passage is descriptive of " the end of the world " (or rather "age,") ver. 3. We therefore consider that the "abomination of desolation " though possibly referring partially to the presence of the Roman Eagle in the holy place, will not find its entire fulfillment until the image of the beast is set up in the temple during the reign of Antichrist. See Dan. 8:13; 9:27; 12:11, and Rev. 13:14, 15.

Q. 182. (1) Does the " sword" in Luke 2:35 refer to the maternal sorrow of Mary for Jesus as her son? (2) How should Luke 11:24-26 be understood? W. J. H.

A. (1) Yes, and was surely fulfilled at Calvary. (2) Does it not refer to the history of the Jews? The unclean spirit of idolatry appears to have been cast out of them in a most remarkable manner by the Babylonish captivity, for we do not read of it after their return, nor do we find it even alluded to as a current sin by our Savior. Their house, however, though swept and garnished with Rabbinical traditions, was still " empty ", when their Messiah stood at the door and knocked, they did not open to Him, (John 1:11) and therefore the spirit of idolatry will return in the last days under Antichrist, (see the preceding query), and their last state be worse than their first.

Q. 183. (1) Does 1 Cor. 3:12-14 refer to all Christians, or only to the apostles? (2) In what sense have we " the mind of Christ" 2:16? S. B.

A. (1) It refers to all builders, not solely to the "master builders" who laid the foundation; surely " any man" is sufficiently emphatic testimony that it cannot be limited to the apostles. (2) In having the Holy Ghost as our teacher, and having a new nature or spiritual mind capable of being taught. See preceding verses.

Q. 184. (1) Does the cleansing in 1 John 1:7 refer to removing guilt, and is it conditional? (2) What is meant by the expression destroy" in Rom. 14 IS, 20? J. G.

A. (1) Blood generally refers to guilt before God, and atonement for it. Cleansing by the washing of water by the word (ver. 9, see also Eph. 5:26) refers rather to practical defilement. The cleansing here is eternal in its value, hence it is in the present tense as including past, present, and future, showing its intrinsic value. Every Christian is "in the light," hence the only condition here implied is that of being a child of God. (2) " Destroy" in ver. 15 means to destroy or cause to perish: in ver. 20, it is a different word, rightly translated destroy overthrow" (R. V.) A parallel passage is in 1 Cor. 8:11 and both mean that by willfully violating the conscience of another, I turn aside and (destroy as far as it is in my power) his integrity and faith.

Q. 185. Referring to Q. 70, we read in Matt. 27:7, that the priests bought the field, and in Acts 1:18 that Judas bought it. Will you explain the apparent discrepancy? C. H. P.

A. The discrepancy between the two accounts has led tradition from all time to assign two distinct places to the field of blood in Matt. 27:8, and Acts 1:18. We cannot see however any reason why taking the two passages together and accepting Matthew as the literal historical account, Judas could very well be said in an indirect manner in Acts 1:19 to have purchased the field. True he did not buy it himself, but he provided the wages of iniquity for the purpose, and hence in a sense may be said to have bought it. We think such an explanation preferable to supposing two Aceldamas. There is no doubt if we knew all the circumstances the apparent discrepancies would disappear.

Q. 186. Please say why Jericho was cursed, (Josh. 6) E. S. M.

A. Because it was the first city to resist the entry of the Israelites, and represented the power of Satan as opposed to the children of God.

Q. 187. Did Paul act according to Col. 2 in having Timothy circumcised, (Acts 16:3). E, S. M.

A. This act was more in accordance with 1 Cor. 9:20. On more than one occasion even Paul judaized to a considerable extent, as at Jerusalem (Acts 26:26) and probably at Cenchrea, (Acts 18. 18).

Q. 188. (1) What is meant by being a member of a church? (2) What is the usual time for partaking of the Lord's supper? (3) Would you kindly explain " Whosoever sins ye remit," &c. (John 20) E. S. M.

A. (1) An individual Christian was associated with his fellow-believers in the locality; but membership properly so called is only spoken of in the New Testament, in two senses, one "with Christ" and the other "with one another." Both these are really but one, being the membership of the one body of Christ. (2) The usual time spoken of in Scripture is the first day of the week. No express command however is given on the subject. (3) You will find this fully explained in Q. 178.

Q. 189. (I) Please explain Matt. 18:10, also (2) 1 John 5:21. Does this refer to literal idols? Is there any danger of our love for the friends God has given us becoming idolatry? R. M.

A. (1) Refer to B. S. vol. i. page 138, Q. 422. We shall be glad of further light on this verse. (2) It refers to anything and everything that comes before God in our hearts. He must be first, and, if anything else is, it is an idol. There is a constant danger of Christians becoming idolators in this sense. God does not forbid natural love, but puts it in its right place.

Q. 190. What is the meaning of Luke 16:9? G. D.

A. The latter part of this verse is better translated " ye may be received." 1 Tim. 6:17 etc., throws great light upon this scripture. The meaning of the verse is, "Lay out your riches in such a way as to bring, instead of present enjoyment, an eternal reward"; as 1 Tim. 6:19 says, " Laying up in store for themselves a good foundation against the time to come." " He that giveth to the poor, lendeth to the Lord," and not even a cup of cold water given in His name, shall ever lose its reward. " When ye fail" means when you die.

Q. 191. Please explain 1 Cor. 9:27. L. B.

A. Refer to B. S. Jan. 1882 p. 19. If you want more, write again.

Q. 192. Is it not Scriptural to use the expression " Lord's day" and not Sunday according to Rev. 1 to? and is there not in so doing an indirect testimony to the world and to Christians who know the day only as Sunday or the Sabbath? S. R. T.

A. We should decidedly say " yes." If you refer to B. S. for March p. 97, you will find some thoughts on this subject.

Q. 193. (1) Will you explain Ezek. 28:13-15, and (2) 2 Cor. 12:2-4. W. J. B.

A. (1) We understand it to be a full description of the pristine beauty of the one whom we know as Satan. The fall is described in ver. 17, hence pride is called in 1 Tim. 3:6, the " condemnation of the devil." (2) Paul here speaks of himself as being caught up to the third heaven. In scripture there are three heavens, one (Deut. 4:19) the firmament or air where birds fly and the clouds gather; another (Deut. 14:19) the whole of space where the sun, moon, and stars are; and thirdly (Psa. 2:4) the dwelling place of God " the heaven of heavens." Here he heard things too glorious to put into human language. He could not tell whether he was in or out of the body. It occurred about 14 years before, about which time Paul was stoned and left for dead at Lystra. If this were the occasion here referred to, we can quite understand how Paul would not know whether he was dead or alive.

Q. 193. (1) What is the meaning of " man did eat angels' food," Psa. 78:25? (2) How could gold be ground to powder, Ex. 32:20? W. J. 0.

A. (1) Bread that would be fit food for angels, did they require any; or as some read, bread provided by the ministry of angels. Considering the highly figurative character of the Psalms we think the former the more likely meaning. (2) By mixing it with about one ten-thousandth part of its weight of lead.

Q. 194. Were not the Samaritans in some sense akin to the Jews from John 4:12? And yet 2 Kings 17; Ezra 4:1-5 and the feeling with which the Jews regarded them seem to point to the contrary. W. J. H.

A. There was no doubt a great admixture. Besides the Scriptures you mention, it appears from profane history that the neighborhood of Sychar was peopled by Jews by Alexander the Great, and after this from B. C. 109 the Jews also lived in the city until Pompey the Roman general restored it to the original inhabitants of mixed origin. A comparison of 2 Kings 17:24 with 2 Kings 25:12 will show that none of the original Israelites were left in Samaria. The new comers were mainly Assyrians; but possibly by intermarriage with some of the renegade Jews left in the above settlements, by degrees they advanced a claim to Jewish origin, which however was never admitted by the Jews, nor owned by the Lord (Matt. 10:5,6).

Notes on Former Queries: Vol. 2, 100

Q. 100. 1 Tim. 5:9-16. The difficulty is, if widows over 60 only, should be taken into the number of those relieved by the assembly, and thus exclude all others under that age being relieved. Does not ver. 16 suppose relationship and means? J. H.

A. We think the whole passage is strictly literal. The widows who were under 60, were not to be kept by the church and natural relationships are meant in ver. 16.

With reference to Q. 121 a correspondent asks whether it is possible to distinguish between the blood, cross, and death of Christ, and we would say that while it is impossible to separate them, we think Scripture fully bears out the distinction drawn in the answer. With a view of showing this forcibly and distinctly, we add the principal passages in which the words respectively occur.

Blood.

Matt. 26:20.-This is my blood of the new testament. Mark 14:24; Luke 22:20; 1 Cor. 11:25.

John 6:54.-Whoso...drinketh my blood hath eternal life.

John 19:34.-Forthwith came there out blood and water.

Acts 20:28.-The church of God which he hath purchased with his own blood.

Rom. 3:25.-A propitiation through faith in his blood.

Rom. 5:9.-Being now justified by his blood.

1 Cor. 10:16.-The cup... the communion of the blood of Christ.

1 Cor. 11:27.-Guilty of the body and flood of the Lord.

Eph. 1:7.-Redemption through his blood. Col. 1:14; 1 Peter 1:19; Rev. 5:9.

Eph. 2:13.-Are made nigh by the blood of Christ.

Col. 1:20.-Having made peace through the blood of his cross.

Heb. 9:12.-By his own blood he entered in once into the holy place.

Heb. 9:14.-The blood of Christ... purge your conscience.

Heb. 10:19.-Boldness to enter into the holiest by the blood of Jesus.

Heb. 12:24.-The blood of sprinkling that speaketh better things than that of Abel.

Heb. 13:12.-That He might sanctify the people with His own blood.

1 Peter 1:2. -Elect unto ... sprinkling of the blood of Jesus Christ.

1 John 1:7.-The blood of Jesus Christ ... cleanseth us from all sin.

1 John 5:6.-Came by water and blood, even Jesus Christ.

Rev. 1:5.-Washed us from our sins in His own blood.

Rev. 7:14.-Washed their robes in the blood of the Lamb.

Cross.

1 Cor. 1:18.-The preaching of the cross is to them that perish foolishness.

Gal. 5:11.-Then is the offense of the cross ceased.

Gal. 6:14.-The cross... whereby the world is crucified unto me, and I unto the world.

Eph. 2:16.-That He might reconcile both (Jew and Gentile) unto God in one body by the cross.

Phil. 2:8.-Even the death of the cross.

Phil. 3:18.-Many walk... enemies of the cross of Christ.

Col. 2:14.-Handwriting of ordinances... nailed to His cross.

Heb. 12:2-Jesus... endured the cross, despising the shame.

2 Cor. 13:4-He was crucified through weakness.

Death.

Rom. 5:10.-We were reconciled to God by the death of His Son.

Rom. 6:3.-Were baptized into His death.

Rom. 6:4.-Buried with him by baptism unto death.

1 Cor. 11:26.-Ye do show the Lord's death.

Phil. 2:8.-He became obedient unto death.

Phil. 3:10-Being made conformable unto His death.

Heb. 2:9.-That He... should taste death for every man.

Heb. 2:14.-Through death he might destroy... the devil.

Rom. 5:8.-While we were yet sinners Christ died for us.

Rom. 6:8.-Now if we be dead with 'Christ. Col. 2:10. .

1 Cor. 15:3.—Christ died for our sins.

2 Cor. 5:15.—He died for all.

2 Cor. 4:10.-Bearing about in the body the dying of the Lord Jesus.

Notes on Former Queries: Vol. 2, 283, 224

Q. 283. (page 267). The " hold " mentioned here refers to the fortress or strong hold of Zion mentioned in verse 7. In 2 Sam. 23:14, it refers to the cave of Adullam, which David used as a strong hold, and in Judg. 9:46, " hold " means a deep place in the house. The following is an extract from Lever's Sermons, page 88.

" The Scots assault castles, towers, and such manner of holds," which shews it was commonly used at the period of the Authorized Version.

B. W.M.

Q. 224. The Greek word used in Matt. 11:12, and also Luke 16:16 has many meanings: to attack violently-to ravage-to resist-to push from you-to press against: as " hold the truth " in Rom. 1:18, means to resist it-to push it away. As a matter of fact all men did not, in your sense, press into the kingdom, but in my sense, they violently opposed it, and it culminated in the cry representative of the nation, "We have no king but Caesar." "Therefore the kingdom of God shall be taken from you " is the formal sentence of their king.

The kingdom of God is preached, and every man sets himself violently against it. Luke 16:16.

The kingdom of heaven is attacked violently, and the violent ravage it. Matt. 11:12.

J. L.

We shall be glad of further remarks on this passage, but we must add that we entirely dissent from our correspondent's interpretation of Rom. 1:18. (Ed).

Bible Queries: Vol. 2, 303-325

Q. 303. In Num. 12 we are told that both Aaron and Miriam spoke against Moses, but only Miriam is punished. Can you give the reason for this? E. B.

A. The anger of the Lord was against both of them, but Aaron's priestly office may have saved him from the outward sign of God's displeasure. It is also possible that Miriam may have been first in the transgression, being named first in ver. 1 but not in ver. 4, where the natural order is given.

Q. 304. (1) What is the meaning of " baptized for the dead," 1 Cor. 15:29? (2) How is a thing sanctified by the word of God, 1 Tim. 4:5? s. H.

A. (1) See B. S. January, 1882, p. 16, Q. 26. (2) It is set apart by the word of God which reveals that every creature of God is good, and by prayer which receives all with thanksgiving. (ver. 4).

Q. 305. Please explain Acts 15:29, in connection with 1 Cor. 8:9, 10. A. G. G.

A. Does not the epistle give the godly reason on which the apostolic injunction is based? It was not intended to bring the Gentiles into bondage, but in this matter at any rate there was a concession to the conscience of their Jewish brethren, and it is on this ground Paul so lovingly puts it in the Scripture referred to.

Q. 306. Referring to Q. 218, we read of our Lord being " weary," " hungry," and of His weeping. Would not these be called infirmities? S. B.

A. The bodily suffering and weakness that Christ felt, and to which you allude, were a part of the perfection of His sinless humanity. In a sense they may be called infirmities, but the modern use of the word rather implies disease, or some physical, or mental deficiency. Hence we would rather say, Our Savior had all the feelings proper to a perfect, sinless humanity.

Q. 307. Please explain Dan. 7:9-14. Who is the "Ancient of Days," and who is the one "like the Son of Man?" E. B.

A. Is not the former God the Father, and the latter Christ, as " Son of Man? "

Q. 308. What is the meaning of "purifying their hearts by faith " Acts 15:9? It does not appear to be the extirpation of sin. F. C. B.

A. It is in no way different from the other passages which speak of the cleansing, or washing, or renewing consequent on conversion. On believing I receive a new and holy nature, my heart is practically cleansed. It is not that my old evil nature is gone, but that it no longer reigns supreme in my being, that is in myself, as a source of will and action.

Q. 309. (1) When will Isaiah 19:19 be fulfilled? Can the " altar " be applied to the great Pyramid? (2) Did Jephthah act rightly with regard to his daughter, Judg. 11:30-40? E.

A. In the Millennium, when Egypt shall share in the blessing of the Jews. From the rising of the sun, even to the going down of the same. Jehovah's name will be great among the Gentiles; and in every place incense shall be offered unto it and a pure offering. No wonder there shall be an altar to Jehovah in the land of Egypt and a pillar at the border thereof-a sign and a witness unto God in that land. We do not know where this altar will be. (2) Jephthah acted wrongly in making his foolish and rash vow. According to Num. 30:2, the vow once made could not be broken. The difficulty that has always been felt with regard to this passage arises no doubt from the way in which Jephthah is spoken of in Heb. 11:32.

Q. 310. Explain Gen. 49:17.

A. This Chapter contains both literal blessings, &c., and a prophetic glance at the whole history of the children of Israel. Dan typically represents the power and treachery of Satan, while the remnant looking out for Christ cry as in verse 18. The typical character of the Chapter may be shown thus:Apostate Israel of old—Reuben, unstable—Simeon and Levi—rebels and murderers.

Christ at His coming and now-Judah.

The despised nation now Zebulun-Israel a merchant, and Issachar-subject to Gentile rule.

Nation under Antichrist?—Dan—see Lev. 24:11 and Judg. 18.

The Remnant saved—Gad—victory at last, and Asher-blessed. Naphtali-freedom and worship.

Christ at His second coming-Joseph.

Christ in His millennial reign-Benjamin-son of my right hand, Psa. 110:1.

Q. 311. Who are the "sons of God" in Gen. 6:2 and in Job 38:7? M. L.

A. In Job they are clearly the angelic host. Probably also in the former passage. See B. S., April, 1882, p. 122, Q. 153: also the note to the same query on p. 201.

Q. 312. How do you reconcile John 1:34, and Matt. 11:3. (This was put ver. 13 in Q. 239). The generally accepted, but I think entirely mistaken view, is that John's faith was failing, was it not on account of the Character of Christ so utterly unlike what he had expected? " There is one coming," saith he "who will burn you up as chaff with unquenchable fire." But as months pass on and John himself is cast into prison, and hears only of deeds of mercy, and healing, is it to be wondered at that he feels confused, not as to Jesus being the Christ, but as to why He was so different from all former prophets? J. L.

A. Your remarks only tend to explain the cause of the wave of doubt that passed over John's mind, not to deny it. No doubt neither John nor even the Apostles could understand the meekness and lowliness of Christ when both had expected a king to reign over them in power. Still less doubtless could John see why One who was all powerful would permit His faithful follower to languish in prison and not lift a finger to release him. The plain meaning, however, of the Baptist's words leaves no doubt that for the moment his faith in the Messiah was clouded.

Q. 313. (1) Is the redemption in 1 Cor. 1:30, the redemption of the body, being mentioned last? (2) What is the fullness of God (Eph. 3:19) with which the believer may be filled? H. C.

A. (1) Why not redemption of both body and soul? (2) All that God is. It is not "filled with," otherwise we could bold it, that is, the finite could hold the infinite! But "filled unto" or "into," just as an empty vessel without a bottom might float about in the ocean and be filled into all its fullness, any amount of water passing through it as long as it remained in the ocean, but incapable of holding a drop if taken out. Such is the believer.

Q. 314. Why is it that in Acts believers are always said to be baptized in the name of the Lord Jesus, instead of in the name of the Trinity according to Matt. 28:19? E. M. B.

A. The words used were doubtless those of Matthew, for this was the only commission given. Still, in the historical record, it is said to be in the name of Jesus Christ, of the Lord, and of the Lord Jesus, all meaning that it was in confession of His name and belief in Him they were baptized, thus showing it was Christian, as opposed to Jewish baptism.

Q. 315. Please explain Acts 22:16. Was Paul baptized unto John's or Christian baptism? If the latter, why is it added, " and wash away thy sins?" E. M. B.

A. Baptism is but the figure. It is not the washing away of the filth of the flesh by the water that saves me, but the answer of a good conscience towards God (see 1 Peter 3:21). Besides, it is here added " calling upon the name of the Lord " (Rom. 10:13). It is through identification with Christ in death that my old self is gone and my sins washed away. Baptism is but the figure of this.

Q. 316. Kindly explain 1 Tim. 4:8 and Mark 10:30. In what sense have we the promise of the life that now is? E. M. B.

A. Were things in their normal condition we should know the benefits of being introduced into the Christian family in a way we little know now. Hundreds of houses would be opened to us, and we should feel we had gained ten friends for every one lost. As it is, some of us have experienced even in the present ruin, in no small measure, the truth of this verse, in the wide circle of Christian love and sympathy practically shown. See also Matt. 6:33.

Q. 317. How can a believer be denied by Christ before His Father? E. M. B.

A. We do not know that we have any ground for assuming that those spoken of in Matt. 10:33 were believers.

Q. 318. Will christians who do not suffer with Christ and for His sake, reign with Him? 2 Tim. 2:12. E. M. B.

A. We doubt not that our position in the glory will depend on our faithfulness here. In a sense, however, we believe that all who have a part in the first resurrection will reign with Christ, according to Rev. 20:6.

Q. 319. Please explain Rom. 14:5,6, and say if the passage warrants the observance of days. E. M. B.

A. It warranted a tender regard on the part of Gentile converts towards the consciences of their Jewish brethren who had been taught by God to observe days and months, &c. It affords no excuse for Gentiles, who have never been so taught by God.

Q. 320. (1) What tidings out of the East and out of the North will trouble Antichrist, Dan. 11:44? (2) Is there any Scripture which states that he will profess to the Jews that he is Christ? (3) Is there any evidence that he will be at Armageddon in person? J. T.

A. It is important to observe that tidings out of the East and out of North (which we can only conjecture) trouble not Antichrist, but the last king of the North, who is in question from the middle of ver. 40 to the end of Chapter 11 " The king" who is attacked by the king of the South (Egypt) and by the king of the North (Syria) is Antichrist, whose end is not given here but in many other Scriptures. The closing verses follow up his history with the doings and the end of the Assyrian or king of the north, who is really the enemy of the Antichrist, and is to stand up against the Prince of princes, but to be broken without hand. (2) It is "the king" who reigns in the land of Palestine, as if he were the Christ; but he is really the Antichrist. See verse 36-39, and compare John 5:43, 2 Thess. 2:3-10, Rev. 13:11-13. (3) The Antichrist is to be destroyed along with the Emperor of the West, the revived Roman beast, by the Epiphany of the Lord Jesus from heaven, and consigned to the lake of fire alive, (Rev. 19.20), as, it would seem, the king of the North also and later. Compare Isa. 30:33, reading "for the king also."

Q. 321. Who are meant by "the heathen upon whom thy name is called," Amos 9:12? J. T.

A. The Gentiles who are to be brought to know and confess the name of Jehovah in the future days of Messiah's kingdom. James cites this scripture for the principle, which overturned the Judaizing desire that Gentiles should not be now owned, though believing in the name of the Lord, unless they were circumcised, i.e., became practically Jews. The apostle applied it to God's present work of grace in calling Gentiles as such will be true in another and far larger way when the Lord reigns over the earth and fulfills the prophets in all their extent.

Q. 322. In 1 John 3:6,9 we read that those who are born of God and abide in Him do not commit sin; does not this seem to contradict other passages of Scripture, and also our own experience, and to favor what is called the doctrine of perfectionism? H. H.

A. The flesh is not " born of God," but the believer is, having received a new nature. In this Chapter the Christian is regarded solely as living and acting in the power of this new nature. Provision is made elsewhere for failure, but not here. The doctrine of perfectionism, that is, the absence of the flesh, " sin," is however carefully guarded against even in this epistle (Chapter 1:8). Refer to B. S., May 1882, p. 159, Q. 170.

Q. 323. Do you consider that the various passages which speak of Christ's second coming lead to the belief of his temporal and personal, or spiritual reign on the earth? T. H.

A. His temporal reign for 1000 years over this earth; not however, reigning (as is indicated in Ezekiel) personally over Jerusalem (a prince of the house of Judah will here be His vicegerent), but personally as regards the earth at large, and we shall reign with Him.

Q. 324. (1) What is the meaning of "anointing him with oil in the name of the Lord," James 5:14? (2) Who are we to understand Melchizedec to be in Heb. 7? H. C.

A. (1) Oil is actually and typically used for healing in Scripture (see Luke 10 &c.). We cannot say more. (2) A literal man, only without father and mother, &c. in a priestly sense, i.e., his priesthood was of a different order from Aaron's which entirely depended on descent and genealogy and lasted for a definite period. All that is said about him in Heb. 7 is as a priest.

Q. 325. Please explain the parable in Luke 19 who is meant by the wicked servant, and what by the pounds and the bank? H. C.

A. It shows forth man's responsibility until the Lord's return, just as Matt. 25 (the talents) shows forth God's sovereignty. The former says "You have all got something; whatever it is, use it to the best advantage for God's glory, and you will be rewarded accordingly." Matt. says "Although one may have far more brilliant gifts than another, yet all who are equally faithful shall alike enter the joy of their Lord." The wicked servant is a professor only. The pounds are the gifts God gives us.

Bible Queries: Vol. 2, 33 - 61

Notice. All queries on Biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent's initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the, Editor of the Young Believer (at the same address) and will be answered. in the pages of that magazine under the head of "Practical Queries."

Q. 33. In a Bible Almanac for 1881, I see that "the Rose of Sharon" is the Church, in Q. 376 it is said to be Christ, which is right? E. B.

A. As rendered in our English version the " rose of Sharon " and the " lily of the valley " appear doubtless to refer to the same person. But we believe the construction favors the thought expressed before that the "rose" refers to Christ, and the "lily," connected with the next verse, to His Bride. We have received a further communication on this verse which we hope to insert next month.

Q. 34. Please explain " Work out your own salvation, &c." Phil. 2:12. E. B.

A. This passage speaks of salvation as future, as also Rom. 13:11.; 1 Thess. 5:8,9; 2 Thess. 2:13; 2 Tim. 2:10; Heb. 9:28; and both the epistles of Peter (excepting 1 Peter 1:9, where soul salvation is a present reality), God works in me, what I work out with fear (godly fear) and trembling, and the one that most fears to grieve God is the one who most fully knows His unchanging love. It were well if this godly fear and trembling were more felt amongst us; not the fear of being lost, which cannot exist in the heart that rests in God's word, but the fear of sinning against such infinite grace and perfect love.

Q. 35. Please explain " Oh, that thou wouldest rend the heavens, and come down!" Isa. 64:1. Does it refer to the Lord's coming? E. B.

A. This seems a still more earnest expression than 43:15, and is a call to God to manifest Himself in all His power on behalf of His people, to be fulfilled doubtless when Messiah stands once again on Mount Olivet. Observe verse 4, which is often quoted instead of 1 Cor. 2:9,10, the former sheaving that to the Jews the glorious blessings of the future were not revealed, the latter stating that to the Christian by the Spirit they are.

Q. 36. Please explain briefly (1) Rev. 12 also (2) Zech. 5:7-11. J. R. R.

A. (1) In Rev. 12 we get symbolically the Jewish people-Christ born of the seed of David- the power of Satan (Herod, &c.) arrayed against Him, and deliverance effected by God in taking up the man-child to His throne. The Jewish remnant (ver. 6) flee into the wilderness, the cause of their flight being accounted for (ver. 7-13) by the casting down of Satan to the earth, and are persecuted for 3 1/2 years, being the half of Daniel's last week. (2) By some this is thought to mean that the spirit of idolatry that originally came from Shinar is here seen to be shut up and rapidly transported by Divine power out of Judaea back to its native place in Babylon, no more to corrupt Israel.

Q. 37. In Ex. 7, it says Moses was fourscore, and Aaron fourscore and three. But we find Aaron died at Mount Hor at the age of 123 (Num. 33:39), was this the same year that Moses died, for he died at the age of 120? A. D. J.

A. Aaron did not die till the forty years wandering were almost over, and we see no reason to doubt that within the same twelve months Moses died also.

Q. 38. Please explain Gal. 6:2, in connection with ver. 5, which seems to contradict it. A. D. J.

A. Verse 2 teaches unselfishness and care for others, according to the word and example of Christ, whereas verse 5 shows that each one must bear the weight of his own personal responsibility to God for all his work and actions (of course as a Christian). The word burden is not the same in the two verses. The former meaning what is heavy and presses down, the other simply a freight or a full load.

Q. 39. Is Moses or Aaron meant in Num. 16:48? Does this refer to Christ at the present time? Z.

A. Aaron as priest was the only one who by intercession could stand between the living and the dead, and the incense, fragrant in type with Christ, stayed God's righteous judgments on His rebellious people. The very priesthood that Korah had despised was the only means of saving the people. So now it is only by the exercise of Christ's priesthood that a people full of sins and failures are brought through the wilderness. Observe no fresh sacrifice is offered, no blood shed. The action is purely priestly intercession, though based doubtless on the blood ever sprinkled within the veil.

Q. 40. Does the word " bring" in 1 Thess. 4:14, refer to the resurrection of sleeping saints when the Lord comes, or to His bringing them with Him when He appears to the world? In Heb. 13:20 the word brought is applied to the Lord's resurrection as being accomplished by God. W. H. M.

A. Verse 14 is general, and merely states the fact generally that all the dead (whom the Thessalonians appeared to have given up all hope of ever seeing again) would be brought with Christ at His public appearing from heaven. From verse 15 we get the special word of the Lord to tell us that this is brought about by their being previously caught up to heaven when the Lord descends into the air to meet them. " Brought, " in Heb. 13:20 is a different word, and is "brought back again" from the dead, not from heaven.

Q. 41. Please explain (1) Luke 13:20, 21, and (2) 2 Chron. 21:12. E. S. M.

A. (1) We must bear in mind that "leaven" is everywhere a type of a hidden evil principle. Therefore just as three measures of meal (originally pure flour) get everywhere pervaded by the working of a small quantity of leaven, so that which was originally set up in purity has become pervaded everywhere with mere empty profession, and contains every sort of corruption. That which bears the name of Christ, " Christendom," is now everywhere pervaded with evil. (2) Please say what is your difficulty here.

Q. 42. Does 2 Peter 1:9 refer to true believers? Z.

A. Those is verse 9 may be true believers, for "these things" that they lack do not include faith, but seven graces which were to be added to faith; and it is faith that saves, not these graces though they are the blessed fruits of the new life. A Christian who lacks these though saved, has no insight into Divine things, has not grown in grace or the knowledge of the Lord, and moreover is in great danger of slipping into the world and forgetting the practical purity and separation that become the Christian path.

Q. 43. What is the true force of 1 Tim. 4:8? Does it mean " for a short time,, (See Y. B. vol i. p. 38) or for small things? Z.

A. Our English version reads in the Margin "for a little time," the R. V. simply "for a little." (which indeed is all the Greek warrants.) The passage may either be taken as contrasting " a little time" with the " life that now is and that which is to come" or as you suggest "small things" with all things" The great point is to see that it is said to profit for a little, not to be of little profit.

Q. 44. Does " for us all " Rom. 8:32, mean all men or only believers? Z.

A. The passage all through is addressed to those who "are in Christ Jesus," and does not therefore raise the question as to the scope of Christ's death. That is answered elsewhere.

Q. 45. Why is blood named first in John 19:34, and water first in 1 John 5:6-8? Does water here refer to cleansing by the Word? Z.

A. In the Gospel "the blood" is mentioned first by the Apostle, because it is God's side of the atonement, and answers His claims on man as a sinner. In the Epistle, water is uniformly named first because it is a question of our walk as Christians, and water is the symbol of the cleansing action of the Word by which and the Spirit, we are born again (John 3).

Q. 46. What is meant by a covenant of salt, or a perpetual covenant, Num. 18:19? Z.

A. A covenant of salt throughout the East is synonymous with an inviolable pledge. It is also symbolical of fidelity and friendship. Hence during the Indian mutiny there were great complaints by the natives against the men who had eaten our salt and then turned against us.

Q. 47. How is the expression "the body of Christ," Col. 2:17, to be understood? Z.

A. This substance or body of all the shadows of Jewish ritual is Christ Himself. Why then turn round and forsake the substance for the shadow, as all do who leave a living Redeemer to find satisfaction in rites and ceremonies?

Q. 48. What is the typical meaning of cedar wood? Z.

A. Cedar wood means the highest and greatest thing in nature, and the hyssop the lowest and most despised.

Q. 49. What does "singing with grace" mean in Col. 3:15? Z.

A. Not merely with melody of voice which man can hear and appreciate, but with the grace of Christ in the heart which God alone can see and love. No singing is beautiful to God that lacks this; while the feeblest song, though with a broken voice, that is the fruit of His love and grace in the heart, is sweet to His ear.

Q. 50. What " enmity" is spoken of in Eph. 2:16? Z.

A. The "enmity" is the hatred of Jew to Gentile, which was greater in bitterness and intensity than is generally thought This enmity was the result of holding in a carnal way the law of commandments contained in those ordinances that formed the barrier between them. Exalted by spiritual pride, that fatal vice, they looked down with supreme contempt on those Gentiles who were " without the law."

Q. 51. I should be very glad to have more light about 1 Peter 3:4, " the hidden man of the heart," and the " incorruptible ornament "? Z.

A. The "hidden man" is here in direct contrast to the " outward man" (or woman). The beauty of the Christian was not to consist in gold, silver, or costly array, which moth can corrupt and thief steal, but in the incorruptible ornament and priceless jewel of a meek and quiet spirit, springing from the new nature which God has implanted Q. 52. How is the seeming evasion in 1 Sam. 16:1, 5, to be understood? (2) When were Israelites first called Jews? W. J. H.

A. Samuel was told to go and sacrifice at Bethlehem, and God would then show him further what to do. On account of Samuel's want of faith God allowed him to do this without disclosing his ultimate design. It is often the mark of a fool, rather than of a truthful man to utter all one's mind. The sacrifice was a natural mission for Samuel in the absence of the regular priesthood. (2) In 2 Kings 16:6, the next place is in Chapter 18:26.

Q. 53. What became of the bodies of the saints who rose, Matt. 27:52, 53? H. W.

A. We are not told. Probably they lived on earth. We shall be glad to hear more about them. See also Q. 271. vol. 1, p. 40.

Q. 54. What does Matt. 16:28 mean? H. W.

A. It was fulfilled in eight days when three of those standing there saw in striking figure the Son of Man in His glory in the immediate presence of God the Father whose voice came out of the bright cloud; the heavenly saints being represented by Moses and Elijah, the earthly by the three disciples.

Q. 55. Under what circumstance was 1 Cor. written? F. E. L. P.

A. The epistle was written towards the close of Paul's three years' visit to Ephesus, (Acts 19:10-20:31.) See 1 Cor. 16:8. The apostle had intended to visit the Corinthians on his way into Macedonia and them on returning to pay them a second visit. The dreadful state of the church prevented this and occasioned a letter instead. The subject of this letter is based, 1St, on information received from some of Chloe's household (1, 2.) of grave divisions; 2nd, on information he had received of a dreadful case of immorality, and also of great irregularities at the Lord's supper and elsewhere; and 3rd, this letter was also in answer to many special inquiries addressed to Paul from Corinth as to Christian practice, &c. There was a great deal of philosophy at Corinth (though Athens was its seat); but it was mainly the eastern center of polished immorality and worldly luxury of every description.

Q. 55. Did John the Baptist wholly, or only partly fulfill Mal. 3, 4, or is part of this yet future?

A. Matt. 11:14, says, " If ye will receive it, this is Elias, which was for to come," referring to Mal. 4:5,6: as a matter of fact they did not receive it, and hence put off (humanly speaking) the fulfillment of Mal. for 2000 years. Jerusalem did not know the time of her visitation and her house is still left desolate, and Malachi will yet be fulfilled. (Compare Rev. 11:3, 6, &c.) The coming of the Baptist therefore was only a partial fulfillment of this prophecy.

Q. 57. How can we read these verses together, John 6:37-44, and Chapter 5:40?

A. Refer to Q. 15. As has been well said, " It is impossible to reflect closely and not to see that to our human reason moral incapacity seems to disprove moral responsibility. At this issue our reasoning must arrive, and human reason has nothing to reply. When Paul himself had brought the argument to this point he did not argue, but only said, " Nay, but O man! who art thou that repliest against God?" Much time would be saved if we at once accepted the fact that sovereignty and responsibility each pressed home, seem to our finite reasons, darkened by the fall, mutually to exclude each other. It would be well if we did net defer to do that which is required of us, namely, to believe the Scriptures, till we can do what is not required of us, namely, to reconcile sovereignty and responsibility. But against this our pride of intellect revolts, and so makes void half of Scripture. Because we find John 6:37 written, we deprive of all its meaning the tender remonstrance of John 5:40. Yet why should man argue when God has spoken. He has declared both these things; and though difficult in the abstract, they have never presented any practical difficulty to an honest seeker. Every conscience testifies of their truth; every man born again of the Spirit knows he did not, and could not have done it for himself; and every man that continues in sin knows he does it willfully, and of his own ungodly preference: and both these truths will be testified to in heaven and hell to all eternity." Chapter 6:44 has special reference to the human form Jesus took, which was so lowly that none untaught of the Spirit could recognize in Him the Son of God.

Q. 58. How do we reconcile Rom. 8:3. "Whom he did predestinate, them He also called" and Matt. 22:14. " There are many called, but few chosen"?

A. All predestinated are called, and the call is effectual, but the Gospel call is not limited to such, on the contrary it is world-wide on the basis of " Whosoever will" and hence all are responsible for rejecting it. Only those accept the call whose hearts are wrought upon by the Spirit; that is the " chosen" or "predestinated." The question essentially is the same as Q. 57. The "call" in Matthew is in its widest sense; in Romans it only speaks of those in whom the call is effectual.

Q. 59. What is meant by " delivered unto Satan"? 1 Tim. 1:20. F. E.

A. We believe that it refers to an especial apostolic power. We see a similar action by God in Job's case and by Paul in 1 Cor. 5 and we think it goes entirely beyond mere church discipline.

Q. 60. (1) What prophecies are alluded to in 1 Tim. 1:18. (2) Did the apostle (ver. 13) obtain mercy because he sinned ignorantly, or is ver. 16 the cause? F. E.

A. We believe it refers to prophecies by some unknown N. T. prophets which had indicated Timothy's future position in the church of God. Hence the apostle's commission was not merely in virtue of his own authority, but according to the prophecies of others. (2) Both were true reasons why Paul obtained mercy, the grace of God was extended to the chief of sinners on account of his ignorance, but not only so, but also that the purpose of God might be fulfilled in showing forth in him, as the chief, (H. V.) all His longsuffering.

Q. 61. Why are children not visited by the sins of their fathers in Deut. 24:18 as in Ex. 20:5? A. N.

A. Deuteronomy refers to being put to death by the word of man, where it would be manifestly unjust to put one to death for the sins of another, however God might see fit in His providence to punish whole generations who tread in their fathers' steps. The two passages are in no way parallel, Deut. referring to man's conduct towards his fellow man, and Exodus to God's dealings with his creatures according to His infinite wisdom and perfect justice.

Notes on Former Questions: Vol. 1, 430

Q. 430. Vol. i. p. 146. The following extract from the Commentary of Delitzsch may throw some light on Isa. 32:19,20. The verses should be translated as follows:-" And it hails as the forest falls, and the city is greatly abased. Blessed are ye who sow by all waters, and let the foot of the ox and ass go free." In verse 19 the two last judgments are referred to, that of the Assyrian who is called the forest (see Isa. 10:34), and that of Jerusalem. Those who survive the time of these judgments are possessors of a land cleared of all enemies. They are free to sow wherever they will, and on account of the fertility of the soil are not obliged to keep away their cattle and asses from the cornfields, as is usually done, but allow them to stray in perfect liberty. For a parallel passage see Isa. 30:23, 24. A. B.

Notes on Former Queries: Vol. 1, 376

Q. 376. Vol. i. and Q. 33. The best commentators consider Song of Solomon ii. 1, to be the utterance of the Bride, not of the Bridegroom. The words " Rose of Sharon " have been more correctly translated "wild rose," "rose of the field or plain." Tyndale's Bible, A.D., 1637, gives the words as " the floure of the felde; " and the Septuagint has " I am a flower of the plain." This interpretation seems to be borne out by the next verse which is evidently the utterance of the Bridegroom, taking up the Bride's own words with reference to the " lily and the rose," and the " lily " of verse 1 clearly refers to one and the same person. It has been suggested that the Bride speaks of herself as " of the plain," with regard to the future extent of the church, and " of the valley," bearing in mind her lowly origin. It. A. W.

Bible Queries: Vol. 2, 222-271

Q. 222. What is meant by the "day of visitation" 1 Peter 2:12? M. N.

A. The day of judgment, when an account shall be given of every idle word spoken against God's children now (Matt. 12:36).

Q. 223. How does Gen. 10:5, agree with Gen. 11:1-6? s. B.

A. Chapter 10 is a sketch of the whole history of the population of the earth by seventy nations (Japheth 11, Ham 30, S hem 26) the number having reference to those of Israel (46:27), compare Deut. 32 S. Chapter 11 takes up the thread of the historical narrative broken off at the end of Chapter 9. Hence most of Chapter 10 is subsequent to chap. 11.

Q. 224. How does the kingdom of heaven suffer violence? Who are the violent? What does the verse mean? s. B.

A. The violent are those who are strong enough in faith to enter the kingdom in spite of all obstacles. To become a citizen of the kingdom of heaven which was spiritual, required an energy and determination to which citizens of the Jewish monarchy were quite unaccustomed. The word " suffereth violence" is rendered " presseth" in Luke 16:16.

Q. 225. (1) What is the meaning of 1 Cor. 9:22? (2) If Paul was sure of attaining unto the first resurrection, why did he say " if by any means I might attain? E. M. B.

A. (1) Paul adapted himself to the religious capacity and modes of thought of those whom he labored for, not those he labored with. We can fully understand from other Scriptures that this did not involve giving up one iota of the truth of God, but was a giving of it out, in such a way and measure as they were able to receive. (2) Because the thought he wished to convey was that the prospect before him was of such a glorious nature, and so ardently desired, that he would go through anything (fire and water, as we say) to get there. The word "if" often means "so that" or sometimes " since' as in Col. 3:1.

Q. 226. Does Christ reign over the world now?

A. No. He will shortly (Rev. 22:20) return into the air (1 Thess. 4) to take all His saints, living and dead to heaven. The earthly judgments foretold in the book of Revelation will then take place and not until their close will the angel announce (Rev. 11:15) " The kingdom of the world is become the kingdom of our Lord, and of His Christ." Shortly after, He will descend from heaven as a King (Rev. 19:12) and after judging all evil will reign 1000 years. Christ is thus the " little stone" of Nebuchadnezzar's dream, who will then fall on the restored 10 kingdoms (ten toes) of the Roman empire (legs of iron) and grind them to powder (Dan. 2)

Q. 227. (1) Will there still be a people on the earth after the millennium? (2) Where will Abraham be? (3) Is the promise of God " For all the land which thou seest, to thee will I give it, and to thy seed forever" to be taken literally. s. B.

A. (1) After the millennium and the last rebellion of man against God at its close (Rev. 20:7-10.) the present heaven and earth will pass away altogether, and in the new, the dwelling of God will be with men on the earth (21:3), in a more intimate and nearer way than even in the millennium. (2) Abraham will be with the company of heavenly saints in that city for which he looked (Heb. 11:10). (3) Yes; why not?

Q. 228. (1) Were Luke 10:18 and John 12:31 fulfilled at the time our Lord spoke, or are they yet future? (2) Does Satan accuse the brethren before God now? E. M. B.

A. (1) Luke 10:18 is future, anticipated by the Lord when He saw the powers of " the world to come" (the coming kingdom) used by His disciples. John 12:31 refers to the double aspect of the death of Christ as filling up the measure of iniquity of the world, and as destroying and breaking the power of the enemy of those in it, according to Heb. 2:14, 15. (2) Rev. 12:10, which we believe is still future, clearly says so. Job; 1 Kings 22 and perhaps Zech. 3 give illustrations of his position and actions in the heavenlies, where even now our warfare with Satan is. (Eph. 6).

Q. 229. Was the baptism of the Spirit accomplished once for all at Pentecost, or are individuals baptized into one body on believing? E. M. B.

A. All believers then on earth were baptized into one body at Pentecost, but many to whom Paul wrote, as also himself, were not in this company, and yet they are said to be baptized into one body, 1 Cor. 12:13. We understand the expression to be equivalent to sealing, Eph. 1:13, which is a different aspect of the same event viz. the Holy Ghost taking up His abode in our bodies (1 Cor. 6:19). The moment therefore that we are indwelt by the one Spirit that dwells in the one Body we are then said to be baptized into that body.

Q. 230. (1) Who are the "little flock" of Luke 12:32, and what kingdom will the Father give? (2) When will all men be drawn to the Lord? T. B.

A. Primarily the Jewish remnant. The kingdom is the coming one in the millennium. This kingdom is spoken of in seven ways " kingdom of God" Matt. 12:28; " of heaven" Matt. 3:2; " of His dear Son," Col. 1:13; "of the Father," Matt. 13:43; of the Son of Man," Matt. 16:28; "everlasting," Dan. 7:27; "heavenly," 2 Tim. 4:18. (2) The passage in John 12:32 means that although in His life Jesus only came unto the lost sheep of the house of Israel, in His death His attracting power should be world wide, no longer confined to any one nation. No doubt there is reference to ver. 20. Not however until the millennium will all on earth bow the knee to the crucified Redeemer.

Q. 231. (a) What is taught by the statement in Num. 13:22 That Hebron was built seven years before Zoan in-Egypt? (2) Why is it said that the children of Israel passed over Jordan, not through it in Josh. 3 and iv.? T. B.

A. Zoan was probably one of the head quarters of the warlike race that overran Egypt (n.c. 2080). Hebron was a still more ancient city belonging to the Anakim (originally the city of Arba, after Arba father of Anak Josh. 21:11;15. 13, 14) who were the same or a kindred race. The passage appears merely to shew the extreme antiquity of Hebron. (2) "Pass over" is rendered by two Hebrew words, the one meaning literally to pass over, (See Ex. 12:13,23,27), the other to pass across or through (See Gen. 15:17;32. 10; Ex. 12:12,23; Deut. 2:14, etc.) It is the latter word that is used in Joshua.

Q. 232. What is the heavenly kingdom spoken of in 2 Tim. 4:18? s. B.

A. The heavenly side of the coming kingdom. There will be an earthly side consisting of those ruled over, and a heavenly consisting of their rulers. " Kings and priests" who will reign with Christ a thousand years (Rev. 20:4). The New Jerusalem will be the seat of heavenly authority.

Q. 233. Does not Judah's crouching (Gen. 49:9) and Israel's (Num. 24:9) refer to the dwelling in Egypt when Pharaoh recognizing their power wished to keep them down?

A. We would rather suggest that Judah as a crouching lion is a picture of his future strength and yet quiet character, able to overcome, and yet not cruel in his strength. The passage in Numbers is somewhat similar, apparently meaning that it would be in vain to attempt to move or dislodge the tribes of Israel. We do not think either passage refers to Egypt.

Q. 234 (1) What is meant by the " seven spirits which are before the throne?" (2) Why did John " turn" to see the voice that spoke to him? Rev. 1:12. c.

A. (1) The Holy Ghost; no longer regarded as one (Eph. 4) in connection as now with the one body composed of Jew and Gentile, but in His sevenfold perfection as seen also in Isa. 11 "the Spirit of the Lord, of wisdom, of understanding, of counsel, of might, of knowledge, of the fear of the Lord." (2) We can give no answer beyond the fact that the voice was behind him.

Q. 235. (1) Were not the sufferings of our Lord on Cal. vary for sin far deeper than those in Gethsemane (Luke 22:44.)? (2) Does not Christ value the remembrance of Himself in our hearts at the Lord's supper? c.

A. (1) As already stated in a previous answer we do not like to analyze these sufferings too far, we may, however, say with reverence that to be forsaken by God was surely the greatest of all sufferings, and this was at Calvary, not in Gethsemane. (2) Surely He does. It is not merely the outward act, but the inward occupation of heart with Himself that He values.

Q. 236. (1) Please explain 1 Cor. 10:1-10. (2) What reference, if any, has it to the two sacraments? (3) How are they ensamples to us?

A. These events that happened to Israel were ensamples to us, that no amount of privilege (in their case, the Red Sea, the Rock, and the Manna -in ours baptism, and the Lord's supper) is sufficient. There must be practical godliness shown as a proof of vital godliness within, otherwise there is the judgment of God. We are also not to yield to temptation. The principles are thus laid down; not to trust in privileges, and to resist the devil in times of trial.

Q. 237. Who is Reuel, Ex. 2:18, and who is Jethro? Are they both the same person? (Ex. 18:1.) F. E. L. P.

A. Reuel is only one of the names of Jethro, Moses' father-in-law. He is also called Hobab. Some think from Num. 10:29, that Ex. 2:18 must really mean that Reuel was the grandfather, not the father of Zipporah. Jethro was a priest, or prince of Midian.

Q. 238. Why is Dan left out in Rev. 7? S. V. P.

A. See B. S., March 1882, p. 91, Q. 118.

Q. 239. How do you reconcile John 1:34 with Matt. 11? J. L.

A. " Until John" evidently includes him, because of Matt. 11:9.

Q. 240. What is your opinion of the value of the marginal readings in the R. V., say in Rom. 9:5 and Acts 8:38? J. G.

A. The marginal readings are frequently of as great or greater value than the text, the former being that adopted by some of the highest individual authorities, the latter requiring (when differing from the A.V.) a majority of two-thirds of the Revisers. In both the cases you refer to, however, we believe that the text is the more correct, especially in omitting verse 37 in Acts 8.

Q. 241. Please explain " make to yourselves friends of the mammon of unrighteousness," Luke 16:9. M. H.

A. R. V. reads, "Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles." The meaning clearly is, that as the unjust steward used his master's goods not for his present but future advantage, so should believers lay out that which is not their own, i.e. worldly riches, not for their present advantage but their eternal reward, so that when they die they may have an abundant entrance into the kingdom, sending as it were, their wealth on before instead of leaving it behind. For further explanation refer to B. S.; May 1882, p. 164, Q. 190.

Q. 242. Is it a scriptural thought that Christ did all His miracles simply as a dependent man? Did He not perform them by virtue of being the God-man? If the latter be correct, why did He say in John 11:41, " Father, I thank thee that thou hast heard me"? H. N.

A. The power was of God, but no miracle was wrought save in per-feet obedience to His Father's will. The object of the miracles was to shew that Christ was the Son of God, hence they are recorded for this end (John 20:30,31). He wrought them by the power of God, (Luke 11:20) but He also had power in Himself by virtue of being not only man but God (John 5:21; 10:18). As man He said John 11:41. Christ therefore did not do miracles merely as a dependent man, for He had Divine power, neither did He do them merely as Almighty God, for He was a dependent man, but He did them in His inseparable and mysterious character of the God-man, Christ Jesus.

Q. 243. Is there any significance in the order observed in Heb. 12:22-24? H.

A. We think there is. There are eight things in all, each being separated by the word "and." 1, the mount, 2, the city, 3, the innumerable company of angels, 4, the church, 5, God, 6, spirits of just men, 7, Jesus, 8, the blood. The earthly Zion raised the apostles' thoughts to the heavenly city and to heaven generally, then to their innumerable angelic hosts, and then to the church enrolled there by the grace of God. God as judge naturally introduces the spirits of those faithful ones who had suffered righteously on the earth. This leads on to the new covenant and its Mediator, who will again establish relationship with God's ancient people, and not only with them but, in virtue of His precious blood (that does not cry for vengeance as did Abel's,) with the whole millennial earth. The passage thus speaks of God, Christ, heaven, angels, the church, the remnant of the Jews, and the redeemed earth.

Q. 244. (1) What is the baptism of the Holy Ghost? and (2) What is the earnest of the Spirit? J. G.

A. The " baptism of the Spirit" is His indwelling by virtue of which each believer becomes a part of the one body, being brought into the " unity of the Spirit." It first took place at Pentecost where individual believers were for the first time formed into a unity. The " earnest of the Spirit " means that the Spirit Himself is the earnest, and He is the foretaste of our coming portion and inheritance, just as the grapes of Eschol enjoyed in the wilderness 'Sc ere a foretaste of the glories of Canaan. See Q. 229.

Q. 245. (1) How are we to reconcile Matt. 24:34 and Luke 21:32? (2) What is the true meaning of 1 Cor. 10:12? R. T. B.

A. " Generation" is not literal, for nearly all who heard the Lord's words would be dead even before the taking of Jerusalem, and even this event only partially fulfills the prophecy. The word is used characteristically, meaning that the same self-will and rejection of Christ should still characterize His people until all these things were fulfilled, that is right up to Christ's return to Mount Olivet. (2) It is a warning to Christian professors to see that in the first place they are not standing on privileges, but on the rock, Christ; and secondly, that they are not standing in pride so as to be tripped up by Satan, as all such surely will be, though they are true children of God.

Q. 246. (1) Please explain Gen. 47:9, (2) and Ex. 4:24-26. J. R. R.

A. (1) Jacob had been a wanderer principally through impetuous following of his own will, and not waiting God's time; hence when called upon to testify before kings, instead of a song of praise he is heard to murmur, like many Christians now. (2) Those who are about to enter God's service must themselves be obedient to His laws. As a type, circumcision being a judgment of sin on oneself-this must be practically carried out. For an uncircumcised servant see the case Paul puts in 1 Cor. 9:27. (not himself, see 1 Cor. 4:6)

Q. 247. Were the male children drowned in Ex. 1:17-22 (Acts 7:19)? J. R. R.

A. No doubt many were destroyed, some by the king's command others through exposure, but not all.

Q. 248. (1) Does the house of the Lord (Psa. 27:4, &c.) mean the temple, and what does it typify? (2) What does " chastisement of our peace " mean, Isa. 53:5? J. R.R.

A. (1) Yes, and is typical of heaven. Read carefully Heb. 9, 10. (2) That "chastisement" through means of which peace is made between a sin-hating God and sinners.

Q. 249. (1) Is the woman in Matt. 26:6-13, Mark 14:3-9 the same as Mary, John 12:3-8? (2) Please explain Matt. 25:4, and (3) Luke 19:12-27. J. R. R.

A. (I) Yes. See B. S., Jan. 1832, p. 14, Q. 14. (2) There was not merely an outward show of Christianity (shown by lamps burning) but an inward possession of the Holy Ghost to keep the flame alight. (3) This describes our Lord's present absence from this world, and the faithful or unfaithful conduct of His servants in this world, to each of which He has entrusted some gift to be used for His glory. It also describes the future rewards for faithful service.

Q. 250. Please explain (1) John 15:2-6. (2) John 1:9; (3) Matt. 11:11-17. J. R. R.

A. (1) See B. S., vol. 1, p. 68, Q. 314, also p. 140, Q. 430. (2) The B. V. gives the true meaning, " There (that is, Christ) was the true light which lighteth every man, coming into the world," or "coming into the world lighteth every man." (3) See Q. 239 above.

Q. 251. Have Luke 13:6-9 and 1 Cor. 11:30, any application to believers now? J. R. R.

A. The passage in Luke refers to the Jewish nation. It is interesting to note that on three great occasions from Moses to Christ, blessing was given and fruit sought with an interval of seventy weeks (490 years) between each. Once in Solomon's time, 490 years after Moses, when they reached their highest position as a nation; next, 490 years after, when restored under Nehemiah; and lastly, 490 years after this, when Christ came: but according to verse 8, a further respite was still granted till the destruction of Jerusalem under Titus. The passage in Corinthians does refer to believers, and means the death of the body. See also Heb. 12

Q. 252. Are there different degrees of punishment for the lost (Matt. 11:22; 12:42)? J. R. R.

A. These passages clearly indicate that there are-just as in heaven there is difference of rewards.

Q. 253. Please explain (1) 2 Peter 2:20-2 and (2) Eph. 1V. 9. J. R. R.

A. (1) The end of false professors, never inwardly renewed, but only outwardly cleansed, like a washed sow. (2) The descent of Christ into Hades (the place of departed spirits).

Q. 254. Please explain (1) Heb. 1:14, and (2) Rev. 1:13-16. J. R. R.

A. (1) It simply describes the mission of angels, who are messengers of God employed on behalf of all believers. (2) This is Christ seen in accordance with the character He bears towards the seven churches; many details being taken up separately in the addresses which follow. He was clothed as a priest, girt with divine righteousness, His head surrounded with the emblem of Divine glory (see Dan. 7) His eyes full of penetrating judgment, His feet strong in justice, His voice powerful and beyond all human control, in His hand the representation of the seven churches, judgment proceeding from His mouth, face full of glory.

Q. 255. Were John 14;15;16 spoken on the way to the garden or at the supper table? G. S. B.

A. It would appear at first sight that they left the house at the close of Chapter 14, but it is more probable that they only then prepared to go, and that the whole discourse and prayer was given in the house.

Q. 256. (1) Does "went to God" in John 13:3 mean going in prayer or, in the sense of Acts 1:9, about to go in resurrection? (2) Was the morsel given to Judas (John 13:26) a piece of the unleavened bread, and was it dipped in the wine? G. S. B.

A. (1) " About to go," i.e., in full view of His divine mission. (2) Probably not. Most likely it was a piece of unleavened bread dipped in a dish of sauce made of vinegar, figs, dates, almonds, and spice, said to be beaten up to resemble the clay of Egypt, out of which the bricks were made.

Q. 257. Does John 6:53-58 refer to the Lord's Supper? A. D. E C.

A. No. Jesus offers Himself as the manna (35), but as a matter of fact none could feed on Him save in death, i.e. flesh and blood. Verse 54 is the same as verse 47. " Eating " is "believing" all through. To make it literal eating would reduce the Chapter to the greatest absurdity. Matt. 26:26,27, is the institution of the remembrance of Christ's death by Christ Himself during His life. This in the wisdom of God, makes utter foolishness of transubstantiation. For Christ's body was not broken, nor was any of His blood then shed. Besides, after (ver. 28) He has called it "His blood," He expressly (ver. 29) says it is still the " fruit of the vine."

Q. 258. When was the latter part of John 21:18 fulfilled? A. D.

A. in Peter's martyrdom at Rome, which though not recorded in Scripture, rests on such universal historical authority that it is probably authentic. The manner of his martyrdom is not certainly known, but it is said to have been crucifixion, many also adding, with the head down- wards.

Q. 259. (1) Please explain why Zerubbabel is called the son of Pedaiah in 1 Chron. 3:19, while in other places he is said to be the son of Shealtiel or Salathiel? (2) Arid why in the list of his sons, neither Abiud (Matt. 1:13) nor Rhesa (Luke 3:27) is mentioned.

A. (1) He probably was the son of Pedaiah, but as Pedaiah's brother appears to have been the firstborn, and to have had no children, Zerubbabel, who was really his nephew, probably succeeded his uncle as head of the house of Judah, and hence passed generally as his son. (2) Rhesa is conjectured not to be a person, but simply "Rosh," the prince, the title given to the heads of the captivity in Babylon, and hence referring to Zerubbabel. This would make Joannes, the son of Zerubbabel, probably the same as Hananiah, 1 Chron. 3:19. Abiud has been supposed to be the same as Hodaiah (1 Chron. 3:24) probably the grandson of Zerubbabel by Shelomith.

Q. 260. Why is only Manasseh's sin mentioned in Kings, and not his repentance, which is told so fully in Chronicles.

A. We should be glad to know.

Q. 261. Is it possible for any one to be "perfect," Col. 4:12; also Matt. 5:48, and Heb. 6:1? T. N. S.

A. The word in 1 Cor. 14:20 is translated "men," in Heb. 5:14 "full age." The verb is rendered six times "fulfilled" or "finished," Luke 2:43; John 4:34; 17:4; Acts 20:24. The adverb occurs but once, and is translated "to the end," 1 Peter 1.13. The noun is translated "performance" in Luke 1:45, and "perfection" in Heb. 7:11, and "finisher" in Heb. 12:2. In the natural sense, therefore, the word means "fully grown as men." A man is perfect who has attained the moral end, that is to be a man in Christ, all graces in him are ripe and mature. The word necessarily can only be used relatively of us "Be ye therefore perfect," though absolutely of God "as your Heavenly Father is perfect." The doctrine of perfection implying absence from inbred sin has no place in Scripture. In the passage referred to it simply means "full growth in grace," absolutely therefore it can be true of none in this world, relatively Paul claims it for himself, (Phil, 3:12).

Q. 263. (1) What are the " two immutable things " Heb. 6:18? (2) Who is it that returns and repents in Joel 2:14?

w. J. B.

A. (1) Do you not think they are God's promise and God's oath? (2) God and the blessing He leaves is to be rendered back to Himself as an offering. he desolate wilderness of ver. 3 left neither corn nor wine for meat and drink offerings, but on their repentance God would not so utterly destroy the land but leave sufficient for them to enjoy and offer to God.

Q. 264. (1) Explain Psa. 119:109, and (2) Job 22:30, (3) How should Psuchee be translated in Matt. 16:25,26? W. J. B.

A. (1) If we use the word "life" for "soul," is not the meaning clear? To have one's "life in one's hand" is a familiar expression. (2) It refers to such a case as Abraham's intercession for Sodom, see Gen. 18:26 We cannot say why "island" is used. (3) The word is used in ver. 25 to mean natural life, and in ver. 26 to mean what we call the soul. That the word has the double meaning of "life" and "soul" is evident. For the former see Matt. 2.20, for the latter Matt. 10:28?

Q. 265. (1) Who is the porter in John 10:3? (2) What is meant by " all men" in John 12:32? H. c.

A. (1) Is it not the Holy Spirit who announced the coming of Christ by John, Simeon, Anna, &c., and opened the door for Him into the Jewish fold? (2) Not Jews alone any longer, they had rejected Him, but the power of His cross should be felt by all nations, (Matt. 28:19).

Q. 266. What is the meaning of "Sinners of whom I am chief," 1 Tim. 1:15? C. B.

A. The word is not "arkos" a chief or ruler, but "proton" the first or foremost, a word used constantly and always rendered "first." The meaning surely is " foremost as a sinner" that is in guilt. And was it not so? When Christ had just established the infant church on the Rock, the man who undertook to wipe it off the face of the earth, to destroy " the body " now they had slain " the Head " was Saul of Tarsus. And yet this was the man who in the wonderful ways of God is the only one to whom is committed the mystery of the church, and who alone fully unfolds the real character of that against which he had sinned SD deeply.

Q. 267. Who are meant by " his servants " in Rev. 22:3? Does not our service end with our lives on the earth? M. A. T.

A. Surely not. It means us. Are we not to be kings and reign? Our weariness and toil, our tears, our weakness, our unfaithfulness, will all be over then, but not our service. He ever will still be a servant (Luke 12:37), and shall not we? This, indeed, will be the bliss of heaven to be permitted to manifest, in a small but thus perfect measure, our love and faithfulness to our beloved Lord.

Q. 268. Please explain Jude 21, " looking for the mercy of our Lord Jesus Christ unto eternal life." M. A. T.

A. We give the following remarks by another. " When one sees what are the fruits of the heart of man, one feels that it must be His mercy which presents us without spot before His face, in that day, for eternal life with a God of holiness. No doubt it is His unchangeable faithfulness, but in the presence of so much evil, one thinks rather of the mercy. Compare in the same circumstances, what Paul says 2 Tim. 1:16. It is mercy which has made the difference between those that fall and those that stand. (compare Ex. 33:19)."

Q. 269. What is the meaning of "abiding" in 1 John 3:15. J. F. G.

A. Dwelling (ver. 17), remaining ver. (9); the same word. It means he does not possess eternal life.

Q. 270. Esau said in his heart, Gen. 27 the fool hath said in his heart Psa. 14:1. What is the meaning of the Hebrew word; does it mean thought only? W. J. B.

A. The Hebrew word for heart is used in the Scriptures to denote figuratively (a) the soul, life, (b) the seat of the affections, and emotions of the mind of various kinds, as love, confidence, contempt, joy, sorrow, contrition, bitterness, despair, fear, security, fortitude, (c) the mode of thinking and acting; (d) the seat of will and purpose; (e) intellect and wisdom. Gesenius gives references to the texts in which the word appears in these senses.

Q. 271. (1) Please explain 1 Cor. 7:14. (2) What is the true rendering in 2 Tim. 2:26 and 3:16? J. G.

A. (1) See B. S. vol. i, p. 115, Q. 377. (2) We cannot understand the textual reading of the R. V. and much prefer " having been taken captive by him (i.e., the devil), for (or unto) his will." It is probable this second "his" being emphatic refers to God, who does thus allow evil doers to be delivered over to Satan see 1 Tim. 1:20. In 3:16 there is no "is" in the Greek at all, hence "inspired of God" is one statement, "profitable for teaching" another.

Notes on Former Queries: Vol. 2, 125; 123; 153

Q. 125. Matt. 18:6 tells us that the "little ones" alluded to believe in Me." I cannot think that infants who die young are saved by the death of Christ: without shedding of blood there is no remission, and faith is always the condition of salvation. Your view would absolve me from the necessity of praying for the salvation of my young children. V. C.

[We think that ver. 6 refers to true believers here compared to little children; whereas ver. 10 appears to refer to the literal children in the Savior's arms and ver. 11 to be in connection with it. Observe there is no " seeking" (Luke six. 10) only " saving" in connection with infants. They are saved on the ground that the blood is shed. This view in no way interferes with prayer for all those who are old enough to be personally responsible.-Ed.]

Q. 123. The meaning of " double" in Isa. 40:2. It was a custom amongst the Jews that a man who had been sued for a debt, when he paid received two receipts: one he retained, the other called " the double" was posted in a public place to show his complete acquittal.

J. L.

Q. 153. The Hebrew word translated " giant" in our A. V. is derived from a root meaning to fall down, and the word is literally "fallen ones." That angels are here meant is supported by the Alex. Version of the Septuagint where Gen. 6:2 reads "angels of God." S. C.

Bible Queries: Vol. 2, 326-348

Q. 326. What do you gather as to woman's teaching from Judg. 4:4,5; Luke 2:36-38; John 4:28, 29, 39; 20: 17: Acts 2:17, 18; 21: 9? A. E.

A. We gather that she is free to deliver any message the Lord may give her, provided it be done in accordance with scripture; that is, that other passages which restrict the sphere of her teaching be not violated. There is no doubt, however, that, as a rule, a woman's ministry is of a more hidden and quiet character than that of an old Testament prophetess.

Q. 327. May the last word of 1 John 5:16 be translated "him " instead of " it "? if not, what does it mean? j. T.

A. The Revised Version reads " Not concerning this do I say that he should make request." This is very clear, and will no doubt explain your difficulty.

Q. 328. (1) Explain "For every one shall be salted with fire," Mark 9:49. (2) " Shall offend one of these little ones" Mark 9:42. (3) " If I may but touch His clothes," Mark 5:28. T. H.

A. (1) Refer to B. S., Vol. i. Q. 237, p. 16. (2) It points out that it is better for a man to lose his natural life than to stumble a young believer (presumably deliberately and intentionally). God thinks a great deal more of young Christians than we do: they are very precious to Him. (3) Simply, that in fulfillment of the words "according to your faith, be it unto you," the woman received the blessing which she had faith to believe could be obtained by a touch, even of the outward garments of the Lord Jesus Christ.

Q. 329. (1) What is the meaning of " Christ, the end of the law" Rom. 10:4? (2) What is meant by "eye-witnesses of his majesty." 2 Peter 1:16? T. H.

A. (1) None who believe in Christ seek to obtain righteousness by the law, for with the heart they believe (on Christ, dead and risen) unto righteousness, or in other words, failing to establish their own righteousness (by keeping the law) they accept the righteousness of God (ver. 3). When man has been thoroughly tried as to righteousness, and has utterly failed so that " there is none righteous, no not one," it is no longer a question of human righteousness at all. The problem solved by the death of Christ is not how Dian can be righteous, but how God can be just, and the justifier of him that believeth. The way this is accomplished is by Christ becoming (in two ways) the end of the law for every one that believeth: in the first place, His death pays the last penalty exacted by a broken law, and places those whose substitute He is beyond its reach, for when the law has taken a man's life there is no more it can do: in the second place, through the same death, God can now righteously reckon the sinner who believes justified from all things, and thus God's righteousness is revealed from faith to faith (Rom. 1:17), or on the principle of faith (not of works, else it were legal) to the faith that will receive it.

(2) Peter here refers to the transfiguration.

Q. 330. What is the scriptural meaning of "repentance " as taught by John the Baptist (Matt. 3:2) and by Christ (Matt. 4:17)? T. H.

A. The scriptural meaning of the word implies the confession and forsaking of sin (were baptized of him in Jordan, confessing their sins). We find that the two must go together, "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy," Prov. 28:13. Literally the word means an " after-thought," and since an after-thought too often in our short-sighted actions means a change of thought, it came to mean "a change of mind." The word however, as used by our Lord and His forerunner always means a change of mind about sin. True repentance must ever accompany salvation: " Repent ye, therefore, and be converted." Acts 3:19, also 2:38. In Acts 5:31 we find it precedes forgiveness, and yet in the gospel book of the Bible (the Gospel of John, see Chapter 20:31) the word repentance never occurs, either as noun or verb, the fact being, that it is necessarily implied in true belief and conversion. If we turn to God, we must turn from dumb idols (see 1 Thess. 1:9) as well; as has been well expressed, the proffered gift that opens the sinner's hand at the same moment causes him to drop the assassin's knife, and directly the love of Christ enters the heart, it leads to repentance.

Q. 331. In Rev. 22:2, we read " the leaves of the tree shall be for the healing of the nations " and in Chapter 21:4 "there shall be no more pain." What then will the nations want healing for? m. A. T.

A. It is important to notice that the first eight verses of Rev. 21 properly belong to and follow on after Chap. 20. After the last judgment of the dead, the earth and heaven having fled away (Chapter 20:11), a new heaven and earth appear, distinguished physically from the present one by there being no sea, and morally by there being no more sin, and hence no more sorrow, crying, pain, or death: this is the eternal state. From Chapter 21:9-22:7 there is presented to us the theme of Chapter 20:6, and other scriptures, which speak of Christ's millennial reign, taken up and expanded, as is the custom in this prophecy: so that this passage is descriptive of a time antecedent to the last judgment and the eternal state. During the Millennium there will be sin in the hearts of the unregenerate who will follow the devil at its close (20: 7), and there will be death. The span of man's life, however, will be greatly prolonged, death being then regarded as the direct judgment of God. (Isa. 65:20.)

Q. 332. Does the "day of the Lord" include the great tribulation? D. T. C.

A. The " day of the Lord " seems to commence with the terrible series of divine judgments at the close of Daniel's last week (see Zeph. 1:14; Isa. 13:6; 1 Thess. 5:2). It extends not only through the Millennium and the judgments at its close, bat includes the forming of the new heavens and earth (2 Peter 3:10-13); thus (one day being with the Lord as a thousand years) this day of the Lord will last for over a millennium. If by " the great tribulation " is meant the fearful persecution of the Jewish remnant under Antichrist, it would seem that this is immediately before what is called the day of the Lord; for, according to 2 Thess. 2:3,4, the man of sin (Antichrist) is revealed first, and is the sign that the day of the Lord is at hand.

Q. 333. Is there not a plurality of heavens?

A. There are three heavens spoken of in scripture: 1St, the firmament or air, where birds fly, and the clouds gather (Gen. 1:20); next, the space where the sun and moon and stars are (Gen. 15:5); and thirdly, the dwelling place of God, "the heaven of heavens," called also the "third heaven " in 2 Cor. 12:2. See also Heb. 4:14, where our Lord is spoken of as having passed through (R.V.) the heavens.

Q. 334. Does not the word of God reveal the kingdom of God as a state of being, and in this sense are not the two terms, kingdom of God and kingdom of heaven, used indiscriminately and universally? x. x.

A. The kingdom of God is more a condition of soul, "the kingdom of God is within you" (Luke 17:21). This is never said of the kingdom of heaven. On the other hand we are said ourselves to be in both the kingdoms of heaven and of God. In one sense the kingdom of God has always existed in these hearts where He has reigned. The kingdom of heaven has a definite beginning in Christianity, see Matt. 11:11,12. Refer to B. S., Vol. 2, p. 88, (4 102.

Q. 335. Please explain 2 Cor. 11:17,18. c. M. B.

A. By the preference the Corinthians were in danger of giving to other preachers, who were beguiling them from their simplicity in Christ during his absence of which they took advantage to disparage him, Paul was driven to come down to the low level of self-vindication. This, however, the Spirit has used to make us acquainted with an outline of the marvelous labors and sufferings of the Apostle which otherwise we should never have known.

Q. 336. (1) Explain Ex. 22:22, 33, and (z) Eph. 5:4, especially the word " jesting." H. s.

4. (1) It is in accordance with other scriptures, Deut. 24:17; Psa. 94:6,7; Isa. 17; Ezek. 22:7; James 1:27. (2) Is not the injunction very plain? The lips but express the thoughts that pass through the mind. The word jesting may be rendered " buffoonery ' or " ribaldry," and convenient has the sense of " befitting."

Q. 337. (1) Explain how the law would bring us to Christ. (Gal. 3:24). (2) Also verse 27. H. S.

A, (1) The law does not "bring us " to Christ. These words are in italics, are not scripture, and entirely mar the sense. The passage reads " Wherefore the law was our schoolmaster unto (or until) Christ. (2) Put on Christ as a profession, baptism being here the public profession of Christianity. It is not that we are children of God by baptism, that is by faith, (see preceding verse) but that it is the public introduction unto the Christian position as contrasted here with the Jewish.

Q. 338. Do John 19:34 and 1 John 5:6 unfold the two natures, human and divine? W. B.

A. Scarcely. Water is hardly a type of divine nature. It is a type of the Word of God (Eph. 5:26) also of death (in baptism) and of cleansing generally. Blood is atoning. Hence in the two passages we find cleansing and atonement (in 1 John 5), atonement and cleansing (in John 19); the difference being that the Epistle looks at the death of Christ from my side, hence cleansing (water) comes first, while the Gospel is from God's side, hence atonement (blood) precedes.

Q. 339. Is the custom of addressing God in prayer as "0 God, our God, blessed God " (leaving out "our Father") strictly in keeping with our relationship, having been made sons and daughters unto God? See Gal. 4:6.

A. Both are true and right. By the Spirit we cry " Abba Father," but the One whom we do thus address is God, and it is well to remember this. As to scriptural practice, we have Acts 4:24; 12:5, in which God only is spoken of, also Eph. 1:17 to God, and Eph. 3:14 to the Father. The Lord's prayer gives us also the authority to use " our Father." We judge therefore that we have freedom to use both titles, the use of the one, however, never causing us to lone sight of the other.

Q. 340. What is the " beginning" in 1 John 1:1?

A. The commencement of Christianity in opposition to more recent views that had sprung up in the Apostle's closing years. It is the period when that eternal life, which is the theme of the Epistle, was first manifested in the person of Christ. "From the beginning " is different from "in the beginning" in John 1:1, which is eternity. This, of course, literally has no beginning, and the expression, as used here, is therefore merely an accommodation to our finite minds. If we go back in our minds as Ear as ever we can, all we can say is, that the "Word" was there then just as it is now. It is not that " the Word" began in what is here called the beginning, for then this would mark a period of time, but that the Word was there. In Gen. 1:1 " the beginning " is a definite period of time, for then God created the heavens and the earth. When this was, we are not told: no doubt ages before the events subsequently recorded in the Chapter. John 1:1, however, goes further back than this. Again, in Mark 1:1 we find another " beginning," viz, that of the public ministry of Christ. Thus there are four distinct "beginnings" in these four passages.

Q. 341. Does not our Lord both by precept and example set forth fasting as a positive Christian duty? M. H. U.

A. Yes. We find it also in the practice of the Apostles (Acts 13:3, &c.) We may suggest, however, that although abstinence from food is no doubt primarily meant, it perhaps, does not exhaust the meaning of the word: may not " fasting " also imply a voluntary abstinence from legitimate earthly pleasures and pursuits, in order to be wholly given to the Lord's work Q. 342. Have we any authority in scripture to pray for the dead? M. H. U.

A. None.

Q. 343. (1) Is it the teaching of 1 Cor. 11, that women should always have their heads covered? (2) Please explain verse 10. c.

A. (1) See B. S, vol. i. p. 68 Q 313 and p. 94, Q 343. This passage plainly refers to public and not private worship. (2) The marginal note in Bagster's Bible, we think correctly gives the meaning, i.e. a covering in sign that she is under the power of her husband. Compare the action of Rebecca in Gen. 24:65.

Q. 344. Will you kindly explain Acts 17:28? Did not the heathen poets mean Jupiter when they said " For we are also his offspring?" If so, how could the apostle apply it to God? Would it not serve to give color to the idea which some have, that it is the same God who is worshipped alike by Christians and by Pagans, only under different names? Pope says:-

"Father of all! In every age

In every clime adored;

By saint, by savage, or by sage

Jehovah, Jove, or Lord."

Surely that must be an utterly wrong idea (1 Cor. 10:19, 20), but I suppose they would take up Acts 17:28. I have read that some missionaries in making a translation of the Bible used throughout the name of Buddha for god. I shall be so glad if you could help me to understand what the verse really means. C.H.P.

A. In the religious belief of many heathen there is a certain amount of truth, especially with regard to the existence of a Supreme Being. This point of faith is either traditional, or a part of natural religion, for " the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead so that they (the immoral heathen) are without excuse." It was of Jupiter " the father of gods and men" as they called him, that the poets Aratus and Cleanthes wrote the words, " We also are his offspring." This, says the Apostle to his Athenian hearers, is a TRUE belief, WE are the children of the Supreme Being, the objects of His love seeing that we are His handiwork, and His tender mercies are over all His works." Is our God then degraded to the low level of the heathen Zeus? Not so! for the Apostle had already raised the minds of his audience to a far loftier conception of the Supreme Being than was generally prevalent among the heathen. God that made the world and all things that are therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands (no local deity, not confined to one spot): neither is worshipped with men's hands as though He needed anything, seeing that He giveth to all, life and breath and all things. After these grand words it must have been clear to all His hearers that the God of whom the Apostle spoke was not the Jupiter of heathen mythology, while at the same time he did not reject what alone was true of their system of religion, namely, their belief in the existence of a Supreme being. The Hymn to Zeus from which he quoted is one of the most sublime effusions of those earnest spirits who in the doctrines of heathenism groped after God if haply they might find Him, and who did find some light, though not the light of revelation-the light of the knowledge of the glory of God in the face of Jesus Christ. Pope's lines are quite opposed to the teaching of scripture. Respecting the translation of which you speak, we would remark that the Apostle Paul, who, in his epistles, had to address people only half emerged from the darkness and traditions of heathenism, nowhere speaks of the true God under a heathen title.

Q. 345. (1) What is meant by the similitude of Jehovah Num. 12:8? (2) Who are the " they" in John 8:33? It seems as though they were the same as those to whom the Lord was speaking in verses 31 and 32, and yet they are called "those Jews which believed on Him." C. H. P.

A. (1) The appearance or likeness, probably as elsewhere all through the Old Testament, that of a man, see Ex. 24:10; Josh. 5:13, &c. &c. (2) Compare John 2:23-25. The verses that follow ch. 8:33 show plainly that most of those there spoken of were not " His disciples indeed" though they became outwardly His disciples, the Lord did not here, as in John 2 " commit himself unto them," but proceeded to test their spiritual state by the keen edge of the Word which soon discovered the thoughts and intents of their hearts, proving that they only belonged to that class of hearers who anon with joy" receive the word, but having no root, " by and by" are offended (verse 33) and end by seeking to stone the One in whom they had professed to believe (v. 59.)

Q. 346. (1) Who are the thieves and robbers referred to by our Lord in John 10:8. (2) Does the apostle in 1 Cor. 15:32, intend us to understand that he did literally fight with wild beasts at Ephesus? H. B. C.

A. Are they not those shepherds so wonderfully described in Jer. 23:1-4 and Ezek. 34 of whom the Scribes and Pharisees of the Lord's day were surely true examples? (2) He says " speaking after the manner of men " and we should therefore think he alluded to the temple scene in Acts 19. An additional reason for thinking the language is figurative is that no allusion to any such literal conflict occurs in the full list of dangers given in 2 Cor. 11:23-28.

Q. 347. Please explain the paradox in Prov. 26:4,5. H. C. B.

A. Does not verse 4 show that for your own sake you should not bandy foolish words with a fool, while verse 5 shows that at the same time for his sake it is unwise to cast pearls before swine and enter into a serious argument with one incapable of understanding or appreciating the subject.

Q. 348. What is the difference between an exhorter, a teacher and a pastor? H. N.

A. An exhorter is one who specially applies the word of God, to the conscience and heart in a practical way. A teacher, one who unfolds its meaning. And a pastor one who cares for and looks after, as well as feeds the sheep of Christ.

Bible Queries: Vol.2, 62-118

Q. 62. Please explain Lev. 27:26 with Rom. 12:1. M. H. W.

A. In Leviticus under the law, inasmuch as the first-born belonged to God by redemption (Ex. 13:2) it could not be set apart to God as a freewill offering, being already His. In Romans, however, under grace the exact converse holds good; for although we are God's property by redemption we are told to yield ourselves unto God. Thus " of His own, have we given Him," and in grace God receives this. The comparison of the two passages throws an interesting light on one of the many contrasts between law and grace.

Q. 63. Why is the genealogy of Joseph given in Matt. 1 and Luke 3? M. H. W.

A. The genealogies were extracted from public records which always ran in the male line. That of Joseph had actually to be made out for the civil census ordered under Augustus, which brought Joseph to Bethlehem (Luke In the public genealogies Jesus would only be registered as Joseph's son. The Evangelists, however, necessarily add, "as was supposed." For the difference between Matt. and Luke, see B. S. vol. i. p. 89, Q. 324.

Q. 64. (1) What are the " clefts of the rock " (Obad. 1:3,) is it the same as in Song of Solomon, 2:14? (2) Can Hos. 4:17, be applied to Christians? E. S. M.

A. (1) In Obadiah it refers to the rocky fastnesses in which the Edomite lived, and on the strength of which they relied. In Song of Solomon the word refers to the places where the doves delighted to build their nests. There is no special connection between the two. (2) Under grace we do not think that one christian could ever rightly say it of another. Heb. 10 however conveys the thoughts that God's grace does often no longer strive with deliberate apostates, which would be equivalent to "let him alone" here.

Q. 65. What is the sin which doth so easily beset us? E. S. M.

A. We do not gather that this refers to one specified sin, but to sin which would entangle our feet and trip us up in the race we are running; just as on the other hand the weight of cares and troubles would press us down. Of course each individual has some special failings most liable to trip him up, against which to keep watch.

Q. 66. Does "before all" 1 Tim. 5:20 refer to Christians only, or the world at large? M. W.

A. The connection of the passage, that of office in the house of God (iii. 15), would seem to make the " all'' refer to believers only.

Q. 67. Will you please explain Acts 15:20-29, also 21:29 in connection with 1 Cor. 8? L. A. C.

A. The last two at any rate out of the four restrictions imposed on Gentile converts in Acts appear to have had regard to the consciences of their Jewish brethren. The first two were for the Gentiles' own sakes. Accustomed to eat meat consecrated by being offered first to an idol, they were no longer to do this. At the same time Paul points out in 1 Cor. that it was not on account of the meat being injured by such a ceremony or rendered unclean (as a Jew would think), but because such a practice would lead the weak one who did not understand Christian liberty to think lightly of the sin of idolatry. We walk and act on the same principle now of respecting when necessary the consciences of others, whether as to these or other matters. When no conscience is injured, 1 Cor. would show that we may freely use our liberty as to these matters. The remaining restriction is plainly to us of a different character, being on moral grounds, though in the corrupt heathendom of the time it was hardly accounted a vice at all.

Q. 68. Will you kindly explain Matt. 26:52? C. H. v. P.

A. The direct reference of this Scripture appears to be in seeking to fight for Christ with carnal weapons: "the weapons of our warfare are not carnal." Those who acted in such a way should perish by such means. It is very likely this passage may have a special force in the great tribulation as to how to resist evil, not by force but by faith and patience. Carefully compare Rev. 13:10.

Q. 69. Kindly explain Luke 9:26; 2 Tim. 2:12, and other similar passages. To whom do they apply? C. H. v. P.

A. To those who act according to them. The final end of those who through fear or shame refuse Christ, choosing rather the approval and applause of the world, is seen in Rev. 21:8. " But the fearful shall have their part," &c.

Q. 70. How do you reconcile Acts 1:18, 20, and Matt. 27 as to Judas' death? C. H. v. P.

A. Both are probably but parts of the entire narrative of his fearful end. We may suppose that Acts follows Matthew, the hanging but half accomplishing his death, owing to the halter breaking, or that the word rendered hanging may mean death by spasm, and was followed by the heavy fall. (In the same way Absalom 's death might have been described either as by hanging or by spear thrusts).

Q. 71. Are " Philadelphians " a special set of Christians or are they individuals; and would the individual in Rev. 3 lobe counted one? C. H.

A. They appear to have been a little company of christians gathered at Philadelphia, although it was certainly the conduct of the individuals that determined the character of the whole. A person in Laodicea is certainly not a Philadelphian. As regards his action it is doubtless more difficult to stand alone for God than to form one of a company who do so.

Q. 72. Does "without rebuke," Phil. 2:15, refer directly to our practical standing and walk before God-God not rebuking us because we walk according to His will? Z.

A. Yes. The R. V. gives " without blemish," the verse seems to be in implied contrast to Deut. 32:5, especially in the Septuagint.

Q. 73. Does 1 Cor. 15:28 refer to eternity? Z.

A. Yes, after the close of Christ's reign as Son of Man. The eternal state is described in Rev. 21:1-7.

Q. 74. Why is Deborah not named in Heb. 11:32? Z.

A. A selection only is made of the leading characters who fought for God's people against the enemy, many more being included in ver. 33-38 than those named in verse 32, who are merely as samples.

Q. 75. Will you please explain the full meaning of 1 Cor. 3:16, 17?

A. The force is that if any one corrupts (or "destroys" R. V.) the house of God, that is, brings into it doctrines subversive of Christianity, he should likewise be destroyed,-doubtless by the effects of the very false doctrines he brings in. The Scripture refers to apostates, false teachers, and others of a like class.

Q. 76. Please explain the latter part of Luke 21:36? J. F.

A. This Scripture, addressed specially to Jews and referring to the still future persecution under antichrist, warns those who will go through it to watch and pray so that, escaping all the dangers around, they may stand before the Son of Man forming a part of Jewish remnant.

Q. 77. What is the meaning of "Chosen from the beginning to salvation" 2 Thess. 2:13? Z.

A. This refers to the truth of election taught in Eph. 1:4, and elsewhere.

Q. 78, Can Phil. 3:18, 19 be understood as referring to believers; Demas for instance? Z.

A. Verse 19 appears to say more than could be said even of worldly Christians, for their end is not destruction, however much God may chastise them by the way. These would appear to be only professors.

Q. 79. What is meant by the "love of the Spirit" Rom. 15:30? Is the same thought found in Chapter 5:5? Z.

A. The thoughts are a little different. In Chapter 5 the love is shed abroad in our hearts for our own consolation. In Chapter 15 it is the love produced by the Spirit that would lead out the hearts of the Romans to pray for Paul.

Q. 80. Is 2 Kings 8:20 the fulfillment of Gen. 27:40? E. B.

A. Yes.

Q. 81. Please explain Luke 13:24. C. M. B.

A. "Strait" means narrow, and is in contrast with the broad way. Many will seek to enter in when it is too late (ver. 25-27). It is not only necessary to come, but to come in time.

Q. 82. What is the teaching of Luke 12:35-49? Will all believers be caught up, or only those that are watching? S.

A. All will be caught up (1 Cor. 15:51), but a special blessing seems here to be reserved for those who, in separation from the world around, are truly looking out for their absent Lord.

Q. 83. What is the origin and meaning of "Shiloh," and how came the name to be applied to a place before the coming of Christ? E. M.

A. "Shiloh " means sent; it only occurs as a personal name in Gen. 49:10, where it may refer to Solomon, whose name has a similar meaning, but no doubt finally to Christ according to Isa. 9:6. Some however regard it merely as the name of a city even here, as in Josh. 18:1, 10, &c.

Q. 84. In B. S. Oct. 8r, page 73 line 6, it says that Jacob should be included among the types of Christ. Will you please say how? E. B.

A. Many men are only types in part of their lives, as Solomon, and Jacob here. Up to Gen. 27, at any rate he seems a very apt type of our Lord as the patient servant, getting as his reward first Leah, who may fairly be taken as a figure of the Gentile bride of Christ, and lastly (though loved first as was Israel) Rachel who similarly may set forth the Jewish one, who though still Loammi (not my people) shall yet be betrothed. See Hos. 2:19-23, and compare the same words as true of the christian now 1 Peter 2:10, before they are fulfilled to the Jew. In connection it is interesting to observe that the men in Genesis, Adam-Isaac-Jacob-Joseph, correspond to the four evangelists. Adam the first man corresponding to Luke which speaks of the Son of Man, Isaac the risen son of the father, corresponding to John, which speaks of the Son of God; Jacob a type of the faithful servant is in character like Mark the Gospel of Christ as servant; while Joseph as ruler corresponds to Matthew's Gospel-Christ as Sing of Israel.

Q. 85. Will you kindly explain 1 Tim. 4:12? G. D.

A. Timothy was put in a very prominent place for so young a man, hence the need that his life might be such as to command respect so that none should despise his youth.

Q. 86. Does the new nature ever get defiled? G. D.

A. No (1 John 3:9), but the Christian does by allowing his old nature to act instead of the new.

Q. 87. (1) Is the believer who has fallen still perfect in God's sight? (2) Where does Paul say we shall differ as the stars? G. D.

A. (1) As regards his standing in Christ he is, for nothing can touch the eternal perfection of Christ's work for him; as regards his state he certainly is not, and is not restored to God's favor until he has confessed and forsaken his sin (1 John 1:9). You must ever distinguish between a believer's standing and state. (2) "One star differs from another in glory. So also is the resurrection of the dead," &c. 1 Cor. 15:42.

Q. 88. What is the difference between God as God, and God the Father? M. B.

A. God as God probably includes the whole Trinity, God as Father only the first person in it. The first we find all through scripture, the latter is only brought out in the New Testament, when He is revealed in and by the Son by the power of the Spirit.

Q. 89. Gen. 49 though both Simeon and Levi are evil, Levi is blessed. Is it because they stood for God at the time of the golden calf? If so, what about Eph. 2:9? " Not of works lest any man should boast." And why is Simeon left out of Moses' blessing? E. H.

A. Levi more than regained his lost position at the time of the golden calf Simeon never did. Eph. 2:9, refers to work connected with salvation. The action of the tribe of Levi was not in any way a question of salvation but was like Rahab's (James 2) a proof of their fidelity to God.

Q. 90. Will you explain Matt. 18:15, 16? Is the question a personal one, and how should the action be conducted? 0. C.

A. The procedure in the passage evidently refers to personal matters. The whole must be conducted in the true spirit of love, and, observe, the first person to act in love is not the aggressor but the injured person.

Q. 91. Should there ever be prayer when there is not faith for the answer? S. B.

A. Decidedly, though such prayer is not of the highest order. Still Phil. 4:6 is clear; " in, everything" that is, I am entitled to carry straight to God whatever burdens my heart. The point in Philippians is not the prayer being answered, which may or may not be the case, but the relief of a burdened heart in casting its care on God.

Q. 92. Will you kindly explain Q. 27, B. S. more fully, are they individuals, events, or good and evil principles? S. B.

A. If you read verses 37, 38, you must see that individuals are spoken of, not merely principles. We can hardly explain the parable more clearly than verses 37-43; verse 41 may refer to the judgment of Matt. 25.

Q. 93. Does "as many as have sinned without law shall also perish without law" mean the heathen? S. B.

A. Yes. They have not been put under the law like the Jews.

Q. 94. What is conscience, and what power belongs to it? S. B.

A. Conscience may be natural or acquired. Natural conscience is the knowledge of good or evil, and was received at the fall. An acquired conscience is one brought up under a certain rule; such a conscience Paul had (Acts 23:1), which was a good one when persecuting the saints (when in relation to Judaism), but a bad one (when in the light of Christianity). Conscience therefore is not a safe guide, for it may vary according to the light brought to bear upon it. This is often seen in children who may easily be taught to regard many things that are wrong as right, and vice versa, great care is therefore necessary not to make anything a matter of conscience that God does not make so. A conscience is spoken of as good (Acts 23:1); weak (1 Cor. 8:7); pure (2 Tim. 1:3); scared (1 Tim. 4:2).

Q. 95. Please explain who the saints were that rose, and what the "holy city" means? Matt. 27:52-3. A. G. J.

A. See B. S. vol. i. p. 40, Q. 271. The saints were probably some who had recently died, and the "holy city" means Jerusalem.

Q. 96. (1) Please explain Matt. 10:23, and (z) Mark 9:49. " Every one shall be salted with fire." S. M.

A. (1) See B. S. vol 1, p. 63, Q. 292. This verse will be literally true when the Jewish remnant take up the message of verse 7 again, shortly before the Lord's return to the mount of Olives. (2) This is fully answered in B. S., vol. 1, p. 19, Q. 257.

Q. 97. What is the meaning of the 22 names dividing Psa. 119 into pieces each 8 verses long? A. D. J.

A. The twenty-two words are simply the letters of the Hebrew alphabet; they are placed before each 8 verses to show that (in the Hebrew) each of these verses begin with this letter. Thus Aleph before verses 1-8 means that each of these begins with "Aleph" or "A." Beth before 9-16 that they each begin with Beth or B and so on. It is called an "acrostic psalm" in consequence.

Q. 98. (1) What is the "day when the Son of Man is revealed" Luke 17:30. (2) On, the son of Peleth, was associated with Korah, Dathan, and Abiram, in their rebellion against Moses and Aaron, (Num. 16:1); how is it that he is not mentioned in the judgment that fell upon the others? M. S.

A. (1) It is the day of His public appearance when He descends to the Mount of Olives to reign over the earth. (2) As he is not mentioned again it is possible that he repented. (A rabbinical tradition says that he did, being persuaded to do so by his wife.)

Q. 99. (1) Please explain Isa. 7:15. (2) The Holy Spirit descended upon Jesus in the form of a dove, and on the disciples as fire: why is there this difference? M. S.

A. (1) Butter and honey signify plenty, and the prophecy that the land though desolate for a time should again become prosperous as it was at the time of the Lord. We should be glad of further light on the latter clause of the verse. (2) The difference is in accordance with the object of the manifestation. In the case of the Lord it was in accordance with His character of meekness and humility; in Acts it was connected with the power of speaking in different languages, thus undoing by the Spirit's power (for the moment) the results of Babel.

Q. 100. (1) Please explain 1 Tim. 5:9-16. (2) Are faith, hope, love, (1 Cor. 13:13) eternal? J. H.

A. (1) The directions here seem very clear, please say what is the difficulty. (2) Faith must cease when changed to sight, hope when all it looks for is fulfilled (Rom. 8:24), but love abides forever. In one sense too faith will ever be in exercise (as in such a connection as Heb. 11:3).

Q. 101. Please explain the difference between baptizing " in the name of the Father, Son, and Holy Ghost" (Matt. 28:19); "in the name of Jesus Christ" (Acts 2:38); " in the name of the Lord Jesus" (19:5).

A. The baptism is the same, and we should believe that the same words were used, as there is only the one command, but the baptism is described in different terms according to the case. Thus in the command when " all nations" are contemplated we get the full words given; in Acts 2 specially Jewish the name of Jesus is made prominent, being the One who had been rejected by them; while in Acts 19 it is the " Lord Jesus" being Christ in resurrection, and not addressed specially to those who had just crucified Him.

Q. 102. (1) Was the kingdom of heaven set up on earth after the resurrection of Christ? (2) What is the distinction between it and the kingdom of God?

A. (1) It is not set up in power till the King reigns. It was preached however and people entered it. It was not established after Christ's resurrection because He (the King) was still rejected even then. (2) The kingdom of God always exists, for God always rules, and those who own and fear Him are in His kingdom. The term is also applied to the kingdom of heaven looked at morally (Luke 17:21), for morally this kingdom was established in the hearts of those that believed. The kingdom of heaven is the rule of heaven (and of God) over the earth. The kingdom of heaven is not a kingdom in heaven, but on the earth, the subjects being the Jews, and the sheep of Matt. 25 Christ is the King, and believers will reign with Him at His appearing.

Q. 103. What does dispensation mean? M. S.

A. The word literally means "the law of the house." The meaning of the term is the particular aspect of God's dealings at the time a discerning of which is essential to true christian conduct. Paul for instance in Gal. 3 and 4 clearly brings out the distinction between the dispensation of law and that of grace.

Q. 104. Will you please explain (1) 1 Tim. 2:9; also (2) 1 John 1:7? Are all Christians in the light? L. A. C.

A. (1) The passage plainly refers to the fashion of largely adorning the person. It does not condemn the actual plaiting of the hair, but the doing it for purposes of outward worldly adornment. The fashion changes but the principle of the verse remains the same. (2) All Christians are ever in the light, but they do not all walk "as children of light." If they were in darkness, a stumble could be excused, but there is no such excuse for a true Christian.

Q. 105. Please explain what spirits are referred to in 1 Peter 3:19. M. N. M.

A. Read carefully Q. 10. B. S., January last, p. 13. They are the spirits of those who, while alive on earth, rejected the testimony of the Spirit of Christ.

Q. 108. Did our Lord Jesus Christ preach the gospel of the grace of God? Is the gospel in Mark 1:15 synonymous with the gospel of Christ in Rom. 1:16? J. G.

A. What the Lord preached is briefly recorded in Mark 1:15, namely, the good news of the coming kingdom. We must remember that God was still seeking fruit from man according to the parable in Matt. 21:33-46. It was the death of Christ at the hands of His own people that filled up the measure of man's iniquity. The gospel of Rom. 1:16, is founded on Christ's death and resurrection, (1 Cor. 15); hence it is clear that Christ could not fully proclaim it previous to the cross. He does command it to be preached after His resurrection, Mark 16:15. We must carefully distinguish between the time when man was still as it were on his trial, and the time when (sentence having been finally pronounced against him) Christ stepped forward and bore it all as a substitute: so that now, Matt. 21 is fulfilled and God is no longer looking for fruit from guilty man, but bidding him to the gospel feast, (Matt. 22)

Q. 109. Does Matt. 5:20 refer to the righteousness wrought out for us by Christ, or wrought in us by the Spirit? Is it imputed or imparted? J. G.

A. It refers to practical Christian righteousness, not to the righteousness of God in Christ, which indeed was not and could not at this time be revealed. It is what is wrought in us by the Spirit here, not what is imputed to us. You cannot get the full gospel or the righteousness connected with it until the foundation of all was laid, not in the birth, but in the death and resurrection of the Lord Jesus Christ.

Q. 110. What is meant by " whereunto also they were appointed? " J. G.

A. This in l Pet. ii. 8, as in Jude 4, does not mean that they were appointed to sin or condemnation, but points out the special character of sin and of condemnation that they should fall into. The emphasis in Jude is on the word " this."

Q. 111. Are there any limitations to the command in Luke 6:35. " Lend, hoping for nothing again"? (This and similar Scriptures have cost me pounds, I believe.) J. G.

A. Most certainly. Your duty to provide for your own, to do good especially to those of the household of faith; and other Scriptures clearly limit it. We doubt not that, in this verse as well as verses 29, 30, what is taught is the spirit in which we are to walk and act.

Q. 112. Is it right to emphasize the "if" in 1 Cor. 15:2? J. G.

A. Whether it is emphasized or not is of little matter so long as it is there. Paul is here writing to his Corinthian converts (or professed converts) and refers to the gospel which they stood in and were saved by (if they had held fast the truths he had preached which were of saving power) unless it should turn out that (there being no resurrection) their faith was vain. Compare verse 14. The "if" did not touch any that did hold it fait, and those who did not were obviously mere professors.

Q. 113. Will you kindly explain "and the fruit of righteousness is sown in peace of them that make peace"? M. A. T.

A. We cannot say that the exact meaning is clear to us. Great blessing here attaches to the peacemaker, as in Matt. 5:9. Righteousness and peace are his; two things that are met together, and both ours in Christ; only here it is the practical righteousness and peace that belong to the ways of the true peacemaker. We shall be glad of further light on this verse.

Q. 114. In Gen. 2:2, "and on the seventh day God ended His work," Ought it not to be the sixth, for He rested on the seventh. Also are these days of 24 hours, or ages? M. A. T.

A. " On " might very well mean " by." The meaning however is clear that by the seventh day all the work was ended. We believe the whole language of the passage "evening and morning" &c. tends to show that ordinary days were meant, not vast undefined epochs of time, for observe the seventh is equally called a day, and was set apart and hallowed by God for rest from labor, as practically one day in seven has been ever since. The seventh clearly is not an age, but a day: therefore why not the other six? All the vast periods of time that geologists require come in between verses 1, and 2, for observe the rest of Gen. 1 does not describe the creation of the world, but merely the ordering of an already created heavens and earth for the abode of man.

Q. 115. Does the word " stauros " mean stake, or cross, as refering to Calvary? H. N.

A. It means literally "a stake. " There was no word for what we understand as cross in Greek, death being inflicted by various methods of impalements, and of tying or nailing up on bars of wood; some were simple poles, others like a X, others like a T, others like the sign +, and others again like the shape of a true cross. It is difficult for christians to whom the last has been perfectly familiar for nearly twenty centuries to remember that it is only the fact of the death of Christ that has given the word such a definite meaning and special significance. Even the Latin word "crux," (whence cross) has no precise meaning.

Q. 116. Does " swear not at all" prevent taking lawful oaths? E. M.

A. We think not. On the contrary Lev. 5:1 seems to show that such were justifiable.

Q. 117. Is leaven always a type of evil, and in what sense is the kingdom of heaven like " leaven "? E. M.

A. We believe leaven is always a type of a hidden corrupting principle rapidly pervading a mass. The parable in Matt. 13:33 is the counterpart of the previous one, which denotes the outward corruption that would mark the development of the kingdom; for it must ever be remembered that this embraces the whole circle of christian profession, and we well know into what a great tree this has now grown, and how many unclean birds find shelter beneath its branches. This parable shews the inward corruption, and that the kingdom would be characterized by a system of doctrines that should possess the whole mass. It is not faith, but a mere religious profession.

Q. 118. (1) Why is Dan omitted from the list of those sealed? (2) Why do not the numbers of Matt. 1:17 cones-pond with what goes before? E. M.

A. (1) We cannot say, but should be glad to hear. The tribe was certainly conspicuous for idolatry. That it will have a share in the final blessing and division of the land in the millennium is clear from Ezek. 48:1,32. (2) The verse fully corresponds with what goes before. Please state the difficulty, and also refer to answer to Q. 368. B. S. vol. i. p. 113.

NOTE. -In consequence of the great influx of queries this month, we are compelled to leave a few over till April, as our space is more than filled up.

Notes on Former Queries: Vol. 2, 102;142; 153

Q. 102. Is not the present aspect of the kingdom of heaven here lost sight of? The special character of the kingdom of heaven as now existing on earth, professedly owning its absent King, which began as soon as the Lord of it had taken His place above. It is the reign from heaven, and so is not the kingdom of heaven whilst the King is on earth. Later it divides into the Millennial kingdom (the kingdom of the Son) set up in power on Christ's return to the world; and into the kingdom of the Father, when the heavenly saints shine forth in glory. D.T.C.

Q. 142. The force and application of the passage in Isa. 43:3, is consequent upon the circumstances which led up to its quotation in Matt. 12 In the Chapter we see Jesus 'exercising sovereign power in deepest lowliness. Knowing that the Pharisees had conspired against Him He withdrew Himself, and great multitudes following Him He healed them all, charging them " that they should not make it known: that it might be fulfilled." That which follows reveals His character, as the rejected One, put in proverbial form. It is doubtless true that this character is displayed towards those who are as feeble as bruised reeds, or whose love may be but as smoking flax; but this is not the truth brought out in the passage, as the 16th and 17th verses prove conclusively. For notice, He "charged them that they should not make it known: that it might be fulfilled," &c.; here it is the character of the one acting which is brought into prominence and not (so much) the action. Of course this is His character only " till he send forth judgment unto victory." C. F.

Q. 153, p. 122.-We regret to find that some of our readers have gathered from the remarks made under the answer to this query that we intended to bring forward heathen mythology in support of Scripture. Such, however, was in no wise our intention. We are fully persuaded of the all-sufficiency and divine inspiration of the Scriptures, and that they need no support from external evidence. What we intended to convey was, that Scripture gives the true account of the facts upon which heathen mythology has based its fables.

Bible Queries: Vol. 2, 272-302

Q. 272. Please explain the difference between " heave " and "wave," in Ex. 29:27, and elsewhere. F. E. L. P.

A. They are two distinct words in the Heb. The one means to lift or raise, the other to scatter or shake.

Q. 273. What is the difference between " symbol" and " type "? In the paper on animals, in the same number, they seem used interchangeably. A. P. C.

A. We think the difference can be more easily felt than defined, and we do not think we could in a short space distinguish them satisfactorily. Many writers use the words interchangeably and in some dictionaries each is used as explanatory of the other. Still we think there are instances where " symbol " would seem appropriate, but in which we should shrink from using " type" without the direct warrant of Scripture. Type seems to mean an express and direct emblem, symbol is a wider and more general word.

Q. 274. Kindly say if Eccl. 7:1 refers to the believer's death only. If not, what does it mean?

A. It certainly refers to the death of a good man. At his birth he has a life of trouble before him, but at his death, all this is over, but a good name (better than precious ointment) remains. Always remember that the subject of Ecclesiastes is confined to what is "under the sun." (1:3, 14).

Q. 275. (1) What is the interpretation of 1 Cor. 11:27? (2) also of Heb. 12:27,28? w. J. H.

A. (1) It is not " whoever is unworthy to eat and drink," but whoever " eats and drinks unworthily." It is not an adjective referring to the person (which we get in 1 Cor. 6:2), but an adverb referring to the manner of eating and drinking (which is only used here and verse 29). In Corinth (20-22), it was grossly irregular. Taking the bread and wine without any sense of that which they set forth, would be another way of eating and drinking unworthily. The question is not of our worthiness, but of eating and drinking in a becoming way and spirit. (2) It is a solemn exhortation to a godly and consistent walk in view of our great privilege, and of God's great power and holiness, as will be shown in the coming judgments.

Q. 276. Who was Cain's wife? Gen. 4:17. w. J. H.

A. We are not told. Scripture plainly teaches the descent of all from a single couple. Hence Cain's wife must necessarily be one of the unnamed daughters of Eve. No doubt following the analogy of other Scriptures, only a brief glimpse of her history is given, and from Gen. 5:4 we learn that she had several more children than the three named. Let us admire and respect the silence of Scripture, where a plain statement might have led to evil in other days.

Q. 277. Because women were allowed to prophesy (1 Cor. 11:5; Acts 2:17) is that any warrant (now that is past) for their public teaching and speaking now? W. J. H.

A. Prophesying in the N. T. saints includes speaking to the conscience (1 Cor. 14:24,25), and we could not say in this sense it has wholly ceased. Other Scriptures limit the sphere in which women may exercise this and other gifts they may possess. (See 1 Cor. 14:34, and 1 Tim. 2:12).

Q. 278. (1) In 1 Tim. 2:9, what are women to do in "like manner " and when? (2) In 1 Cor. 11:5, where and when are women to pray with their heads covered? s. T.

A. (1) All that follows in the verse and everywhere "in like manner" as men in ver. 8. (2) See B. S. vol. 1, p. 68, Q. 313, also p. 94, Q. 348.

Q. 279. Did the high priest ever wear the garments of glory and beauty? D. T. C.

A. For eight days at his consecration Lev. 8:33,36, but not all of them subsequently in the holy of holies (Lev. 16:4). The robes for glory and beauty (Ex. 28:2,40) consisted of seven parts, four colored and three white; the breastplate, ephod, robe and broidered girdle of different colors; the broidered coat, the miter, and linen girdle of pure white. After Lev. 10 only the last three of the garments of glory and beauty were to be worn in the holiest. It is however, possible that all might have been worn on other occasions of priestly ministry.

Q. 280. Will you kindly define the meaning of the word " regeneration"? What is the washing of regeneration, in Titus 3:5? s. B.

A. It is only used here and in Matt. 19:28. It means the new creation in Christ. In Matt. it refers to the creation in Christ or new beginning of creation in the millennium, when all the effects of sin are done away. Here it means the spiritual new creation in Christ, which has practically purified us by giving a new place when the old is done away, and all is become new. It goes beyond the new birth in John 3

Q. 281. In 1 Kings 12:1, why did Rehoboam go to Shechem to be made king? H. S.

A. Its position was very central. It was the capital of the powerful tribe of Ephraim, who were the king's chief opponents. It would therefore be a conciliatory act on his part.

Q. 282. Kings 16:18 speaks of the "covert of the Sabbath." What is meant by this? H. S.

A. It is supposed to be either a sort of shelter or canopy erected for the people on the Sabbath, when the crowd was too great for the porch to contain them, or a seat covered with a canopy placed on an elevation, for the king and his court, when they attended public worship.

Q. 283. Sam. 5:17, says David went down to the " hold," and the Philistines " spread themselves in the valley of Rephaim." What is the "hold" here, and is the valley of Rephaim the same as the valley of that name near Jerusalem? H. S.

A. We cannot say what " the hold " is here; the words are omitted in 1 Chron. 14:8. The broad plain between Jerusalem and Bethlehem which is called by this name by Josephus, answers very well for the spot in all respects but one. The Hebrew word seems to point rather to an enclosed valley than a plain. On the whole, however, it appears most probable that this was the place alluded to in the passage.

Q. 284. With reference to 2 Kings 24:8-12 and 2 Chron. 36:9-10, was Jehoiachin 8 or 18, and did he surrender in the 1St or 8th year of his reign? M. B. H.

A. The reading in 2 Chron. 36:9 appear preferable, being supported by the historical record in 1 Esdras i. 43, and thus agreeing in the date of Jehoiachin's birth with Matt. 1:11. He was king of Judah for three months. The 8th year refers to the date of Nebuchadnezzar's reign.

Q. 285. (1) Was Mal. 4:5 fulfilled in the coming of John the Baptist? (2) What Scriptures prove that the Jews will be restored to Palestine? and will this be before Christ's return for His saints? M. B. H.

A. (1) In part according to Matt. 11:14, but inasmuch as they did not receive it, there will be a further fulfillment in Rev. 11:3, just before the Millennium. (2) Isa. 4, 6, 8, 9, 11, 12, 13, 29, 32, 34, 35, 54, 62, 65, 66, Jer. 32, 33, Ezek. 20, 34, 36, Zech. 13, and many other chapters. This restoration may begin before the church is taken away to heaven, but Israel will not be grafted into their own olive tree (Rom. 11) until the Gentiles are cut off, and God ceases to deal with them in blessing as now. This will evidently be when the church is gone and the present day of grace closed.

Q. 286. What is the meaning of being " baptized for the dead" 1 Cor. 15:29? E. J. B.

A. See B. S., January 1882, p.16, Q. 25.

Q. 287. Conder's " Handbook to the Bible " says, the holy anointing oil was only made once, as the penalty of " Keritoth" was denounced against the repetition of the manufacture of it. Is this statement correct? Was not the denunciation against the profane use, rather than against the actual repetition of its making for sacred use? H. S.

A. Ex. 30:32,3, certainly seems to bear out what you say. It is probable that Conder only repeats the Rabbinical tradition in stating it was only made once, founding this un that rigid interpretation of the letter of ver. 32 apart from the spirit, which is the root of so many of their blunders, They say it lasted 900 years, till the captivity. It appears however from 1 Chron. 9:30, that more was subsequently made. Saul, David, Solomon, Jehu, Joash were anointed with it.

Q. 288. Will you kindly explain John 12:47,48? Who is meant by the " one" in ver. 48, as in the previous verse the Lord says " I judge him not? " F. H.

A. "I judge him not" means that the Lord did not then execute judgment on those who believed not. The "one " refers to the gracious word He then spoke, which, when the day of judgment came, should rise up in judgment against all who heard them only to reject; even as now.

Q. 289. Many make use of Zech. 1:12,13 to support the doctrine of the " Invocation of Saints." Please spew the difference between angels and saints. C. H. F.

A. The passage refers to " angels," not " saints". The prevalent vague idea that we are to become "angels" some day finds no shred of support in Scripture. Angels existed before ever a "saint" was heard of. They too are spirits; we shall have bodies. They are not redeemed by the blood of Christ, for the fallen ones are never restored. Indeed there is no parallel between the two classes.

Q. 290. Is the " last trump" of 1 Cor. 15:52 synchronous with Rev. 11:15, viz., the seventh trumpet? A. R. C.

A. No. The trump in 1 Cor. 15 is a signal for the rapture of the saints, and the first resurrection; the seventh trumpet in Rev. is subsequent to this, and has no reference to the same event. See also B. S. vol. i. p. 92, Q. 341.

Q. 291. Is it true that believers ought not to pray day by day for the pardon of their sins? Did not our Lord Himself command us to do this in the prayer He taught His disciples, and is it not also the teaching of that verse " He that is bathed needeth not save to wash his feet, but is clean every whit "? I know another verse speaks of our being " clean through the word" and yet another of the washing of water with the word. But yet, day by day, especially at the close of the day, or after any fall which has greatly grieved me, I go to the cross of Christ, and cannot really help confessing, and asking for fresh pardon. Surely this is not wrong, nor unscriptural. I should be very thankful for some explanation of the subject.

A. R. C.

A. We must distinguish between being cleansed once for all before God, by the blood of Christ according to Heb. 10:2,22 etc., and the more common use of the word cleansing, which is by water, i.e., through the word (See John 15:3; Eph. y. 26, etc.) This cleansing, however, is twofold, which you have rightly distinguished. The bathing or complete cleansing refers to the new birth by water and the Spirit (the word of God applied by the Holy Spirit's power). The washing of the feet refers to the constant practical cleansing needed as to our daily ways, not as affecting our standing before God, but as affecting our communion with our Father. The word to a believer as to the sin he commits after conversion is plain in 1 John 1:9. We are to confess our sins daily, heartily honestly, and fully, and we receive there and then our Father's forgiveness. Once we really judge ourselves, there is no need to implore forgiveness, for it is assured us on the authority of this verse. Still none could find fault with the practice you describe: provided that you clearly understand that no sin alters your standing which is eternal, resting on the infinite and unchangeable value of the blood of Christ, in whom indeed alone you stand, but that it does affect your state, and that you get no communion, no forgiveness, until it is fully confessed.

Q. 292. What is being "fallen from grace." Gal. 5:4? S. B.

A. Seeking to be justified by the works of the law, rather than being justified by the work of Christ, thus giving up grace for legality. It was this that the Galatians were in such danger of doing.

Q. 293. How long was Noah building the Ark? From Gen. 5:32 and 7:11, it would appear 100, but from Gen. 6:3, 120 years. A. H. B.

A. Probably a very short time. The following considerations tend to show this. Verse 3 was not said to Noah. Verse 14, ordering the construction of the ark, was probably a very short time before the flood (see verse 13 "is come before me "). Verse 18 shows that Noah's three sons were not only born, but married. Now the eldest was only born a hundred years before the flood. If therefore we allow time for the youngest to get married, it brings us close to the date of the deluge. Besides this, two whom we regard as in the line of godly men, lived, the one (Lamech) to within 5 years of the flood, the other (Methuselah) to the very year of the flood. And it is hardly likely that in their lifetime Noah was the only righteous man (7:1.), which is the ground of vi. 18. Besides this, there is absolutely no scripture to favor the thought that the ark was a long time in being built.

Q. 294. Will all sins committed by God's children and unconfessed be brought to light at the judgment-seat, where work and walk will be tried? with especial reference to 2 Cor. 5:10; 1 Cor. 4:5; 1 John 1:9, also Rom. 14:12., Luke 12:2., Matt. 12:36, Psa. 90:8, and Rom. 2:6. H. C.

A. Certainly. Does it not say so in 1 Cor. 4:5; Rom. 14:11; Luke 12:2; Rom. 2:6. Matt. 12:36, rather applies to unbelievers. Refer also to B. S., vol. 1, p. 42, Q. 284, p. 67, Q. 311, Q. 312, which may perhaps throw some light on the subject.

Q. 295. Please explain John 13:10. s.

A. The R. V. reads correctly, " He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all." The meaning is, he that is washed all over, or bathed with the washing of regeneration by the Word and Spirit at the new birth, does not require a new nature again when he falls; but only requires the defilement, his feet (that part of him that touches the world) to be washed; that is the application of the word to his conscience, leading to true confession and restoration (1 John 1:9,) See Q. 291 above.

Q. 296. Please explain Num. 31:40. For what purpose were these 32 Persons, who were "the Lord's tribute" used? F. J.

A. Probably as servants to the Levites, or the priests. See verses 18-30.

Q. 297. Please explain (1) Col. 1:20; (2) Eph. 1:10. F.J.

A. (1) This passage stands in remarkable and striking cent] fist to Phil. 2:10. There when it is a question of being compelled to bow. three order of things are included, things celestial, terrestrial, and infernal. Here where it is a question of reconciliation, and making peace by the blood the things infernal, are most pointedly omitted, and the expression " all things " is expressly limited to things celestial and terrestial. The distinction is all important. What the reconciliation of earthly things means we know, that of heavenly things is more mysterious. In some way we know that Satan has access to the heavenlies, and there must be defilement where his presence is. Heb. 9:23, refers to the same subject. It is sufficient for us to know that there will be nothing in heaven or earth left that is not reconciled to God by the blood of Christ. (2) In this passage also, "all things" is again limited to things celestial and terrestrial. Here Christ is not the reconciler, but the head and center of all, even as He will be in the Millennial reign, when this passage will be fulfilled.

Q. 298. Please explain (1) Heb. 6:4; (2) 1 Cor. 15:31. T. H.

A. (1) Refer to p. 18, Q. 32, also p. 199, Q. 216. (2) The apostle's life of constant danger and trial was a daily death. We should be glad to know the force of the first part of the verse. " I protest by your rejoicing which I have in Christ Jesus our Lord."

Q. 299. Briefly explain Matt. 13:10, 11. T. H.

A. Christ so clothed His teachings in parabolic language, that only those who had ears to hear, heard; that is to say, only those who would do His will knew of the doctrine. John 7:17.

Q. 300. Please explain Matt. 19:23. T. H.

A. This agrees with 1 Cor. 1:26. The " hardness " refers to the immense snare that wealth and position are, and the hindrances they oppose to the simple reception of the gospel.

Q. 301. Should the last word in Isa. 50:4, be " learned " or "learner"? See Q. 139. E. B.

A. The word is, properly an adjective, in the plural form. It is translated disciples, in Isa. 8:16. The verses are thus rendered by Benisch, whose version is authorized among the Jews:-" The Lord eternal hath given me a tongue for disciples, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning; he wakeneth mine ear to hear as the disciples." And Henderson, in his blank verse translation of the Book of Isaiah, gives it as follows: " The Lord Jehovah hath given me the tongue of those that are taught, That I may know how to succor the weary with a word; He wakeneth me e very morning, he wakeneth my ear, That I may listen like those who are taught."

Q. 302. Referring to B. S. vol i., p. 41, Q. 277, please explain more fully the difference in significance between LORD, and Lord. E. S. V.

A. Dr. Angus states in his " Handbook," " LORD, in capitals, is the translation of Jehovah, and Lord, in small letters of another word. See Psalm ex., 1. This distinction is important."

That other word is Adonai; both this and Jehovah are considered to refer to the Second Person in the Trinity: and it is interesting to trace the word in this connection through the Old Testament.

Bishop Wordsworth, thus writes on the same subject: " The name JEHOVAH is a word of higher import (than Elohim); it is derived from the old verb hared?, to be, and signifies self-existence, (see Hos. 12:5.) Its proper meaning seems to be " He is," (see Gesenius, p. 337). The word JEHOVAH proclaims I AM THAT I AM. It was rarely uttered by the Jews, on account of their reverence and awe for the Divine Being, the Everlasting... but in its stead, they uttered the word Adonai, where the word 'Jehovah occurs in the Bible (except when it precedes Adonai); and since this word Adonai signifies or Runes Lord (and is rendered by Kurios in the Septuagint or Greek Version), therefore in our English Bibles the name Jehovah is represented by LORD.. The great antiquity of the word Jehovah is evident from its etymology. The word is derived from havah, to be, which was already antiquated when the Pentateuch was composed, and had been almost supplanted by hayah.

Notes on Former Queries: Vol.2, 117; 214-215

Q. 117. In confirmation of your reply to the above query (p. 90), and of the opinion that leaven is always used in scripture in a bad sense, and would be so understood by our Lord's hearers, the following remark of a recent writer may be interesting:-" No Arabic protestant minister or preacher in the Holy Land would speak of the world as being leavened by Christianity, but would consider such an association of ideas as incongruous and unnatural."

Q. 214, 215. I should be glad to have the position of the valley of Hinnom further elucidated. By your references to this valley, you appear to regard it as the valley bounding the modern city of Jerusalem on the south and west.

Is this really the valley called in scripture the valley of (Ge)-hinnom?

The Rev. W. F. Birch (in Palestine Exploration Quarterly Statement, for April, 1882, pp. 55, etc.) maintains that scriptural statements respecting the valley show that it was the one which separated the Temple Hill and Ophel, from that part now known as Zion.

In previous articles he has, I think, shown that in Scripture, "Zion," the " City of David " and "Jebus," are all names of one place, and that situated on the _Eastern hill of Jerusalem. If he is wrong will you please give the passages which prove (Qy. 215, 4), "The city of the Jebusites was the part known in modern times as Zion." H. S.

(We do not think that we can open our pages to the discussion of a subject such as this, which, deeply interesting as it must be to all our readers, cannot we think be independently investigated by many. In the answer referred to, we gave the view generally adopted, which distinguishes the valley of Hinnom from the Tyropoeon: but as to the identification of the different localities in Jerusalem, we have no doubt much to learn, and we may look for further light from the explorations now being carried on. That Zion was the Eastern Hill of Jerusalem, is a view that has been maintained by several writers.-En.)

Bible Queries: Vol. 2, 119-164

Q. 119. Will you kindly explain Eph. 4:4? Is the oneness expressed in the loaf (1 Cor. 10)? A. F. E.

A. Eph. 4:4-6 gives the seven unities of the Christian faith. The first, that of the body of Christ, is expressed by the fact of all partaking of one loaf at the Lord's Supper, 1 Cor. 10:17. The loaf thus not only sets forth Christ's actual body broken for us in death, but also reminds us of His spiritual body of which we all are members.

Q. 120. Please explain 1 Cor. 3:15. A. F. E.

A. These would seem to refer to a true child of God in contrast to ver. 16, 17, which appear to speak only of professors (See Q. 75, p. 83). In this case the man is not destroyed, but, his work being built of materials that can not stand the searching fire of God's judgment, is all burnt up; he, himself being saved, because a true believer. It is sad to think that a christian may thus at the end lose all the fruits of a hard and laborious life, unless the work has really been of God, and according to the immutable principles of His written word.

Q. 121. What is the difference in Scripture between the blood, death, and cross of Christ?

A. Refer to Q. 330, vol. i. p. 90. The blood of Christ is the atoning value of His death between God and the sinner (Rom. 3, &c.) The death is rather the delivering power of Christ's work from sin and Satan; hence it is not so much between me and God, as between myself and sin, and Satan (Rom. 9), while the cross is rather the separating effect of the death of Christ between me and the world, (Gal. 6) The cross is the measure of the rejection of Christ, the death the delivering power, and the blood the atoning value of Calvary.

Q. 122. Do the " love feasts " of 2 Peter 2:13, and Jude 12, (R. V.) refer to the Lord's supper, or a common meal of love? S. R. T.

A. Early in New Testament times the Lord's supper seems to have been preceded by the "Agapee," or feast of love. See 1 Cor. 11 where the apostle, if he does not actually separate the two, enjoins greater order and decorum at the first. As time went on, the love feast gradually got more and more separate from the Lord's supper, until it finally died out. The expressions in the passages alluded to, clearly refer to the common love feast.

Q. 123. Will you kindly give the meaning of "double" in Isa. 40:2? Is it the same as pardon? E,

A. The result is pardon on the ground of having received double punishment for her sins. Of course it is God's grace that reckons thus, looking at the Jews in connection with their Messiah; for apart from Him no amount of suffering could bring a righteous pardon for sin against God. This however, is a question of governmental pardon only.

Q. 124. Please explain Isa. 28:16 (last clause) and say what bearing it has on what goes before, and what application (if any) to us. E.

A. The New Testament (1 Peter 2) following the Septuagint reads, " shall not be confounded," and clearly refers to the contrast between those who rest on a sure foundation, and those who make lies their refuge (v. 15). This application of the passage is as forcible to us as to the Jew. The text (founded on our Authorized Version, "shall not make haste ") has also been used to teach that Christians should not act with undue haste or from impulse.

Q. 125. What position will children dying in infancy have in heaven? Will they form part of the church which is Christ's body? B.

A. Children who die young are saved in virtue of the death of Christ (Matt. 18:11). They are therefore among those who are Christ's, and are thus raised and changed at His coming (1 Cor. 15:23). We are not aware that anything further is said about them, but shall be glad to have any scriptural thoughts on this interesting subject.

Q. 126. Please explain " Henceforth know we no man after the flesh." E.

A. It means that the Christian is brought into a new sphere, and new relationships by the death and resurrection of Christ. The apostles had known Christ as the Messiah after the flesh. But He had died, and now in resurrection they know Him in His new character as head of the new creation and of the church. Their links also with Christians were all formed on this new and heavenly ground.

Q. 127. What was the name of David's mother? E.

A. It appears probable from a careful comparison of 2 Sam. 17:25, and 1 Chron. 2:16 that her name was Nahash-a serpent, unless the marginal reading be preferable that reads "Jesse" instead.

Q. 128. How are believers practically sanctified? E.

A. By becoming servants to God according to Rom. 6:22, yielding their bodies a living sacrifice (Rom. 12:1, 2), and by cleansing themselves from all filthiness of flesh and spirit inwardly, as well as ungodly connections outwardly (2 Cor. 6 and 7:1).

Q. 129. What is the difference between "the kingdom of heaven" in Matt. and the "kingdom of God" in Luke? T. H.

A. Refer to Q. 102, p. 88, where this question is answered.

Q. 130. Please explain the last clause of James 3:9. Z.

A. It clearly refers to Gen. 1:26, but we should be glad of further light as to what that means. In a general sense it no doubt sets forth the high qualities in which man differs from any other created being.

Q. 131. Does "we may have confidence," 1 John 2:28, refer to the apostle as having been instrumental in the conversion of those to whom he wrote? Z.

A. Certainly-they were the fruit of his labors. Compare 2 John; and 1 Cor. 3:15.

Q. 132. Is "Hagan" to which Jacob was bidden to flee in Gen. 27:43, the same as Padan-aram, Gen. 28:2? Z.

Haran is a city, Gen. 24:10, in Padan-aram,-that is " the table land of Aram"-a northern district of Mesopotamia. The former is therefore the name of a city, the latter of an immense tract of country of greater extent than modern Syria.

Q. 133. What is meant by the "middle wall of partition," Eph. 2:14? Z.

A. The legal ceremonies and ordinances that fenced the Jew off from the Gentile, thus forming a partition wall between them.

Q. 134. How can Satan be said to have the power of death, Heb. 2:14? H. J. M.

A. Man (Adam), seeking to be independent of God. was deceived by Satan, and became subject to death and to the dominion of Satan, who held over him the fear of death which kept him in bondage, testifying as it did both to the righteous judgment of God, and to his inability to escape the consequences of sin. Hence Satan's power is gone for those from whom the fear of death is removed by the delivering work of Christ.

Q. 135. Please explain Matt. 5:34, 35, 36, " Swear not at all: neither by heaven" etc. Would such an expression as "by Jove" be forbidden by this passage? W. F.

A. The passage rather needs obeying than explaining, for it is so plain that none could misunderstand it. Such expressions as you refer to need no words of ours to shew how unsuitable they are to christian language. We do not speak of the unconverted, as such passages are not addressed to them at all.

Q. 136. What are the "hornets" spoken of in Ex. 23:28; Deut. 7:20; Josh. 24:1, 2? Z.

A. We cannot say whether the literal insects are meant. We have historical proof that even armies have been seriously molested by swarms of hornets Moreover these insects abounded in Palestine. The simile of " chasing like bees" is found in Deut. 1:44, and it is possible that the word may be merely so used in these passages to symbolize the intense dread that God would put upon the Canaanites according to Ex. 15:16, and Deut. 2:25.-See also Isa. 7:18.

Q. 137. Please say why it was not wrong to eat the shewbread and do good on the sabbath, Matt. 12:1-14. E. B.

A. Because the Sabbath was made for man, and not man for the Sabbath. We must carefully distinguish between the Divine law and the Rabbis' traditions as to the Sabbath day. The former, while prohibiting all secular and unnecessary labor, allowed even extra labor in religious things, for the morning and evening sacrifices were doubled on the Sabbath, and so much work had to be done that it became a saying, " There is no Sabbath in holy things." To this Christ appeals in 12:5. Feasts were also allowed on Sabbath days. The tradition of the Rabbis, however, prohibited all action on the Sabbath, and was full of trivial absurdities, leading them, while professedly zealous for the letter, entirely to neglect the spirit of the law. The objection raised by the Pharisees in John 5:10, is based no doubt on Jer. 17:21-27, though all can distinguish between such a necessary act and bearing burdens in connection with business.

Q. 138. What is the meaning of the "second Sabbath after the first"? E. B.

A. It has been thought that this expression refers to the seven Sabbaths between the wave sheaf and Pentecost. On the morrow after the first Sabbath the wave sheaf was offered, before which it was contrary to God's law to eat green ears of corn (Lev. 23:14); this was the next and therefore the first Sabbath they could do so.

Q. 139. Can you give the correct reading for Isa. 50:4? E. B.

A. Please say what is your difficulty the passage is a lovely picture of Christ on earth as God's servant. The contrast is between the rebellious people who would not hear when Jehovah spoke (ver. 2), and the perfect Servant whose ever attentive ear was the secret of His ready tongue.

Q. 140. (1) In Ex. 17:1-7, and Num. 20:1-13, the name Meribah is given. Were Rephidim and Kadesh near each other? or were two different places named Meribah? (2) Were they supplied with water from the rock in Horeb, (Ex. 17) all the journey, and did it fail in Num. 20:1-13? E. B.

A. (1) Meribah, meaning contradiction, contention, striving, might well be a name given to two separate places so characterized. Kadesh and Rephidim lie far apart, the one near the beginning of the wilderness journey, and the other at the borders of Canaan. (2) On two separate occasions when there was a failure in the natural supplies that are found in the wilderness of the wanderings (which was nowhere the sandy desert so often supposed) water was miraculously provided out of a rock; on the latter occasion Moses sinned, and therefore never entered the land.

Q. 141. " For the invisible things of Him from the creation of the world are clearly seen," (Rom. 1:20.) What are the " invisible things "? E. B.

A. Does not the apostle clearly answer your question? His eternal power and Godhead," witnessed to by the rain from heaven, the fruitful seasons (Acts 14:17) and all the varied glories of creation. This is also the argument of the closing chapters of Job.

Q. 142. Will you be kind enough to explain Matt. 12:20? S. B.

A. The quotation is from Isa. 42:3. The popular explanation is that the condescension of the Lord is such that He will not despise or neglect the feeblest, represented by " a bruised reed " or a " smoking flax." Another interpretation rests on the word. " till," and is to the effect that the Lord was not on earth to execute judgment on any represented by the reed or flax, but that He would judge such in a coming day. We trust we shall receive some further replies to this query.

Q. 143. Does not the "day of the Lord" begin when the church is taken away, and close at the commencement of the millennium, or does it go on through to the end of time? Is it not characterized by such scriptures as Dan. 12:1; Zech. 14; Mal. 4:1; Matt. 24:36, and others? E. L.

A. The day of the Lord begins with Christ's public and sudden appearance in the clouds of heaven (1 Thess. 5:2), and will last through the millennium according to 2 Peter 3:8, and will even include at the close the passing away of the heaven and the earth. It does not begin before the church is taken away, for Christ comes for her as "the morning star." The day does not begin until the rising of the Sun according to Mal. 4, which prefigures the public return of the Son of Man as depicted in Rev. 19. Inasmuch as the saints come with Christ out of heaven, they must have been taken there previously.

Q. 144. Would you kindly explain Mark 3:28, 29? H. R.

A. Compare Matt. 12:31,32. You will see that what the Lord means by " speaking against " the Holy Ghost is attributing His work to the power of Satan. Those who thus spoke against the Holy Ghost should not be forgiven; neither in that age (that of the law), nor in the age to come (that of Messiah's reign). The Lord having taken His place as Son of Man in humiliation, this solemn warning did not extend to words spoken against Himself.

Q. 145. Would you kindly distinguish between "envy" and "jealousy" as used in Scripture. In the R. V. it has "jealousy" where "envy" is used in the A. V. (Acts 13:45.)

A. The proper word for envy only occurs in the New Testament as follows:-Matt. 27:18; Mark 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Titus 3:3; James 4:6; 1 Peter 2:1, and is always used in a bad sense. The other word translated envy, zeal, fervent mind, jealousy, etc. has two meanings, according to its use; the one is equivalent to envy, and the word is so used in 2 Cor. 12:20; Jas. iii, 14, &c. The other meaning is rather that of honorable emulation than envy. The difference between the two has been beautifully defined " We ought by all means to note the difference between envy and emulation; which latter is a brave and noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent, and that, such an imitation as scorns to fall short of its copy, but strives, if possible, to outdo it. The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself." The word is used in this better sense in John 2:17 (zeal); 2 Cor. 7:7 (fervent mind); 2 Cor. 9:2 (zeal): 1 Cor. 12:31 (covet earnestly.) &c., &c., Acts 13:45, is evidently a bad use of the word.

Q. 146. Please explain Matt. 8:4. T. H.

A. Jesus simply told the man to act as the law directed him in Lev. 14:3.

Q. 147. Is "defiled" in Deut. 22:9 a correct translation? Z.

A. The word literally signifies "set apart," and hence it is usually applied to holy things. It seems here to mean that the crop thus mingled must be set apart, and could not be available for man's use, being obtained in contrariety to the Lord's commands, which taught distinctiveness and separation in every transaction in life. In Benisch's Jewish School and Family Bible (a Version made under authority), the verse is thus translated: " Thou shalt not sow thy vineyard with two kinds of seed; lest thy fullness, the seed which thou have sown, and the increase of thy vineyard, become unlawful." In Lev. 27:10 a somewhat similar meaning to that of the use assigned to this word defiled, is conveyed by the expression holy (a word from the same root) referring to a beast brought for sacrifice, which even if "bad" i.e. not suitable on account of some blemish, could not be redeemed, taken back for the use of the offerer, or even exchanged, but fell to the portion of the priests for their maintenance.

Q. 148. Neh. 8:10. Is the thought here, the joy the people had in the Lord, or the Lord's own joy in His people at that moment? What light does the Hebrew throw on this? Z.

A. The word used for joy in this passage occurs in the Hebrew Bible only here, in 1 Chron. 16:27, (where it is translated gladness,) and Ezra 6:16. It literally signifies praise, and evidently seems to refer to the joy of the people in the Lord, joy which they first received from Him, John 15:11, to strengthen them in their path through life. It has been well said that " the devout soul derives strength from godly thankfulness, and holy joy, because that God will help those who praise Him to rejoice in Him. If the strength of the Lord is our joy, then the joy of the Lord will be our strength." A depressed Christian cannot be a strong Christian.

Q. 149. Why did the Lord frequently instruct those whom He healed to " tell no man," as in Mark 8:26, also in ver. 30, under other circumstances? (2) Why did He justify David and the priests, Matt. 12:3-5? W.

A. (1) Christ was not here to glorify Himself or to speak of Himself, but of His Father. He never sought publicity though giving all who had ears to hear, and eyes to see, opportunities of recognizing Him as the Son of God. The command was in perfect keeping with the character of His mission, and especially so in Mark as the perfect servant. (2) In showing that the Sabbath was made for man and not man for the Sabbath, we could however say that Christ justified David. Did He not rather shew that if the king's followers could act on an emergency in such a manner, how could the pharisees (who all revered David) find fault with His disciples who had broken no law, but merely their tradition? See also Deut. 23:25; Q. 137, 138 ante.

Q. 150. Eccl. 9 seems to teach the doctrine of annihilation, but is not the "preacher" looking at events from man's side and not according the wisdom that God teaches? W.

A. We cannot agree with you that annihilation is here taught. Refer to Q. 319, vol. 1, p. 88, and you will see that the standpoint of the whole book is a survey of all on which the sun shines, hence verse 6 is quite true. Death closes a man's earthly career in this world forever; what happens to him hereafter, and in another world is not the subject, and would be quite out of place if introduced here.

Q. 151. In Num. 1:33-35 the tribe of Ephraim is numbered as 40,500, and that of Manasseh as 32,200. In Chapter 26:34-37 Manasseh is increased to 52,700, while Ephraim is decreased to 32,500. How is this, for did not Jacob prophesy that Ephraim should surpass Manasseh? W. J. B.

A. The decrease is very remarkable, but was only temporary (Deut. 33:17), and the subsequent history of the tribe which got its first ascendency under Joshua and culminated in becoming a kingdom under Jeroboam, abundantly fulfilled the prophecy of Jacob.

Q. 152. What is the lawful use of the law spoken of in 1 Tim. 1:8? W. J. B.

A. That for which it was intended, namely, as a rule for man in the flesh, (not that he could ever keep it, but to demonstrate that he could not). The Christian is not under law. Hence to put him under it is not a lawful use of it; nevertheless he is to 'walk in the spirit of it and indeed far beyond it. (Matt. 5 &c.)

Q. 153. (1) Who are the "sons of God," Gen. 6:2? (2) Please explain Ex. 24 10, 11. E. S. M.

A. (1) It is generally thought that they were those on the earth who feared God (the Shem line) for which reason they are called " sons of God," as Adam was (Luke 3:38); that their sin consisted m their intermarrying with a godless race (the Cain line,) thus furnishing the first example of the mingling of hot and cold, of which Laodicea (Rev. 3) is the last and worst. There is much however to support a contrary view, viz., that angels are here referred to (see Job 1:6, and Jude 6). The whole of heathen mythology also shows that the idea of a race of giants, the offspring of a superior race of beings intermarrying with the human race, was wide-spread. Against this thought, Matt. 22:30, and Heb. 1:7 have been urged, but they are not conclusive, being only descriptive of the normal state of unfallen angelic beings. On the whole, we are inclined to believe that Jude especially refers to this time, and that "sons of God" here means angels. (2) Refer to vol. 1, p. 66, Q. 304.

Q. 154. (1) When was the "writing" from Elijah written, 2 Chron. 21:12? (2) Is it known why the blind and the lame were "hated of David's soul," 2 Sam. 5:8? E. S. M.

A. (1) We read of Jehoshaphat's death and Jehoram coming to the throne before we read of Elijah's translation; and hearing of his great wickedness in murdering his brethren, Elijah probably left this writing to be sent to the king on the first opportunity. We know nothing certain beyond the fact mentioned here. (2) If we read ver. 8 according to the margin, it would appear that the very cripples confident in the power of their stronghold had insulted David who was not likely to overlook the offense. It is worthy of note that "great David's greater Son " healed the blind and the lame in the temple at the same spot.

Q. 155. (1) Can the believer by faith in Christ claim the entire redemption of his body from Satan's power? (2) Does not Deut. 7:15 apply equally to the obedient believer now whose life is consecrated to the glory of God? F.

A. We do not quite grasp your question. We wait for the redemption of our body as a fact. As a matter of faith, the price has been paid, and we are redeemed body and soul. Still if Christ does not come, death may yet claim our bodies, that "last enemy" which is surely the proof of the power of sin and of the work of Satan. (2) Not necessarily. Israel was an earthly people and all their blessings were bodily and temporal. The Christian is not of the earth and his blessings are spiritual, (though God surely cares for the body too,) and sickness is not always the result of sin. It often is however from sin, 1 Cor. 11, &c. We would therefore agree that in a general way such a passage is often true of those you speak of, but could not lay it down as a doctrine.

Q. 156. Did Satan claim the body of Moses, or what was the dispute about in Jude 9? F.

A. It appears that he did, and it has been thought that, inasmuch as Moses and Elias probably are to be the two witnesses in the last day, and appeared at the transfiguration, the object of Satan was to prevent the presence of one by having possession of his body. For two witnesses were required by the Jewish laws to convict of any great crime, such as the crucifixion of Christ. The simpler reason however would be that he wanted to obtain it in order to make it an object of worship to Israel, and thus become a snare to them.

Q. 157. What is the meaning of "the Mystery of God, and of the Father, and of Christ," Col. 2:2? A.

A. The R. V. reads "that they may know the mystery of God, even Christ," &c. Another critical reading is " to the full knowledge of the mystery of God, in which are hid all the treasures," &c. If the R. V. is right the mystery is clearly " God manifest in flesh," i.e. Christ, otherwise the mystery would evidently refer to Eph. 3.

Q. 158. In 1 Thess. 5 it is said " That day shall not overtake you as a thief." Does it not seem from this that the Church will be on earth until the Lord's appearing in judgment? The passage can scarcely mean " It shall not overtake you at all." What would you consider the strongest passage to support two comings? J. H. B.

A. We do not quite know from what version you are quoting. The A. V, reads " But ye, brethren are not in darkness, that that day should overtake you as a thief;" the R. V. is practically the same. We fear therefore that your rendering is merely a misquotation and one on which you have based an erroneous idea. The attentive reader will readily discern the difference between "that it should," and "it shall." The day of wrath and judgment of Chapter 5 is not for the christian (ver. 9) it being revealed in Chapter 4 that he will be caught up previously to heaven, thence to return with Christ according to Rev. 19. Chapter 5:1 shows that they needed no instruction as to the public appearing, Chapter 4:14-17 shows that they required a good deal as to the previous coming into the air.

Q. 159. What does the third part of the sun and moon being darkened, (Rev. 8:12) mean? Is it that the day and night will be shortened, or is it simply that light will not be so intense? J. H. B.

A. We should understand it to mean the latter, that is, that its light would all be dim and dull.

Q. 160. What are "vows" spoken of in the Old Testament? Have they any meaning for us in principle or practice? T. R.

A. Devoting one's person (Num. 6.2), one's children (1 Sam. 1:11), one's property (Gen. 28:22), &c. to God. The Nazarite vow is the one most spoken of (Num. 6) and is the pattern of the life of Christ on earth, and of the lives of all who tread in His footsteps in real separation from this world, and from sin by the power of the cross of Christ (Galatians). The separation, however, is inward now, not by outward signs as in the Old Testament. The measure of christian devotedness is found in Christ's life, the example of it in Phil. and the exhortation to it in Rom. 12.

Q. 161. Why was the whole sacrifice not burnt in Lev. 1:16, as in the other burnt offerings? here the crop and feathers were to be cast aside. A. P. C.

A. You will find from Lev. 7:8 that the skin of the burnt offering (to which the feathers of the bird corresponds) was not burnt. Hence there is the most perfect analogy.

Q. 162. Is the crown of life (Rev. 2:10) only for martyrs, the crown of glory (1 Peter 5:4) only for those who shepherd the flock, and the crown of righteousness (2 Tim. 4:8) only for those who love His appearing, or will each believer receive all these crowns? H. C,

A. The crown of gold (Rev. 4:10) seems common to all, and the three you have alluded to are only promised as special rewards for special service. See p. 106.

Q. 163. (1) Do the 24 elders in Revelation represent the church? (2) Is the tree of life (Rev. 2:7) Christ Himself? (3) What is meant by the hidden manna, and the white stone in Rev. 2:17? and (4) What by the leaves of the tree in Rev. 22:2? H. C.

A. (1) We cannot say that they represent the church as such. Inasmuch as saints are said to be kings and priests unto God, (chaps. 1 and 5) the number 24 certainly suggests an analogy with the 24 courses of priests appointed by David just before the glorious reign of Solomon (1 Chron. 24) It is clear that the saints seen on earth in Chapter 1 as kings and priests are the same here in their priestly order, and royal position (crowns and thrones) in heaven. (2) Yes. (3) Christ in His humiliation remembered in all the glories of heaven, referring to the pot of manna laid up before the Lord in the Holy of Holies, The white stone refers to the old way of voting, when black stones were given against the candidate and white stones in his favor. It means a mark of special individual favor. (4) We cannot say.

Q. 164. Is "loving kindness" in Psa. 63:3 the right word? E. B.

A. Yes, the word is also frequently translated mercy.

Notes on Former Queries: Vol. 2, 14; 63

Q. 14. p. 18. In the answer to this query, it seems to be assumed that the " woman " who anointed the "head " of our Savior as described by Matthew and Mark, is the same as Mary mentioned by John as anointing his feet. The following succession of references will, I think, show that the anointing described by John as done by Mary was performed on a previous occasion; and probably by another person than the person mentioned by Matthew and Mark.

John 11:2, says this is "that Mary which anointed the Lord with ointment, and wiped His feet with her hair."

John 12:1, " Jesus six days before the passover came to Bethany " &c. 3rd verse, Then took Mary, &c. and anointed the feet of Jesus, and wiped His feet with her hair." 12Th verse, on the next day (the fifth before passover) Jesus entered the city of Jerusalem in triumph.

Mark 11:11, after entering the Temple and looking about upon all things " he went out unto Bethany with the twelve."

12Th verse, on the morrow (fourth day before passover) " as they came from Bethany he was hungry and came to the barren fig-tree."

15th verse, Jesus cleansed the Temple, and 19th verse, went out (to Bethany) at even, 20th verse, "and in the morning (third day previous to the passover) they found the figtree withered, and going on to the Temple the Pharisees dispute with Jesus, (see Mark 11:27, to 12.) Then 13:1 records his going out of the Temple, and the rest gives His discourse on the Mount of Olives; immediately followed by the note of time 14:1, after two days was the feast of the passover, and the account of the feast in the house of Simon the leper and the anointing by the " woman " who broke the alabaster box and poured the ointment on the head of Jesus, see verse 3, corresponding with Matt. 26:7. In neither Matthew nor Mark is anything said about the feet being either anointed or wiped, and the 13th verse in Matt. 26 and the 9th verse in Mark 14 agree together in recording the prophecy respecting the wide publicity to be given to the act of this "woman." When Mary anointed the feet of Jesus, is it not more likely that (as Martha served) it was at the house of Mary, Martha, and Lazarus that the feast was then given?

H. S.

Note-We cannot say that we agree with the conclusion our correspondent has arrived at, but as this is a subject on which a good deal of difference of opinion has been expressed, perhaps soma other of our readers will reply to his remarks. Ed.

Q. 63, p. 53. It is said the saints who arose after the Lord's resurrection appeared unto many. From this I would judge they did not live on earth again, but they appeared unto many just as the Lord Himself did.

J. H. B.

Bible Queries: 353 - 392

All Queries received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.

Q. 353. Why were the Israelites not to eat fat (Lev. 3:17) while in Neh. 8:10, we read "Eat the fat"? E. S. M.

A. The Israelites were not to eat fat, "the inward excellence or perfection" of the animal, nor the blood "the life," because both belonged to God. The passage in Nehemiah is probably figurative, as "the fat of the land" means the best part, just as "the sweet" would not mean what had a sweet taste, but what was pleasant.

Q. 354. In Num. 11:8, ought not the people to have been satisfied with the Manna without baking, and is not fresh oil nauseous, and does it not mean, not being satisfied with Christ alone? M. S.

A. We can hardly accept this interpretation, seeing that the children of Israel baked it when it was first given (Ex. 16:23.) in accordance with the Lord's word. Fresh oil would by no means be considered nauseous in the East, where it is an accompaniment of most dishes. It would rather signify a rich taste. See Q. 303, B. S. p. 66.

Q. 355. Does Matt. 25 refer to the present time, or to the Jews, and to take place after the Church is taken away? M. S.

A. The parable of the Ten Virgins refers to Christ's coming, for which we wait, and the companion parable of the Talents, shews our work during His absence, the two thus giving both sides of the Christian's position down here. The latter part of the chapter is the judgment by Christ of the living nations on earth just before the Millennium and at his public appearing. The Jews come in as "my brethren" (v. 40.) See " Notes for Young Bible Students." Y. B. vol 2, p. 74.

Q. 356. (1) In what sense is God the Savior of those who do not believe? 1 Tim. 4:10. (2) What would be the "Evil spirit from God" which came upon Saul? Would it be a form of suffering or illness? (3) How can one man deliver another over to Satan? what does this mean? 1 Tim. 1:20. S. B.

A. (1) In the sense of being their preserver, referring to temporal mercies. (2) Probably some foam of possession. (3) Compare 1 Cor. 5:5, where it is connected with putting away from the communion of saints. Probably from the addition " and my spirit" this " delivering " goes beyond mere discipline and refers to a special apostolic power. Compare the history of Peter and Simon (Acts 8). The object was the destruction of the flesh, not of the spirit.

Q. 357. Did the Israelites after leaving Egypt still adhere to the instructions given them to select the lamb for the Passover four days before it was to be killed? F. P.

A. We have no reason to doubt it, for unfortunately they were far more punctilious about the ceremonial than the moral law.

Q. 358. (1) Matt. 10:10, says the disciples were not to provide scrip, or staves, but Mark 6:8 on the same occasion commands them to take " a staff only." Please explain. (2) Also, where was Jesus from the time He sent the disciples out till they returned ( ver. 30.)

A. (1) The explanation of the difference generally given is that in Matthew, weapons of offense are meant, in Mark, a stick for walking, but we fear that this is not quite satisfactory. We shall be glad to get a better explanation. (2) Do we not get the answer to this in Matt. 11:1 " And it came to pass when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities."

Q. 359. Ought the word "Lord" to be Jehovah in Matt. 1:20, 22, 24; 2:13, 15, 19; 3:3; 4:7, 10; 5:33. E. B.

A. All these passages mean Jehovah, being either quotations from the old Testament or else distinguished by having no article "the" prefixed, being literally "the angel of Jehovah" etc.

Q. 360. Please explain clearly about the punishment of the heathen (Hindoos, Brahmins, etc.) who have never heard the gospel? C. S. B.

A. We quote as follows from a well-known work. " The Gentiles will be judged according to the light of nature and of conscience neglected and resisted. St Paul's sermon in Athens is no less clear as regards the condition of the heathen. As he said at Lystra ( Acts 14:8-18.) they were not left without a witness, in that God did good and gave rain and fruitful seasons, filling their hearts with food and gladness. By such things, he declares again in another place, (Rom. 1:20) God's eternal power and Godhead are clearly seen, so that they are without excuse, and so here (Acts 17:22-31.) God left the heathen to themselves, not that they should forget Him, but that they should seek Him, even though it were in utter darkness, so that they should need to grope for Him "to feel after Dim and find Him " and though there was ignorance of God, He could w ink at the ignorance and give blessing notwithstanding, for " He is a rewarder of diligent seekers. If it be asked, whether any have, in fact, been saved thus, I turn from the question, though I have no doubt as to the answer, (See Acts 10:34, 35) In addition we may add that in Hell there are differences of punishment of which we have no conception. These are indicated by the fact that it is the one who knew his Lord's will and did it not, for whom the outer darkness is reserved.

Q. 361. Kindly say "who are the sheep who did not go astray, (Matt. 18:13.) C. M. B.

A. The Pharisees who "need no repentance," who said " we see," and therefore their sin remained, (John 9:41). Observe these are never brought "home rejoicing," but are left in their fold in the wilderness.

Q. 362. What is the state after death of the heathen, of all who have had no opportunity to hear the gospel. Is there any Scripture to spew that an offer of salvation can be made in another life? S. B.

A. See answer to query above. Their present abode is in Hades, where they await the last judgment which will not be merely a casting of the wicked into hell, but a deliberate judgment of each unregenerate man according to his work and light. Then will be shown that "the judge of all the earth" knows how to "do right." 1 Peter 3 is the only Scripture that is supposed to give color to the views you allude to. In refutation of this see Q. 93, Y. B. vol. ii., p. 140, and Q. 117, same vol, p. 196.

Q. 363. What is meant by the expression "He feedeth among the lilies?" Song of Sol. 2:16. S. B.

A. In Song of Sol. 2:2, we find His Bride compared by Christ to a lily, and while the expression you refer to may be taken generally, as expressive of satisfaction and rest, the word " lilies" may convey the deeper meaning of the pleasure Christ takes in being among His people. Compare, walking in the midst of the golden candlesticks, Rev. 1.

Q. 364. Please explain Hag. 1:4. E. M. T.

A. Does not verse 2 explain it? "Ceiled" means "roofed." Please say what is the difficulty.

Q. 365. Please explain the first part of Hab. 3:3. H. L. N.

A. Paran is Sinai, and refers to God's glorious appearance to his people there. Teman is the name given to the region extending from the South of Palestine. The Prophet here refers to God's manifestations of His glory at various times after Sinai.

Q. 366. Please explain the Lord's words "Touch me not" in John 20:17, when they "held Him by the feet and worshipped Him," in Matt. 28:9.

A. Both are in beautiful harmony with the character of the Gospel. In John the " Son of God " says " Touch me not " to Mal y, who was to know Him henceforth by faith, (John 14:1.) not by sight or sense. Mary is here a type of Christ's heavenly brethren. His earthly brethren (represented by these women,) will surround the "King of Israel" at His return, and to them He will be known by sight and sense, not, as now to us, by faith. (See John 20:29.)

Q. 367. (1) Please explain why leaven was to be excluded from all offerings but that of Lev. 7:13. (2) Please explain Matt. 26:29. K.

A. (1) Leaven throughout Scripture is a type of what is evil, never of what is good,-of hidden " malice and wickedness." Leaven was not to be burned before the Lord; the offering of Lev. 7:13, was not burned by fire (See Lev. 2:11.) and the offering of it there shows that though we are not in the flesh, it is still in us. (2) Christ here is the true Nazarite, and is separate from all earthly joys (of which wine is here the type) until the kingdom. Observe this occurs characteristically in Matthew, where He is the " King of Israel."

Q. 368. (1) Please say how the 14 generations in Matt. 1 are calculated, the same plan does not seem to have been followed in each of the three cases. (2) Please explain the difference between Spirit and Soul in 1 Thess. 5:23. A. A. R.

A. (1) In verse 8 the three Kings " Ahaziah, Joash, and Amaziah" are left out (1 Chron. 3:11.) being Athaliah's children to the third generation. About seven generations have been omitted in the last fourteen. It was a common practice in Jewish genealogies to arrange these in periods with the same number in each, thus in the writings a Philo the genealogy from Adam to Moses is arranged in two tens and a seven by the repetition of Abram, while in a Samaritan poem the same period is arranged into two tens only by leaving out the six least important names. (2) The spirit (what we call "soul ") is the highest part of man, wherein he differs from a beast and the "soul" is the animal life wherein he resembles one. See Y. B. vol iii., p. 140, Q. 211.

Q. 369. (1) Is there any difference in words, sayings, and word (John 14:23, 24,) also in "word" Rev. 3:8. "sayings" 22:7. Are all the same, and do they mean the written word? (2) Does Rev. 22:7, "this book" strictly apply to Rev. only and is Rev. 3:8 more general? J. H.

A. The word in verse 23 is singular, and in verse 24 first plural then singular, but the word is the same. The plural means the positive commands of Christ, the singular rather the whole tenor of His thoughts and wishes, apart from express command as revealed to us in the Scripture by the Spirit. (2) Yes, it refers to prophecy only; in 3:8, it is Christ's word in general as explained above.

Q. 370. Kindly explain 2 Cor. 2:14-16. S. R. W.

A. The sweet savor was that of Christ's name which is spread abroad by preaching, whether the result of that preaching to man be life by receiving it, or death by rejecting it. In either case Christ is proclaimed.

Q. 371 (1) Please explain Eph. 4:26 " Be ye angry and sin not ". (2) Has the "good wine" of John 2:10 any typical meaning?

A. There is such a thing as righteous indignation, but it is not to be treasured up against a person. (2) Earthly joy at its best must fail, and the best joy in the millennium (of which this may be a figure) must all come from Christ, "good wine" thus means real joy. See Q. 367.

Q. 372. What land is often spoken of in Isa. 18:1? A. S. M.

A. Some unknown country beyond the limits of the Nile and Euphrates, that will come with light vessels to the assistance of Israel, " Shadowing" or " whirring with wings " would signify protection, of which wings are the symbol.

Q. 373. Please explain further the meaning of 1 John 5:7, 8. C. E. S.

A. You will see the R. V. rightly reads " For there are three who bear witness, the Spirit, and the water, and the blood, and these three are one. " There are three witnesses to the gift of eternal life through Christ; the spirit of God bringing home to our hearts the testimony of the value and meaning of the death of Christ (Heb. 10:15), the water that flowed from His side the word of God cleansing and regenerating, the blood of Christ atoning and expiating; by the first two we are born again (John 3:5, comp. 1 Peter 1) by the latter cleansed from our sins. (Rev. 1:5.)

Q. 374. (1) Why is David called a man after God's own heart? (2) Does the whole of John 14:12 apply to every believer, or only the latter part? C. E. S.

A. (1) Probably in contrast to Saul who was a man after the people's heart, being tall and commanding in every way, but God looketh not on the outward appearance (1 Sam. 16:7) (2) No doubt this applies specially to those to whom He spoke, and who afterward wrought the miracles in the Acts; the latter part especially applies to those who labor in the energy of Holy Ghost, which Christ sent down at. Pentecost, this is why He says, "because I go to my Father."

Q. 375. (1) Please explain 1 Peter 3:19? (2) On what Scripture is this based, "He wears our nature on the throne?" C. E. S.

A. (1) We must refer you for an answer to Y. B. vol. ii. p. 140, Q. 93, also same vol. p. 196, Q, 117. (2) We presume on the fact that our Lord has still a body though a glorified one. Like many hymns it goes a little beyond Scripture, the nearest is perhaps in the end of Heb.

Q. 376. Does Song of Sol. 2:1 refer to Christ or "my love" verse 2? A. W. G. W

A. "The rose of Sharon" refers to Christ, and it is He who speaks the latter half of the verse, supposed by some to read, "and as the lily of the valley" referring to and connected with verse 2, and thus meaning the church. Perhaps the new translation will clear it up.

Q. 377. (1) Please explain Mark 9:37. How is the "little child " to be received? (2) also 1 Cor. 7:14. A. W. G. W.

A. (1) This does not speak of children, the word "if such" refers to verse 34, and means one who is humble, and has the spirit of Christ, of which the child was the figure. Compare Matt. 18:5, 6, &c. where "such little child" all through means a believing disciple. (2) This refers to the law under which a child even of the Israelites is unclean unless circumcised, but under grace, if even one parent be a believer the child is holy by birth, that is in virtue of having one Christian parent, according to God's blessed order of "thou and thy house." The child being thus holy by birth it is to be brought up in the nurture and admonition of the Lord.

Q. 378. (1) Does the word " cleanseth" (1 John 1:7) refer to time? (2) Are the white robed multitude of Rev. 7:9-17, to live on the earth with the 144,000 sealed servants? A. W. G. W.

A. (1) It is abstract-past, present, future, or rather in the eternal present. (2) Yes, they are before the throne, not around it, and are the Gentile inhabitants of the millennial earth, the 144,000 being the Jewish ones.

Q. 379. (1) Does the quotation in Heb. 2:6,8, refer to Christ or to man before his fall? (2) Where is verse 13 quoted from. Does the "I" refer to Christ and the "him" to the church? Enquirer.

A. (1) It refers to man as set over all by God; so far as he was a type of Christ. In this place however Adam failed, so that all is taken up and made good by the Last Adam as man. (2) Psa. 18:2, the "Him " is God, not the churches.

Q. 380. (1) What is the difference between Christ as Head of the Church and as Head of all principality and power? (2) What is Christ's yoke? (Matt. 11) Do we get it from Christ or go under it with Him? C. E. S.

A. (1) One gives His position as Christ in relation to His heavenly people the other as Son of man over the whole universe (See Psa. 2) (2) The yoke is entire submission to God's will, which Christ had manifested so perfectly in this very Chapter. Christ asks us to take it; so that it is His as given to us, but also His as having borne it. When we bear it we have the consciousness that we are walking with Him in His path.

Q. 381. (1) "A righteousness of God" (Rom. 1:17, R. V.) Is this more correct than "the righteousness"? (2) What does "endure hardness" mean 2 Tim. 2:3.

A. (1) It would be better simply " righteousness of God " there being no article in Greek and it refers to the new righteousness which is in contrast to righteousness of law. By the righteousness of God we refer rather to the whole doctrine connected with the subject. (2) R.V. says "suffer hardship." Another rendering is " Take thy share therefore in suffering; " the expression also occurs 1:8.

Q. 382. (1) When was Peter converted? (2) Was it a sacrifice for Paul to count all things but loss in Phil. 3.? (3) Please explain John 5:39, is it a command? C. E. S.

A. (1) It depends on what you mean by conversion. Peter was born again in John 1 He became wholly a follower of Christ in Luke 5 and was restored or converted after the resurrection. (2) Naturally of course it was, or the act would have had no value, but it was not felt by him to be such when be thought of Christ. (3) See Y. B. vol. 2 p. 51, Q. 58. It is a command or exhortation.

Q. 383. Please explain the "book of life" in Ex. 32:32, Phil. 4:3, Rev. 3:5, Rev. 20:12,15. "Book of the living" Psa. 69:28, " The book," Dan. 12:1, " book of life of the Lamb," Rev. 13:8, " Lamb's book of life," Rev. 21:27. A. W. G. W.

A. These expressions refer generally to the register kept in heaven of all God's people. Many may make a loud profession here which will pass away and be blotted out, while none but those whose names are inscribed above will enter heaven or escape hell (Rev. 20) Observe that the names (Rev. 13:8) are written in this book of life from the foundation of the world and that it is the book " of the Lamb slain." The expression " slain from the foundation of the world " is erroneous and misleading. This Scripture shows that it is a book of electing grace, and that the names there are the names of those who have a part in the slain Lamb.

Q. 384. Will you explain why the blood of the red heifer was burned (Num. 19:5.) whereas in Lev. it was poured out at the bottom of the altar. G. K. B.

A. In Lev. 4 the fat was burned upon the altar and all the blood poured out at the base in the sin offering, to shew the acceptance of the offering by God for the sinner, but in Numbers what is applied to the sinner is not the sacrifice but the water in which the ashes had been sprinkled, and the red heifer alone of all the offerings is burned wholly without the camp; the object being rather to bring before our souls what Christ has suffered for our sakes, than the fact of the (maple-thee of his offering by God, these ashes typically not being used for conversion, but for the restoration of one who is already a child of GA, but has become deified.

Q. 385. (1) Please explain the meaning of " helps, governments, tongues," 1 Cor. 12: 28. (2) What is the difference between 1 Cor. 12:8, and Eph. 4:11. F. E. C. P.

A. (1) The first seems general usefulness, the second the gift of rule, the third and last, that which the Corinthians unwisely set first (see ch. 14.) is speaking in different languages by miraculous power. (2) Those in Corinthians included miraculous signs to those outside, as well as for edification, hence the former have now ceased, those in Ephesians are all connected with the building up of the Church, and in a general way continue "till we all come," &c. Observe the apostles are not specially the twelve, being expressly given from Christ in glory after His resurrection, and though no apostles exist now, the gift of going about founding and establishing fresh assemblies of Christians still remains.

Q. 386. Would you kindly explain 1 Cor. 7:6, " But I speak this by permission, not of commandment." Does it mean that the whole of the Bible is not inspired. F. I. F.

A. This very exception proves that Paul regarded his writings as a rule as of Divine authority according to 1 Cor. 14:37. These express exceptions however were not divine commands, but the result of his own Christian experience, they are written however and recorded for our instruction by the guidance of the Holy Ghost.

Q. 387. How is it Christ says in John 20:22, " Receive ye the Holy Ghost," and yet in Acts 1:8 speaks of the coming of the Spirit as future? F. I. F.

A. In the former case it is Gen. 2:7 over again, only it is the full impartation of resurrection life in the new creation, instead of natural life in the old. Observe the article is wanting here. It is " Receive Holy Spirit " that is the spirit as life. In Acts 2 we get the fulfillment of Acts 1:8 which is the Spirit as a person coming down from heaven to dwell in Christians and to be with them till the Church is taken up. You will find the Spirit as life in Rom. 8:9, 10, which is the same as John 20 and as a distinct person bearing witness with our spirits in v. 16, same aspect as in Acts 2

Q. 389. (1) In what way will the Lord bear Israel's iniquities, Isa. 53:11? (2) Who is the angel, Eccl. 5:6? (3) Does "veiled in those that are lost" refer to unbelievers? Zurich.

A. He has borne their iniquities, only according to Lev. 16 they do not know it till the Priest (Christ) comes out (ver. 17, 18) from God's presence where he has sprinkled the blood. This will be when Christ comes forth before the millennium to Israel and then they will know for the first time the value of Christ's work on Calvary. We know it by faith now, for Christ has sent the Spirit down into our hearts for this purpose (Heb. 10) but a veil is still on their hearts as a nation. (2) We have no clear light as to this verse. Perhaps some correspondent will help. It probably alludes to God's all-seeing presence. (3) Certainly.

Q. 390. (1) Who does Joshua (Zech. 3) typify? (2) What is the practical meaning of James 5:9? Zurich.

A. (1) Typically the Jewish nation, but he may be taken as a beautiful type of the sinner. (2) Do not complain one against another to others, for such tale bearing only brings down judgment from God, who is "before the door"; a simile which presents vividly His nearness to each one of us. It would be well if tale-bearers and scandal-mongers were to lay this verse to heart.

Q. 391. (1) What is to be understood by the "fear of Christ" Eph. 5:21? (2) Why is John 9:20, recorded nowhere else? (3) Is Col. 1:12, connected with Eph. 1:3, 5. Zurich.

A. Christ is brought in here instead of God, the thought of the church and the wife (verse 21, 24,) running all through, with whom " Christ " rather than " God " is in immediate connection. (2) We do not know, this passage is not singular in this respect. (3) Yes, the passages are very similar, only the bulk of the magnificent parenthesis in Eph. 1:3-14 is wanting in Colossians.

Q. 392. Please explain Hos. 5:11. J. B. S.

A. The difficulty connected with the last clause of this verse has always been felt. The expression "after the Commandment " has been variously translated; in the Sept., "after vanities" the Vulgate, "after uncleanness." by Luther, " after a commandment (of men) " It is literally " a precept or commandment " and it manifestly cannot be a commandment of God. See 1 Kings 12:32, 33, and also compare Isa. 29:13, with Matt. 15:9.

Bible Queries: 319 - 352

All Queries received before the 10th, will be answered, if possible, en

the 1St of the following month, i.e., in three weeks.

Q. 319. Please explain (1) Eccl. 9:5—3. (2) 2 Pet. 1:19. J. B. S.

A. (1) Judged solely by results in this world, the godly and ungodly are very much alike, and one event happens to all. Christianity, however, reveals what is "above the sun," not " under the sun," (Eccl. 1:3,9,13, &c.) which is the subject of Ecclesiastes (2) Rev. Ver. reads " we have the word of prophecy made more sure," &c., which is better that is to say, the transfiguration confirmed the prophecies that spoke of the glory of the kingdom. Those that watch in the night see by faith in their hearts another light, that of the dawning day and Christ as the morning star. (Rev. 22)

Q. 320. (1) Is not oil a type of the Holy Spirit? (2) Please explain Hos. 12-14 (3) What is the difference between supplications, prayers, and intercessions (1 Tim. 2:1)? J. B. S.

A. (1) Yes. Ps. 45:7: 89:20, &c. (2) Hos. 12 and 13 present the mingled pleadings, warnings, and judgments of Jehovah on Ephraim (Israel) and Chapter 14 presents the final recovery and repentance of the nation in the last days. (3) See Y. B. vol. ii. p. 252, Qy. 138.

Q. 321. Please explain about David's mighty men in Sam. 23. 1 Chron. 11 Says that Abishai, brother of Joab, was chief of the three mighty men, but in v. 19, it says, " he attained not unto the first three. E. B.

A. David's mighty men were divided into two threes and thirty. The first three were Adino. Eleazar, and Shammah; the second three were Abishai, Benaiah, and another. 1 Chron. 11:21 exactly explains Abishai's position.

Q. 322. Is "by the laying on of my hands" in 2 Tim. 1:6. a correct translation? What does it mean? E. B.

A. Yes. It refers to a special spiritual gift which Paul as an apostle: had power to confer on Timothy. It is unnecessary, however, to add that apostolic power belonged only to the apostles, who, from their very nature as founders, (Eph. 2 &c.) had no successors.

Q. 323. Please explain Eph. 2:10. E. B.

A. The verse shows that we are created by God, for His glory. (It is a wonderful thing when the soul really grasps this.) That we have not even to chose the good works that are to occupy us, for all things are of God, and He has prepared our path before us, and those works for which we are most suited. We trust that many of our readers are found walking in this simple and God-honoring path.

Q. 324. Will you explain the difference between the genealogies in Matthew and Luke? The former traces the line to Nathan, the latter to Solomon. F. E.

A. The genealogy of Matthew appears to be given to show that Joseph was legal successor to the throne of David, consistently with the subject of the gospel, sheaving Jesus to be the King of the Jews. The gospel of Luke, which presents Him as man, gives the strictly natural genealogy, from father to son. To prove this, we find that Jechonias is given by Matthew as the father of Salathiel, which from Jer. 22:30, we know to be impossible naturally. Christ could not therefore be naturally descended from Jechonias, but legally He was, for Jechonias having no son, Salathiel (from Nathan) was the next heir, and hence took the son's place. Luke, proceeding naturally, gives Neri (the natural parent) as the father of Salathiel, and proceeds to follow up the natural genealogy to Nathan. Other minor difficulties exist, if therefore more is required, write again.

Q. 325. In 1 Chron. 21:12, David chose three years of famine, but in 2 Sam. 24:13 there is seven years of famine. Kindly explain. H. R. S.

A. The Septuagint reads in 2 Sam. 24:13, Three years famine. No doubt the H. V. will remove these and other apparent discrepancies.

Q. 326. Is it Scriptural to speak of the "four evangelists"? E. B.

A. Strictly speaking, an evangelist (as Philip) is one who preaches the Gospel. The term applied to the writers of the gospels is not scriptural, but inasmuch as "gospel" and "evangel" are the same, we can hardly say that the name is misapplied, or that any harm is likely to accrue from its use. The word "saint," prefixed is more dangerous, leading one to believe that it is a special title, instead of being common to all Christians.

Q. 327. Is the expression in a hymn true " That Thou with us in heaven art one"? E. B. C.

A. We suppose that the expression refers to such a Scripture as 1 Cor. 12:12, where the union of believers with Christ is so perfect that both together regarded as one person, are called "the Christ." (lit.)

Q. 328. Are the horns of the altar mentioned in Amos 3:14, symbolic of Christ? If not, what do they point to? G. S. M.

A. Horns in scripture are symbolic of strength. (Ps. 18:2; Luke 1:69, kc.) They were used on the altar for binding the sacrifice co. (Psa. 118:27.) Cutting off the horns means destruction of the power (Psa. 75:10; Jer. 48:25; Lam. 2:3). Here it would be equivalent to throwing down the altar.

Q. 329. Please explain the difference between Matt. 23:9, and Eph. 6:2. G. C. D.

A. Matt. 23:9 means those that are not naturally your father, as " Father So-and-so." All these warnings are in a spiritual sense. In no way does this interfere with Eph. 6:2, any more than Matt. 23:8 clashes with Eph. 6:5. To confuse spiritual and natural relationships is very dangerous.

Q. 330. Please explain why it was necessary that the spear should be thrust into the side of Christ, seeing He was already dead: was His death: not full payment to God for sin? Why is it said " It is the blood (not the death) that maketh atonement for the soul? M. S.

A. The spear thrust into the side (the heart) of Christ showed to all that His death was real, and moreover drew out those tokens of atonement and purification (blood and water) on which we rest, and by which we are cleansed. The death of Christ was a full atonement for sin, but blood out of the body, apart from it, is a proof of death: (in the body it is the life of it) and hence the blood is everywhere used for the atoning value of the death of Christ; not that blood is different from death, but because it is the proof of it. The blood "making atonement '' is a more beautiful thought than the death, because it means the perfect life given up in death. The blood which was the life, now poured forth in death, is that which is so precious in God's sight. You will observe that when the death is spoken of, it is more in connection with resurrection, presenting the truth of deliverance from sin (Rom. 6) rather than atonement for sins. (Rom. 3)

Q. 331. What is the meaning of through Jesus (1 Thess. 4:14, margin, Rev. Ver.) instead of in Jesus? (2) What is the exact meaning of the word "last" (1 Cor. 4:9)?

A. We cannot see that "through" makes it any clearer it may be more literal. The Rev. Ver. has "in" in the text. (2) "Last" refers to the games in the amphitheater, the closing spectacle being generally a conflict to death between men, or men and wild beasts.

Q. 332. Please explain (1) Song of Sol. 1:8, and its connection with the previous verse. (2) Also the word "for," in Luke 7:47. Does not forgiveness produce the love? C. H. v. P.

A. (1) V. 8 is the direct reply to v. 7. The connection appears to be quite clear. Please say what is the difficulty. (2) Forgiveness does produce love when the work precedes the knowledge of the person. Here the order is reversed: the grace of Christ has wrought in the heart of the woman and taken away the natural mistrust of God, and produced full love and trust in the person of the Savior though she was ignorant of His power to forgive sins. To such an one Jesus announces full forgiveness, because of the work of grace in her heart, not that her love was meritorious, but it spewed that she had a changed heart.

Q. 333. Why does it say in 2 Sam. 24:1, the Lord moved David to number Israel, and in 1 Chron. 21:1, it was Satan. T. V.

A. Chronicles shows plainly that the "he" in Samuel refers to Satan, not God. See also in connection, James 1:13, 14.

Q. 334. Why did the old prophet of Bethel desire to be buried with the man of God whom he had deceived, 1 Kings 13:31? T. V.

A. Because he felt that he was a true servant of God, and he wished to be buried with one whom he could call his brother (ver. 30.)

Q. 335. We are distinctly told no man can pluck us out of the hand of the Good Shepherd, but is it not possible for the sheep to pluck himself out? Does not the passage in John 15 refer to this? C. B.

A. The word used is absolute, and means "no one whatever." John 10:28, says "shall snatch" and 2), "is able to snatch" (R. V.) the one showing the love, the other the power of God, both for us. God would be worse than an earthly father were He to leave go of our hand because we left go of His. He only holds us the tighter then. John 15 does not refer to eternal life at all, hut to outward profession, the proof of the reality of which is shown by fruit-bearing. There is no fruit-bearing in John 10. It is all God's sovereign grace.

Q. 336. Who is spoken of under the name of Sodom in Ezek. 16? Are we to infer that the cities of the plain will be restored, or is the language figurative? E. H.

A. The city of that name. From ver. 55, we plainly see that Samaria and Sodom will both again be prosperous cities, restored of course in grace at the Millennium Q. 337. Was Moses right in breaking the tables of stone? (Ex. 32:19.) Can he be justified for so doing from the Word? T. V.

A. What Moses did was in holy zeal for God's glory. How could he carry a law already broken into the idolatrous camp? We do not find God in any way found fault with him in this case: we do not see therefore that we can.

Q. 338. Why do we not get a veil in Ezekiel's temple 41:23)? Why are there doors instead? T. V.

A. The veil was rent at the crucifixion, never to be replaced. The doors were similar to those in Solomon's temple (1 Kings 6:31, 32) to which the Jews were quite accustomed. It is remarkable that the doors only are described in Kings and in Chronicles, the veil only, which probably hung over them.

Q. 339. (1) What is the meaning of "above that which is written " (1 Cor. 4:6)? (2) To whom does "him" refer in Gal. 1:6? (3) What is the meaning of " mightest overcome when thou art judged " (Rom. 3:4.) Zurich.

A. (1) Not going beyond the letter of the word, referring here especially to not judging motives. (2) The apostle himself, who probably founded this church (see Acts 21:6) and visited it afterward (Acts 18; 23) before writing this epistle. (3) The R. V. makes this clear. " Mightest prevail when thou comest into judgment."

Q. 340. (1) What is meant by the " unity of the faith" (Eph. 4:13), and when do we come to it? (2) Does " the Savior of the body," Eph. 5:23, refer to Phil. 3:20,21?

Zurich.

A. (1) The R. V. reads "unto the unity of the faith," and the expression probably means the one object of faith, Christ. This takes place when we see Him. (2) We think that "the body" here means our literal body, and may thus be connected with Phil. 3

Q. 341. (1) What trump goes before the last (1 Cor. 15:52)? (2) In Gen. 37:28, Joseph was sold for twenty pieces of silver, in Matt. 26:15, our Lord was sold for thirty; please say if there is any significance in the amounts.

A. (1) The last trump does not in this case refer to previous trumpets, hut is called "the last," because it is a military figure taken from the last signal to set out on a march (after previous signals had been given to prepare, &c.) (2) The fact has often been noticed. We do not know what is to be learned from the amounts, but shall be glad to learn. It is as interesting as it is sad to notice that the history of the children of Israel begins with selling Joseph for twenty pieces of silver, and closes with selling Jesus for thirty.

Q. 342. (1) Please explain the expression " in the person of Christ" (2 Cor. 2 so). (2) Does " he is Christ's" (2 Cor. 10:7) mean that he belongs to Christ as truly saved? (3) What is the meaning of " the power of our Lord Jesus Christ " (1 Cor. 5:4)? Zurich.

A. B. V. reads " in the presence of Christ," meaning as before Chi from our version we would understand as " in the name of Christ." (2) Yes. (2) In John 20:23, there is a power or authority given to those gathered around the person of Christ (as an assembly) to retain sins. This power was exercised in this case in putting out this wicked man.

Q. 343. What does the word "temple of God" mean in 2 Thess. 2:4, and "holy place" Matt. 24:15? Will the worship of the last Chapter of Zechariah be acceptable to God, and when will it take place? R. S.

A. It means the literal temple in Jerusalem, and refers to the time when Antichrist will set up the image of the beast in the holy place, that is, within the temple (Matt. 24) in the beginning of the last half of Daniel's last week (Dan. 9) (2) Certainly. It will take place during the Millennium.

Q. 344. In reference to Q. 273, can our Lord in His character as glorified man, still suffer grief? S. B.

A. We do not believe that our Lord now suffers as "a man of sorrows and acquainted with grief," but we do believe that He feels for the sorrows and is grieved at the failures of His people as much as ever; being the same Jehovah that had so often to bear with the hardness and unbelief of His people of old. Beyond this, however, we have a High Priest who is touched, even now, with the feeling of our infirmities. In one sense, therefore, grief is confined to earth, in another, as we see from Gen. 6:6, &c., it is not.

Q. 345. Please explain the words "forever," "everlasting," in such passages as Isa. 34:10, where they seem to have a limited meaning. I have read that these words are often used in this way in the Old Testament, but would not such an interpretation take away from the value of the word elsewhere; because, if limited in one place, why not in another? C. H. v. P.

A. If the word is to be restricted, it must be by Scripture. In the cases you quote and refer to, the passage is clearly limited by the duration of that of which it speaks, and it is plain if Scripture elsewhere shows that the very earth itself will pass away, that which is on it must pass away too. But unless Scripture thus necessarily limits the word, its force continues. Hence the word "forever" is not limited in itself; but may be applied to that which Scripture elsewhere shows to be limited in duration. Such, however, is not the case with God or Satan, or heaven or hell, or the blessed or the lost, or aught connected with things spiritual or eternal, and hence such an argument falls to the ground, if sought to be used in favor of the non-eternity of punishment.

Q. 346. (1) Please explain Matt. 25:8. To whom do the foolish virgins refer? and (2) what is meant by their going to buy? J. W. L.

A. (1) Mere professors. (2) Their seeking to get the real thing (life in their souls by the Spirit) when it was too late. See Y. B. vol. i. p. 131.

Q. 347. What is meant by the righteous judgment of God, 2 Thess. 1:5? M. A. K.

A. The coming judgment of God at Christ's return to the earth. The Thessalonians thought the " day of the Lord" had come. The apostle here shows them that the sufferings they endured were not tribulation from Him, but were a token of His coming righteous judgment, which would deliver them, and punish their enemies. If God's saints suffer now, it is a token that God's righteous judgments are being earned by others.

Q. 348. Would you please explain 1 Cor. 11:3-15. (1) Ought a woman always to have some article of clothing on her head? (2) Does praying include giving of thanks at meals? (3) What does prophesying mean? (4) Please explain James 4:11. M. S.

A. (1) A woman ought to be covered in public assemblies, of which the Chapter speaks. (2) Not in this passage at all, which speaks of the custom in the assemblies of God (ver. 16). (3) Speaking to the conscience (see 1 Cor. 14:24, 25). (4) A brother (or neighbor under the law) had a place of value in the eyes of God and of His law, and he who despised this, despised God's law, for his rights and his position we e clearly defined by it.

Q. 349. Please explain Zech. 1:8.

A. Horses are a symbol of government, and here they refer to the Gentile empires that were ruling when Zechariah wrote, as foretold by Daniel in the interpretation of Nebuchadnezzar's dream. The fourth empire (Roman) though not existing now, will be revived after the Lord's next return for His people, and it is this period the prophecy looks forward to, though also true at the very time the prophet wrote.

Q. 350. (1) Who can "the porter" mean in John 10:3? (2) Can one know the meaning of "the upper and the nether springs" in Judg. 1 r 5? A. G. H.

A. (1) The Holy Ghost. (2) Special spiritual blessings in the heaven-lies in Christ, not earthly blessings.

Q. 351. Please explain the difference in the apostles' names in Luke 6:16, from Matt. 10 or Mark 3. W. J.

A. See the Notes on the Revised Version this month. The only difference in the lists is that Simon the Zealot (Zelotes) is called the Cananean in Matt. and Mark (R. V.) in this there is no contradiction; and also that Judas the brother of James (the less, son of Alpheus or Clopas, the husband of Mary, sister of the virgin) is called in Matthew, Lebbaeus, surnamed Thaddeus, and in Mark, Thaddeus. This latter difficulty can only be explained on the assumption that Thaddeus and Judas are only different names for the same person. This cannot be proved, and is only an assumption. There is no reason however why it may not be the right solution.

Q. 352. (1) What is the difference between Psalms, Hymns, and Spiritual Songs in Eph. 5:19, and Col. 3:16. (2) What is meant by "having put on the new man "? G. B.

A. (1) "Psalms" mean undoubtedly the psalms of David; "hymns" are what we understand by the word, metrical compositions (generally rhyming as well) suitable for Christian worship; while " songs " or odes (used here and in Rev. only) are more joyful and freer in style, probably metrical, but not necessarily rhyming. We think the words used convey the correct meaning in a general way. (2) Col. 3:10 is positional, in Christ, and on this are based the practical exhortations of ver. 12.

Bible Queries: 246, 259 - 289

All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.

Q. 246. We insert the following valuable note on the question asked last month, abbreviated from another magazine.

"The inscription on the cross was trilingual, and as John tells us, Hebrew, Latin and Greek, for that is the right order. Now this at once opens the door to differences in the inscriptions, according as an Evangelist gave either the Hebrew, the Latin, or the Greek.

Further, if you attentively read the statements of the Evangelists, you will see that, whilst John and Luke give professedly a full inscription, the former calling it the title, and the other the inscription, Matthew only professes to give the accusation, and Mark tells us he records the inscription of the accusation. (John 19:19, 20; Luke 23:38; Matt. 27:37; Mark 15:26.) From this I conclude Matthew only professes to give a statement of the charge against Him as put over His head. He said He was the King of the Jews, and for that, ostensibly Pilate condemned Him. But John and Luke give the full text of the inscription, the former the Hebrew, and the latter, I believe, the Greek one. John mentions the Hebrew one first, and Luke, if the common reading can be relied on, mentions the Greek first.

Now examining the inscription as found in these two Evangelists, you will see that the one in John is more suited to be the Hebrew one, adapted for the Jews to read, "Jesus the Nazarene the King of the Jews." To a Greek the mention of Nazarene would be nothing. To the Jew it would mean a good deal. For a Greek, the simple statement, "the King of the Jews" would be sufficient to arouse his scorn.

Probably, then, the different inscriptions did not agree word for word. Matthew clearly gives the full text of none. He only professes to give the cause of the Lord's condemnation, the accusation, not the title, as John, or superscription, as Luke. Mark's is probably from the Latin."

Q. 259. (1) Are Gen. 31:11, 13 the same vision, or does v. 13 refer to v. 3? (2) How is Gen. 2:5, "before it grew" to be understood? (3) What is the meaning of the first clause of Gen. 3:1? Zurich.

A. (1) They are the same; the "angel" here is the Lord (see 48:16). (2) The force of the passage is, that the Lord God made every plant and herb, they did not grow up as it were spontaneously. (3) Possibly naturally of a subtle nature, and therefore a fit instrument for Satan to use. Animals have distinct natural qualities, and subtlety has been the character of the serpent from all time. In one way it may be used for good, " Be ye wise as serpents." Matt. 10:16.

Q. 260. (1) What is meant by the "commandments, statutes and laws," Gen. 26:5? (2) What is the "desirable raiment," 27:15? (3) Might "and God saw it was good" be omitted in Gen. 1:31, because of Eph. 2:3? Zurich.

A. (1) God's word at different times to Abraham. The Hebrew often thus repeats the same thought in different words (each with a slight change of meaning) as seen abundantly in Psa. 119 (2) The hunting dress that Esau was accustomed to wear. (3) Certainly not; " by nature children of wrath " in Ephesians does not refer to God's creation but to man's fall.

Q. 261. What is the typical meaning of "pure myrrh," Ex. 30:23? (2) How far are Ex. 18:13-27; Num. 11:16-29; Deut. 1:9-18 connected? (3) Why has the high priest's sin no promise of expiation or forgiveness? Lev. 4:7, 26, 31, 35? Zurich.

A. (1) The uses of myrrh in Scripture are so varied that it is difficult to give its typical meaning. We shall be glad to receive suggestions on the subject from our correspondents.

(2) Ex. 18:13-27 and Deut. 1:9-15 refer to the same occurrence, Num. 11:16-29 to quite a different one. The former is the appointment of captains or rulers, of whom there must have been many hundreds, the latter that of elders, of whom there were only seventy. Exodus may be said to give us the external historical fact of Jethro's suggestion which perhaps may have been known to all, Deuteronomy the internal motives which led Moses to acquiesce in the suggestion. Note the character of the captains ch. 18:21, "able men, such as fear God, men of truth, hating covetousness." (3) The high priest being a type of Christ is not represented here as needing atonement.

Q. 262. (1) How is Aaron's reply to Moses (Lev. 10:19) to be understood? (2) What "holy water" was the priest to take? (Num. 5:17) does it mean the Word? (3) Why is only Caleb named? (Num. 14:24). Zurich.

A. (1) Aaron excused himself on account of his grief (Hos. 9:4) and Moses accepted the excuse. (2) Probably water from the laver; it may typify the Word of God. (3) It was evidently a special honor put upon him and his seed; possibly he was the more active spirit of the two. In v. 30 we get the two named together.

Q. 263. Kindly explain 1 Cor. 7:33, 34. A. M. C.

A. These verses speak of the natural tendencies against which the believer needs to be on his guard. Those that are married are necessarily more occupied with the affairs of this life, and it is well to have a warning against the danger of becoming absorbed by these.

Q. 264. Are there seven Marys? and where are they to be found? H. W.

A. Yes. Miriam-Mara (Naomi in Ruth)-Mary, mother of the Lord—Mary Magdalene-Mary, mother of James and Joses-Mary, sister of Martha-Mary, mother of Mark-(Mary the wife of Cleopas is the same as the mother of James. John 19:25).

Q. 265. (1.) Is "cast thy burden on the Lord" a correct translation? (Psa. 55:22). (2) Please say if "It is more blessed to give than to receive " are the words of our Lord? (Acts 20:35). E. B.

A. (1) " Burden" is the right translation; it means what is brought to God, hence the word has sometimes the meaning of gift. (2) The Apostle Paul says so. In the Revised Version it reads, "how He Himself said," &c. The words however are not recorded in the Gospels, though the thought is.

Q. 266. Why did the devil contend for the body of Moses? J. C.

A. It has been suggested that Moses being probably one of the two witnesses of Rev. 11, the devil tried to get him out of the way to prevent his testimony as to Christ's rejection and death being brought home; two witnesses being required by Jewish law in all important cases. It is worthy of notice that it is Moses and Elias that appear on the Mount of Transfiguration to speak of His decease, and these are the two who reappear to testify in Jerusalem in Rev. 11 It is also worthy of note that these are the two men of whom, in their death, God took such especial care-one being buried by God, the other translated to heaven.

Q. 267. Will you kindly explain Isa. 65:20? H. N.

A. It means that in the Millennium man's life will no longer be cut down to three score years and ten, but that it will be so prolonged (through all Christ's glorious reign) that if one die at 100 he is accounted an infant; if through sin he is cut off at that early age, it is a curse from God. What a vista of glory such a thought opens up to us.

Q. 268. (1) Please explain John 4 I; do "Lord" and "Jesus" refer to the same person? (2) Also, Rev. 1:8; does "the Almighty" refer to Christ? G. F. T.

A. (1) Yes; "Lord" being the title given Him by the Holy Ghost in the narrative, which shows the omniscience of God, while "Jesus" was the name which the Pharisees had heard of. Both are beautifully in keeping. (2) Yes.

Q. 269. Who are "devout men." Acts 8:2-10:2, 7; and also "devout women." Also 17:4, 17-22:12. A. D. J.

A. It means God-fearing persons either among Gentiles (10:2) or Jews (8:2). They might be still ignorant of Christianity and yet be quickened souls and born again. For the glorious light had only begun to shine down from heaven into the hearts of men, (2 Cor. 4) So that there were many "Old Testament Saints" even in the Acts.

Q. 270. What does Zech. 13:5, 6 mean? T. V.

A. Like many other passages in the prophets it has no doubt a double meaning. The early part refers to literal prophets, but from verse 5 the prophet passes off to speak of Christ. Surely verse 7 proves this.

Q. 271. Please explain (s) Matt. 27:52 in the New Version; also (2) say Acts 16:34 is right. S. C.

A. (1) The passage is acknowledged to be difficult. Probably these were not raised till after the Lord's resurrection, but the fact is mentioned here in connection with His death, as one of the attendant wonders: because it was His death that destroyed the bands of death. (2) See Query 215 "Y. B." "With all his house" refers equally to the rejoicing and believing.

Q. 272. Please say if it is Scriptural to say when speaking of " Election" that the believer's is individual and the Jew's national; also (2) who are the mixed multitude in Num. 11.

A. (1) Refer to p. 120, vol. 1, "Y. B." We do find in Scripture that the Jews were chosen as a nation for God's earthly people, hence the entrance to this company was by natural birth, and the sign circumcision. Beside this however God had His electing grace of individuals Rom. 9:7, 13; the one by no means excludes the other. Now God's election is solely individual, no nation being chosen as such, although believers looked at collectively do form a holy nation." (2) The mixed multitudes were probably largely of mixed Egyptian and Jewish parentage, with possibly some of the lower Egyptians. A similar company are seen when the Jews returned from Babylon.

Q. 273. (1) Will there be children in heaven? (2) Is the Scripture-" it is sown in weakness, it is raised in power"-any proof that children will not be there? (3) Is it possible to grieve our Lord?

A. (1) Whether they will be there as children or no, we cannot say. (2) This Scripture is no help, referring only to the weakness of death as such, and the power of a new life in resurrection. (3) The. Lord was grieved on earth, and He is the same Jesus yesterday, to-day and forever." He has still a heart and loves His own unto the end, and cannot therefore not be grieved (even as Jehovah of old often was, while in heaven) at our willfulness and hardness. Surely if we grieve the Spirit, we grieve our Lord too. Read Gen. 6:6 and compare for a type of sorrow even when in the glory, Joseph and his brethren in Gen. 1. 17.

Q. 274. (1) Will you please explain what is meant by the "horn" in Psa. 92:10, and many other places? (2) Will you please explain 1 Thess. 1:5, also 2 Peter 1:10?

A. (1) We can only say it is a common symbolic Scripture of strength and power, and that the most frequent allusion is to the unicorn as here. A collection of such passages where "the horn" is used might be of use if sent to the "B. S." (2) They did not receive the letter "which killeth," but the Word itself in the power of the Spirit, and thus were born again "of water and of the Spirit." 2 Peter 1:10 means that if we follow on after God, adding to our faith as in verse 5-7, we shall make our election of God certain to all (who have to judge us by our fruits) and as to ourselves shall avoid stumbling and straying.

Q. 275. Dan. 7:13 brings two persons together in a way which proves that they cannot be one and the same. If the "Ancient of Days" is the Lord Jesus, who is the one like unto the "Son of Man?" E. H.

A. The "Son of Man" is evidently the Lord Jesus Christ, and the "Ancient of Days" is God the Father, though not here referred to as such. The title "Ancient of Days" would however equally apply to the Lord according to Psa. 102:24 quoted in Heb. 1.

Q. 276. Will you kindly explain the meaning of "absent from the body, present with the Lord?" I always thought that was the believer's place immediately life was out of the body, until I read the question and answer upon Hades and Paradise in the Bible Class. B. J. M.

A. We are sorry if any answer has made you doubt the reality or meaning of the blessed Scripture you quote. We have referred to it but can see nothing to cause von to doubt 2 Cor. 5:6. The closing words of the article in "Biblical Words" on Hades to which you refer (" Y. B." Dec. 1880) are, "The blest who are in Hades, are said even now to be present with the Lord.'" (2 Cor. 5)

Q. 277. (1) Will you kindly explain why the title "Lord" is printed sometimes larger and clearer than at others? Has it any divine significance? (2) also what is the difference between Lord and Lord God? P. G. T.

A. Lord is Jehovah and Lord merely a title. LORD GOD is Jehovah Elohim; Lord expressing covenant relationship, and God, supreme rule and creative power.

Q. 278. In 2 Chron. 11:22 it says that Abijah was the son of Maachah the daughter of Absalom; in 2 Chron. 13:2, that his mother's name was Michaiah the daughter of Uriel of Gibeah, and in Chapter 15:16 that Maachah was the mother of Asa, Abijah's son. Will you please explain it? H. L. N.

A. Daughter is commonly put for granddaughter; if then we understand that Michaiah or Maachah was the granddaughter of Absalom and daughter of Uriel, all is clear. This supposes of course that Uriel married a daughter of Absalom.

Q. 279. Who is the woman mentioned in Gen. 3:13, and what is the enmity between her and the serpent? T. G.

A. Eve. Literally, the peculiar hatred of mankind against the serpent, but figuratively, it speaks of the true "seed of the woman" the Lord Jesus Christ who bruised the head of the old serpent at the cross, although Satan then bruised His heel. (See Matt. 27:42, 43, and Heb. 2:14, 15.)

Q. 280. What will become of the infants of believers at Christ's coming? will they be caught up or left behind? I can find no Scripture proof either way. A. G.

A. We believe they will be included amongst " those that are Christ's at His coming." All infants dying go to heaven on the ground of Christ's death for the lost, and when the Lord comes it is not for a class, but for all who if they then died would go to glory, and surely this includes all such infants. The principle throughout Scripture of "thou and thy house" strengthens this greatly for faith.

Q. 281. Is the Mount of Olives in Mark 14:26 and Luke 22:39 the same as Mount Olivet in Acts 1:12? W. H. W.

A. Yes.

Q. 282. Does the " Spirit of the Lord" (Judg. 3 to,) mean the Holy Ghost? J. T. T.

A. Yes.

Q. 283. (1) Kindly explain 1 John 3:6, also (2) 1 Peter 3:19, which is quoted to prove Purgatory. Please show there is no such place. (3) What is meant by "instant in season out of season." 2 Tim. 4:2. J. B. S.

A. (1) You will find this explained in Y. B. vol. i., p. 179. (2) And this in Y. B. vol. ii. p. 140. Purgatory, as a place where sin is gradually "purged" away by the prayers or money of those on earth, is entirely confuted by Luke 16, where we see that, when the portals of the grave are passed, the doom is final and fixed. (3) Ready at all times-never relaxing in earnestness and zeal.

Q. 284. Will sins when confessed, be judged before the judgment-seat of Christ? A. B.

A. No sins of believers are judged at the judgment-seat of Christ. They are all judged at the cross. All secret things, however, will there be manifested. We have the Scripture, that in confession sin is forgiven (1 John 1) and if forgiven, we know it is forever, no more to come up between us and God.

Q. 285. What is meant by "covering a multitude of sins?" 1 Pet. 4:8; James 5:20. E. M.

A. These are very precious passages: somewhat, though not altogether, similar to the truth in John 13. They are quotations from Prov. 10:12. As to their meaning we cannot do better than condense the valuable remarks on the subject made by another, " Love in the Church suppresses the sins which would otherwise destroy union. They are put away by the love which they could not vanquish. This is not as to ultimate pardon, but the present notice God takes in government. If there is variance, if there is little love, if the intercourse is bad, the existing evil and the mutual wrongs, subsist before God: but if there is love which neither commits nor resents these things, but pardons them, it is then the love that God sees and not the evil." In the case of positive evil, it is love that leads us to wash another's feet, and so the evil is removed and the sin covered.

Q. 286. (1) What does " strong " refer to in Isa. 53:12? (2) Did Moses write the commandments on the second tables? (See Ex. 34:1, 27, 28; Deut. 10:2, 4.) W. H. M.

A. (1) The "great" and "strong" among whom the Lord is to have His position are merely emblematical and poetical expressions put here in express contrast with the weakness of death. (2) it appears not, for the "he" in verse 28 might very well refer to the LORD in harmony with all the other passages, and verse 27 evidently does not refer to the ten commandments, but to what goes before.

Q. 287. Please explain Eph. 4:26. C. M. B.

A. Do not treasure up malice. Do not nurse your wrath, and beware in your anger not to sin, for although you may be righteously angry, it is so easy to become vindictive and revengeful.

Q. 288. Please say who is the reaper in John 4:36. H. M.

A. The reapers here were the disciples; the sowers, the Old Testament prophets and teachers.

Q. 289. (1) What language are the four words in Dan. 5:25? (2) Could the astrologers understand any of them? (3) Why is Upharsin changed to Peres in the interpretation? J. H.

A. In the old Chaldee, Mene mew, meaning in Hebrew and Chaldee "he hath numbered and finished." Tekel (Chaldee) "thou are weighed," or (Hebrew) "thou art too light." Upharsin, pliarsin or Peres; Pliarsin in Hebrew means "the Persians;" Paresin in Chaldee signifies "dividing." Possibly the astrologers would not as well as could not interpret such a fearful message to the king.

Notes on Former Questions: Vol. 1, 389; 428

Q. 389. Vol. i. p. 117. Does the "angel," Eccl. 5:6, mean the "priest"? In Mal. 2:7, the priest is called "the messenger of the Lord of Hosts," the word for angel being the same as for messenger.

I have seen a different rendering for the passage which is somewhat free, but appears to clear up the difficulty, "Suffer not thy mouth to subject thy body to punishment, (i.e. through the breach of thy vow), neither say thou to the priest, it was a mistake (I have made the vow inconsiderately and therefore have not kept it), wherefore should God be angry at my voice, and frustrate the undertakings, for the success of which my vow was made?" H. E.

Q. 428. Vol. i. p. 139. The whole question appears to my mind to rest upon the application of the word "heaven." That our blessed Lord refers to the immediate presence of God seems very clear from what precedes this verse. He had been discoursing to Nicodemus on the new birth, and the work of God the Holy Ghost, in fact of "heavenly things," and heavenly in this particular that they had to do immediately with the Godhead. The connection is not broken but continued through verses 12 and 13. "And" continues our blessed Lord, no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." As though He would have Nicodemus to see that no one but Himself could tell him of the " heavenly things " which He had just before unfolding to him, for no one had ascended up to the very presence of God and been permitted to look into the Eternal mind from which these "heavenly things" proceeded save He who came down from heaven, from "the bosom of the Father," John 1:18, and who was in the counsels of Jehovah when man's salvation was planned, and who even then, though manifested as " Son of man" on earth, was in heaven with the Father by virtue of His eternal Godhead. The difficulty respecting Enoch and Elijah disappears • when the subject is viewed in this light, as no Bible Student would contend that they were taken up to the heaven of which to my mind our blessed Lord speaks in this passage. C. F.

Note. Are not the " heavenly things " in v. 12, those of which our Lord was about to speak, not those of which He had already spoken! Ed.

Bible Queries: Vol. 2, 1-32

Notice. All queries on biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent's initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the Editor of the Young Believer (at the same address) and will be answered in the pages of that magazine under the head of "Practical Queries."

New Queries, Nos. 1-32.

Q. 1. Are the Old Testament saints included in those who are asleep in Jesus?

A. The passage in 1 Thess. 4 refers no doubt specially to those Thessalonians who had died, and for whom the living were sorrowing. But those who will be raised when Christ comes embrace all that are His, (1 Cor. 15:23), and must therefore include all old Testament saints.

Q. 2. Did not the "good seed" in the parable take the longest time to come up, showing that a deep work in the soul is desirable?

A. No doubt there is a designed contrast between that seed which sprung up forthwith, because it had no depth of earth, and that which fell into (not on) good ground, the former being compared to those who receive the word with joy, and yet have no root. All this shows that a deep work is not only desirable but essential, shallow superficial hearers being found rather in the ranks of mere professors than of true Christians. Do not however think that, because a work is deep, it must necessarily be slow. The work of grace in the jailor's heart was undoubtedly deep but it was exceedingly rapid Observe too that the first fruits of the gospel when truly received, are not joy, but conviction of sin, leading to repentance, and followed then by true belief in the gospel of salvation with which of course deep joy is connected.

Q. 3. (1) Would you please explain Isa. 19:18-22; also (2) 4:5, 6. E. B.

A. (1) This passage will be true literally of Egypt in the future. Israel's ancient idolatrous oppressor will tremble and turn to God, and even Assyria shall then form one of a trio, marked with God's special favor. (2) As the Divine presence was a shelter to Israel in the desert so will the glory be to Jerusalem in the millennium. These verses may refer to the glorious light of the Heavenly Jerusalem above the earthly city.

Q. 4. How do we know that "temptation" means "tribulation," in Rev. 3:10; E. B.

A. In the R. V. it is rendered "trial" and if we consider for it moment, we shall find that "temptations" and "trials" are very often much alike. Tribulation is a stronger word than trial, and refers primarily to the threshing out of wheat, to which the sore trials of the righteous are compared, out of which they will come like gold refined in (1 Peter 1) Temptation or trial includes more than tribulation, and in this case covers a considerably longer space than the great tribulation of ch. 7 and yet more than that of Matt. 24.

Q. 5. Will you kindly tell me if the man mentioned in Matt. 12:13, is a believer. H. P.

A. We have no evidence that he was; unless the fact of his obedience to Christ's command is deemed a sufficient proof of saving faith.

Q. 6. Does " all pleasing" in Col. 1:10 mean pleasing all men or pleasing the Lord in all things? H. R.

A. The latter decidedly. This wonderful sentence presents one of the loftiest standards of Christian walk to be found in the whole word of God, " To walk worthily of the Lord unto all pleasing." How little do we consider the weight of words like these.

Q. 7. Will you please explain John 11:52. Why is it said that Jesus should gather together in one, the children of God? M. N.

A. No doubt Caiaphas here prophesied a great deal of which he understood but little of the depth or scope. We understand the gathering in one of Jew and Gentile to refer to what was accomplished by Christ's death on Calvary and fully described in the latter part of Eph. 2.

Q. 8. Would you kindly explain Phil. 1:14? J. A. E.

A. This verse refers to those who were carrying on the good work begun by Paul, in preaching the gospel to the Gentiles while he was prevented by his bonds from doing so. Ver. 16 refers to a different class who, terrible as it may seem, were really preaching Christ in a spirit of faction and self-exaltation, taking advantage of the absence of the bright light of the great Apostle of the Gentiles to make much of themselves.

Q. 9. How would you explain Heb. 13 to, as applicable now? C. M. B.

A. Kindly refer to Q. 311, B. S. vol. i. page 67. The passage, written to believing Hebrews, points out that in receiving Christ they occupied a far higher place than the body of the nation, being in the place of priests to God (compare ver. 15.).

Q. 10. Please explain 1 Peter 3:18-20. M. A.

A. Observe in Genesis, Jehovah's (i.e., Christ's) Spirit was only to strive with man 120 years. Those who disobeyed this were in prison (Hades.) So now, Christ preaches, by His Spirit, and those who heed it are saved as Noah was by water (death), of which salvation, baptism is a figure: not in cleansing the body, but in satisfying the conscience, and thus making it a good one before God, by the death and resurrection of Christ. Noah preached by the Spirit of Christ before the flood to souls alive on earth in his day, but who were in prison when Peter wrote of them.

Q. 11. (1) Why are Psa. 120-134 called "Songs of Degrees "? (2) Have the five porches in John 5:2, any typical meaning? E. S. M.

A. (1) The answer to this is by no means certain, no less than four distinct meanings being given to the word. Some consider that it refers to the air to which the Psalm was chanted, others to the style of composition and the repetition of the closing words of one verse at the beginning of the next, as in Psa. 121:1, 2, 4, 5; 124:1, 2, 3, 4, &c. Others again think that these fifteen degrees allude to the fifteen steps which in the temple at Jerusalem led from the court of the women to the court of the men, on each of which a psalm was chanted. The opinion however most generally held now is, that the word refers to stages on a journey, and that some at least of these Psalms were composed on the return of the captives from Babylon. (2) We do not know of any, perhaps some of our correspondents can furnish one.

Q. 12. Please give the correct rendering of Deut. 33:5, and has it any teaching for us? (2) Can you say why the Lord generally addressed His mother as "woman," John 2:4, and 19:26? E. S. M.

A. Jeshurun is a common term for Israel (see Deut. 32:15; Isa. 44:2; &c.), and Moses proceeds to invoke a blessing on its individual tribes beginning with Reuben. Ver. 6 simply means that the tribe was not to become extinct in Israel. We cannot see any special meaning in the words beyond what lies on the surface. (2) "Woman" in the East implied no disrespect, but was the common mode of address. We must beware of judging the language of Scripture by the standard of propriety common amongst us at the present day.

Q. 13. Is it known what has become of the Ark? E. S. M.

A. It was probably taken captive or destroyed by Nebuchadnezzar, if We may rely in any way on the statement in the Apocrypha (2 Esdras 10:22), a work which although not inspired is often of value in historical matters. Josephus plainly states that there was no ark in the second temple. And it is said that a sacred stone stood in the place where it should have stood.

Q. 14. In Mark 14:3-9, The Lord's head is said to have been anointed, and in John 12:3-8, His feet. Please explain this, and say if Luke 10:38-42 refers to the same event. G. B.

A. No doubt both are true. The propriety of the head being mentioned in Mark and the feet only in John will be at once seen if we consider that in the former we have Christ as the servant, in the latter as the Son of God. Luke 10 describes a previous scene in which Mary was not rendering any service to Christ, but learning from Him. In John 12 we get Mary giving, in Luke 10 she is getting. And it was doubtless what she got on this and similar occasions that enabled her to show such exquisite feeling when it became her turn to give.

Q. 15. Is it right to use the text " Choose you this day whom ye will serve" in speaking to the unconverted? It seems very appropriate, and yet the Lord says " ye have not chosen me, but I have chosen you." C. H. V. P.

A. Certainly. Your question however raises the old and well-worn one of God's sovereignty and man's responsibility. Both are true and Scriptural, but incapable of being intellectually reconciled by our finite capacities, darkened as they are by sin. Responsibility throughout Scripture is pressed on unbelievers, " Ye will not come unto me that ye might have life," &c. while God's electing grace shews us that after all it is His drawing that brings us. We know no better illustration of the two truths than the familiar one of the gate over which is written on the outside " Whosoever will let him come" while on the inside is written "Chosen in Christ before the foundation of the world." Some taking heir stand outside deny what is written within, while others from within deny the free grace that is inscribed without. The Bible student knows that both are true and also that, although difficulties can be easily raised by cavilers, the truth of election forms no barrier for any soul really in earnest.

Q. 16. Please explain Rom. 14:5, 6, and Gal. 4:10, 11 which seem to be contradictory. J. B. S.

A. We must read the context of both passages. In Rom. 14 the apostle bids us respect the weak conscience of our brother. He does not here set one day above another, but says that the conscience of the man who does so is to be respected, while seeking at the same time to instruct him (15:2.) In Galatians on the contrary the apostle is attacking a relapse into Judaism that was threatening to sap the whole foundation of the Christian faith. keeping days being here an integral part of the Jewish religion. Hence the apostle denounces it unsparingly.

Q. 17. What does Rom. 15:13 " that ye may abide in hope" mean? J. B. S.

A. We see no difficulty in the passage. In verse 8 the apostle points out the connection of Christ with the Jews, and in verse 9 with the Gentiles, which he proceeds to prove in verse 10 from the Law, h. verse 11 from the Psalms and in verse 12 from the Prophets, and then he sums all up with a prayer to the God of hope that they might be filled with joy, peace, faith, and hope through the Holy Ghost.

Q. 18. Was Paul right to leave his work at Troas, and go in search of Titus? (2 Cor. 2:13.) J. B. S.

A. The Apostle's zeal to get to Macedonia was partly for the sake of the Corinthians themselves, although as we find here, personal affection had a large share in directing his steps. Certainly it is a very serious thing to pass by an open door, especially when one can say " a door was opened unto me by the Lord," and to some it may seem doubtful whether in this case Paul should not have stayed at Troas. Mere than this we cannot say.

Q. 19. Does 1 Cor. 9:27 favor ascetic practices? J. B. S.

A. Not for the sake of asceticism. But we must beware lest in condemning all self-imposed bodily mortifications, we give the reins on the other hand to a love of ease and self-indulgence. There is a middle path, and this Paul trod, careful while preaching to others to keep the reins well over himself in everything, not as a meritorious action, but as an approved minister of the gospel. (Compare 1 Tim. 3:1-5; 2 Tim. 2:14, &c.)

Q. 20. (1) Please explain Ex. 23:3, 8. (2) 1 Cor. 15:2; (3) 2 Cor. 1:5; (4) Rev. 13:18. J, B. S.

A. (1) Verse 3 probably means "browbeat," verse 8 is very w ell understood at the present day. (2) Believing in vain here means believing in what was false, that is, in the resurrection if there were none, which the Apostle proceeds to argue about. (3) The Apostle did not get Christ's sufferings without getting Christ's consolation, which has been true ever since (4) Rev. 13:18, nothing whatever is known about the number of the beast excepting that it is a threefold shortness from perfection (typified by the number seven); innumerable profitless speculations have been made in all times concerning it. One thing however may be said which is that in the Apostle's time it was by no means unusual to designate persons and places by numbers. Under this supposition one of the early Fathers (Irenaeus) has made the number mean " Latin " referring to Rome.

Q. 21. Please explain 2 Cor. 2:16 (2) 2 Cor. 3:16. J. B. S.

A. (1) Refer to Q. 370 B. S. vol. 1, p. 117. (2) The margin in R. V. reads " a man shall turn to the Lord." The passage is true whenever a Jew is converted, and the veil taken away, and he for the first time really understands the Scriptures; but it will be true in a still wider sense when the nation as a whole look to Him whom they have pierced and mourn.

Q. 22. How does (1) Ex. 27:20 agree with 1 Sam. 3:38; also (2) Eccl. 1:4 with 1 John 2:17?

A. The word " always" does not necessarily mean incessantly, but regularly (at its appointed time from the evening till the morning) from year to year. We think it is clear that the lamp did not burn in the daytime. (2) Ecclesiastes speaks of God's earth, 1 John 2 of man's world: two entirely distinct things, the confusion of which leads to great error. The earth in Eccles. is said to abide forever, that is relatively, in comparison with the little day of man's life.

Q. 23. What does Psa. 17:2 mean? Also (2) Psa. 104:5? J. B. S.

A. (1) The Psalmist seeks God's sentence on his path, not man's, and that God's eyes may righteously discern all. (2) The language here as elsewhere is highly poetic. " Forever" in these and other places must be limited by what Scripture reveals elsewhere of the duration of the material world.

Q. 24. Will you kindly explain (1) Mark 2:19, (2) John 3:29, (3) 2 Cor. 11:2? H. B.

A. Christ was the bridegroom, and His Jewish disciples the children of the bridechamber. (2) Here John the Baptist appears to speak prophetically of the future bride of Christ which He had come to purchase with His own blood (Acts 20:28), putting himself in the Jewish place of being merely the bridegroom's friend. (3) The church is not yet married to Christ. That scene will take place in heaven (See Rev. 19). Meanwhile the Church has to keep herself from the world; espoused as a chaste virgin to Christ. (Compare Rev. 17 for the contrast.)

Q. 25. What does 1 Cor. 15:29 mean? J. B. S.

A. The general interpretation is that it means baptized to fill up the ranks of those that have fallen; as when in battle, one falls, another takes his place to continue the struggle. The idea is a military one and is in keeping with the military similes employed throughout the Chapter (verse 23 &c.).

Q. 26. Please explain John 10:35. H. D.

A. In Ex. 22:28, "gods" distinctly means judges or rulers, and it is in this sense the Lord uses the word here. These judges were the representatives of God's government in the earth, and if they were called gods, how could the Jews accuse Christ of blaspheming, for calling Himself the Son of God, when He had been sent in a far more special way.

Q. 27. Kindly explain the parable of the tares Matt. 13 " Let both grow together until the harvest". Are we not to try and remove evil? Or in doing so are we departing from our own work and doing that of the angels? S. B.

A. You must carefully observe verse 38 " the field is the world.' Nearly all Christians speak as if it said " the field is the church." Hence it is not our place to put the world right, but it is our place to put away evil from the church, Read carefully 1 Cor. 5:12. "What have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth." If not clear, write again.

Q. 28. Please explain 2 Kings 6:6 and 13:21. M. E.

A. We cannot say that the passage has a typical meaning. It has been remarked that "The house built with that which was taken from the banks of the river, and the power of the stream overcome and destroyed by the piece of wood cast into it, by means of which that which was beyond hope and lost was rescued from it, easily suggest a typical meaning" The same writer remarks in reference to 13:21. This resurrection, wrought by contact with the bones of Elisha, appears to me to give the comforting instruction, that, while apparently lost to Israel, the true Prophet is still the vessel and guardian of all their hopes; and that when Israel is as it were, dead and forgotten, He will after all restore them to life in a manner as unexpected as powerful".

Q. 29. Have we any proof from Scripture that the forbidden fruit in Gen. 3:3 was the apple? S. J. R.

A. No, and we do not suppose it is possible to ascertain what fruit it was.

Q. 30. Please say who is meant by the " friend of the bridegroom" in John 3:29. (2) Matt. 22:12. Can any one get into the feast without the wedding garment? L. P.

A. No doubt John the Baptist here alludes to himself. Refer to Q. 24. (2) Certainly because the feast is here regarded as that into which professors may enter, but from which they will inevitably be finally excluded when passed under the Divine scrutiny; even as many pass muster now amongst Christians and outwardly enjoy Divine things who will however eventually be shut out from heaven.

Q. 31. (1) Is the meaning of the first part of Rev. 22:11, that they who in this dispensation have rejected the gospel will never have another opportunity? (2) Does 1 Peter 3:1 mean that unbelievers can be " won" or converted to Christ without the "Word," or does it refer to believers who are disobedient to the word? L. P.

A. (1) This passage appears to regard the coming of Christ and the closing of the testimony as so imminent that all would be found in the state in which they were, and that like the foolish virgins in the parable, time would not then permit of a change. (2) This passage refers to unbelievers, who, however unwilling to read the word of God for themselves, will really observe, and may perhaps be won by the example of their wives, illustrating by their conduct the precepts contained in scripture.

Q. 32. What is meant by the "sin unto death" in 1 John 5:16? Is it the "blasphemy against the Holy Ghost" spoken of in Matt. 12:31? (2) Please explain Heb. 6:4-6. F. E.

A. The sin unto death does not mean any special sin, but in accordance with the abstract style of this Epistle refers generally to all sin which may require Divine chastisement in taking away the offender in judgment. Compare 1 Cor. 11:30. (2) This refers to Jewish professors who, after having taken their place amongst Christians and enjoyed all their peculiar privileges, turned round and apostatized from the faith. It no where says they had eternal life. If we compare the passage with verse 18, we learn two things, first, that the greatest amount of privileges cannot save, and secondly, that the weakest faith can.

Bible Queries: 393 - 434

Q. 393. Please explain 1 Kings 22:19-22? E. H.

A. Ahab's doom had been pronounced in Chapter 19:16, unknown to him, on account of his exceeding wickedness. Micaiah relates his dream after the manner of men, the purport of which is to teach us that God overrules all, and it is only by His permission that lying spirits are allowed to deceive. This we find in 2 Thess. 2 also, and else where. But we are not to conclude that God is the author of a lie, or of sin, or that He needs to consult with any in carrying out His plans. In Job's case, God allowed Satan to tempt His own servant; here to deceive and lead to his already determined end, a notoriously wicked king.

Q. 394. Would you kindly give the meaning of the word " spiritual"? E. H.

A. We get the expression in 1 Cor. 2:15; 3:1; 14:37; Gal. 6:1. A natural man is an unconverted man; a "carnal" man may be saved, but is not walking after the Spirit; a " spiritual" man is one who walks according to the power of the Spirit of God, exhibiting therefore the fruits of the Spirit, love, joy, peace, longsuffering, kindness, goodness, meekness, &c. The word does not seem to be used in Scripture of those who had the deepest insight into difficult points of doctrine or discipline, but rather of those who most clearly showed that they were walking in the Spirit near to Christ in all humility. We should greatly doubt the real claims of any to this title, where it was self-asserted.

Q. 395. Would you kindly explain the difference in the words " Peace," "Rest," and "Joy," especially in the following passages, Peace, John 14:27; Col. 3:15; Phil. 4:7; Rom. 5:1. Rest, Matt. 11:28, 29. Heb. 4:5; Joy, John 15:11; 17:13. J. H.

A. Peace in these passages is the unruffled serenity given by the ever present consciousness of being completely in the hands of an ever-loving and all powerful Father while passing through a peaceless world. " Rest " in Matt. is present, and is rest from the restlessness of a restless will, found only in bearing Christ's yoke of perfect submission to our Father's will; in Heb. it is future rest from all the toils of our pilgrimage life, though enjoyed in spirit now. "Peace" is more connected with the heart, "rest" with the mind and energies. "Joy" here is the delight of doing the will of one we love, it is the active result of a walk with God. "Joy" is the condition of our spirits towards God; "Rest" the attitude of our spirits towards our own restless natural minds, and "Peace" the condition of our hearts towards the peaceless world without. Observe they are all Christ's. "My peace," "My rest" (connected with "My yoke") and "My joy" and are all ours if we are content to walk in His will-less footsteps.

Q. 396. Why is it the judgment seat of God (R. V.) in Rom. 14:10, and the judgment seat of Christ, 2 Cor. 5 so? G. B.

A. Because in Romans it is connected with an Old Testament Scripture of which it will be the partial fulfillment, and this speaks of God. In 2 Cor. it is Christ, as the whole passage speaks of Him. The difference affords another proof (if such were needed) that Christ is God.

Q. 397. Are the following gifts still in the church? Prophets, Teachers, Deacons, Bishops, Pastors, Elders, Evangelists? G. B.

A. We must distinguish between gifts and offices. Bishops. Elders, Deacons, belong to the latter class, the rest to the former Gifts still continue according to Eph. 4:13, but Scripture appears to place official ordination in the hands of the Apostles only, or their direct delegates. Mill in spite of the present divided state of the church, there are found everywhere those who discharge the duties of the oversight of the flock of God (bishops), those who set an example and watch over the younger (elders), and those who attend to the distribution of money and other matters (deacons).

Q. 398. Is the book of Rev. 5 the same as Phil. 4:3, Rev. 3:5; 13:8, 20:12, 21:27? G. B.

A. The book of Rev. 5 is that of the judgment of God. The others refer to the Lamb's book of life. They are not therefore the same. See Q. 383, p. 116.

Q. 399. (1) Please distinguish between "prayers, supplications, and intercessions" (1 Tim. 2:1). (2) Does v. 2, mean that " Kings and all that are in authority " are to be prayed for individually as well as generally? C. H. P.

A. See Q. 138. " Y. B.," vol. ii. p. 252. (2) It would appear from the whole passage (verse 8, 9,) that prayer in public is more especially meant. No doubt the Sovereign under whom we live should be the object of our special prayers. Are we not often remiss in carrying out ver. 2, in our prayer meetings?

Q. 400. Does John 20:23, apply to the priesthood now?

A. Refer to Q. 14. " Y. B.," vol. i. p. 180.

Q. 401. In what sense is eating "spiritual meat" and drinking " spiritual drink," to be understood? (1 Cor. 10:3. 4.) It appears as if they were all converted, and yet their lives did not show this. The difficulty is that the drink, meat, and rock, are all called spiritual. J. M.

A. It would appear that they are called " spiritual " looked at from the stand-point of being such to the Corinthians when Paul wrote, rather than viewed as such in fact to the Israelites when they journeyed to Canaan. To us the food &c. is all spiritual, to them doubtless it was a literal fact. We can hardly suppose that they themselves understood the types which their daily wanderings were to furnish to generations yet unborn.

Q. 402. Is it likely that the two disciples in Luke 24:13 knew Him (v. 31) by His pierced hands? K.

A. As no such hint is give-1 in the passage, we dare not say it was so. Inasmuch however as the Lord on other occasions, did give this sign by which to recognize Himself, we should consider it by no means improbable.

Q. 403. Is it right to say that to Paul alone was committed the revelation of the mystery (Eph. 3:3,) or that all knew it, while Paul alone had to make it known? W. H. M.

A. While the verse referred to states plainly that the revelation of the mystery was made to Paul, yet verse 5 shows that it was not made to him alone. We find from Col. 1:24,25, and other passages that he had a special commission to make this revelation known, and so much is this the case that we search the Epistles of John, of James, of Judo and of Peter in vain, for teaching about the church as the body of Christ.

Q. 404. What does " linen" represent in Ezek. 44:18? Is it Christ our righteousness, or the righteousness of the saints? W. H. M.

A. We doubt not that here as elsewhere it is a type of the practical righteousness, which should ever clothe the priesthood. The ground of their approval (Christ their righteousness) lay in their sacrifice, not in their dress.

Q. 405. How are we to classify the allusions in Hos. 5:12, 14; 6:3; 13:7, 8; etc.?

A. These are all highly figurative expressions, but present to us a very vivid idea of God's judgments on His rebellious people. We do not quite understand the bearing of your question.

Q. 406. (1) How could Israelites who lived at a distance from the temple, and who had "sinned through ignorance" or contracted defilement, obtain forgiveness and be cleansed? (2) Did the priests reside in every city in the land, so as to help and instruct the people? (3) Did the sprinkling of the ashes of the heifer require the action of a priest? C. N.

A. (1) It is probable that these sacrifices were neglected, as the Jews for the most part only went to the temple once a year, though some went thrice. (2) The priests resided in the thirteen cities allotted to them (Josh. 21:13-19.) The Levitical cities were scattered all over the country, but all the priestly cities were within the tribes of Judah, Simeon, and Benjamin. (3) No, only a clean person (Num. 19:18), this action not being priestly, but only the application of what priestly, care had already provided.

Q. 407. (1) Why did Adam take the fruit? The apostle-says " he was not deceived." (2) Why did our Lord tell the leper in Mark 1 to say nothing to any man? and how should the disregard of this injunction be viewed? S. B.

A. For Adam there was not even the poor excuse of being deceived; at most we can say he followed a bad example, but then this example was not set by his leader or superior, but by his dependent fellow creature. Man is thus utterly without excuse. In a figure it has been said that what Adam did here in rebellion in taking his place as a sinner with his guilty bride, Christ did in grace, in drinking the cup of wrath for us. (2) Because, here in Mark, He is Jehovah's servant, whose voice was not heard in the streets, but "he could not be hid" and the newfound joy of the leper would not allow the Lord to occupy the place of retirement and obscurity He here sought. The man did not obey Christ doubtless, and the result so far was to prevent Christ working on in the city. The man meant well, but after all Christ's way is best.

Q. 408. (1) Please explain Job 5:1, 23, which seems to allow the worship of saints, also (2) Job 7:9, which seems to deny the resurrection, and (3) Job 9:16, 22, 23; and 10:8, which seem to favor annihilation. J. B. S.

A. We cannot see the worship of dead (or even living) saints alluded to here. The saints spoken to were holy men who were living, even as Aaron was called " the saint of the Lord." (2) He shall " come up no more," plainly means from the next verse, shall no more return to the scenes he has quitted. So far from denying the resurrection or favoring annihilation Job is the man who of all others most convincingly shews life after death, in the sublime passage in 19:25, so widely known. (3) " destroy " (9:22,) is plainly to punish of the face of the earth (see next verse,) and in 10: 8, the word is applied to Job's then miserable condition, even while he was yet alive, and was certainly by no means annihilated.

Q. 409. (1) Please explain also Job 10:13, also (2) Job 12:5, and (3) the last part of Job 13:15, also (4) Isa. 63:17. J. B. S.

A. (1) Job 10:13, seems to be connected rather with what follows than with what precedes. (2) 12:5, Job here refers to himself and the cool way in which his misfortunes were criticized by his friends who were at ease, neglecting his case like a despised light, or unheeded beacon. (3) 13:15, Job would not give up his trust in God, but neither alas!' would he yet give up vindicating himself. (9) We do not think that the speakers meant to tax God with being the author of these troubles, though He permitted them and in judgment pronounced the sentence of 6:9, 10. But they came lamenting their sore chastisement and pleading for a return of divine favor.

Q. 410. Was Balaam a heathen? (2) Can James 5:14, 15, be applied now? E. S. M.

A. He was a Midianite originally from "Aram out of the mountains of the East," he was the son of Beor. He had the gift of prophecy, and a certain knowledge of the one true God. By birth he was undoubtedly a heathen. Such cases we find occasionally throughout Scripture. But because of his gifts and his reference to God it is by no means to be inferred that he was one of the children of faith. (2) Faith can still act on it, though the fact that the church is divided and that there are no longer elders recognized by the church generally, makes the literal application difficult. See " Y. B. "vol. iii. Q. 167, p. 27.

Q. 411. What does "lead us not into temptation" mean? Does God ever lead us into temptation? W. H. W.

A. God does not tempt any with evil. Satan tempted Christ, though He was led of the Spirit into the wilderness to be tempted. The meaning of the prayer is to be kept from all temptation of the Evil One, not to be sifted as were Job and Peter by God's permission, as very rightly we ever mistrust our own power. If however we should be brought into it we can overcome by closely adhering to the Word after the pattern of our Master.

Q. 412. After the earth has been burnt, and the judgment taken place, will God's elect people live on this earth again and it be heaven? W. H. W.

A. The beginning of Rev. 21 is the Scripture that most speaks of that time. Here we find that God will tabernacle with men, but even here the church is presented (ver. 2) in its distinctive place of blessing as the transmitter of heavenly light to the redeemed earth. No doubt the connection between the heavens and the earth will be very close and intimate, but the two will never be the same.

Q. 413. Does the communion of saints mean the intercourse between saints on earth and those in heaven, or is it with others on earth only? See the apostles' creed. W. H. W.

A. We cannot say what the communion of saints means in the creed. In Scripture the expression (or rather thought) is in 1 John 1:7, and certainly has no reference to saints in heaven. Perhaps our correspondent will tell us further what is on his mind.

Q. 414. Please explain about the righteousness we get from Christ- Do we ever find that Christ's righteousness is put upon us, is it not the righteousness of God? (Phil. 3:9.) Is His righteous life down here in any way imputed to us?

A. The righteousness of Christ is an expression not found in scripture. He Himself is our righteousness and is made this to us by God (hence God's righteousness) who made Him to be sin fur us who knew no sin that we might be made the righteousness of God in Him. Christ's righteous life was not only the only one possible to 'lie holy nature, but it fitted Him to lay down His life (not forfeited on account of sin as all others were) for us. Righteousness is a complex word, and may describe a moral quality or a judicial state. We have not either naturally, but the latter quality we get by Christ's' death, the former through the outflowing of the new life from us, the one is Rom. 3 the other in Rom. 6.

Righteousness does not come to us by the law (Gal. 2:21) or Christ would have died in vain; and if we are justified, it is not because we have kept the law either personally or vicariously, but because having broken it, and the law having exacted its last penalty on our substitute, who took our guilt, not merely the punishment of it, on Him, we are justified by Divine righteousness. It comes to us on the grounds of the blood and death, not the holy life of Christ. This was of infinite value in other ways, as shewing the perfection of the sacrifice. If not clear, please write again.

Q. 415. Please explain the meaning of Matt. 11:29, "My yoke"?

A. See Q. 380, p. lid.

Q. 416. Please who were the following, Cephas (1 Cor. 9:5) Apollos (16:12,) Stephanas, Fortunatus and Achaicus (16:17,) Aquila and Priscilla (16:19)? W. H. W.

A. Cephas was Peter (John 1:42,) Stephanas was a Christian convert of Antioch: Fortunatus a convert who was at Ephesus when 1 Cor. was written; Achaicus was another; Aquila and Priscilla were a Jewish couple, tentmakers by trade at which they worked with Paul. Paul met with them at Corinth, they having fled from Rome. Afterward we find them at Rome again (Rom. 16:3) where they risked their lives for the apostle.

Q. 417. (1) Please explain the following "Let him be Anathema Maranatha" (1 Cor. 16:22.) (2) "The firstfruits of Achaia." (1 Cor. 16:15.)

A. (1) Literally "Let him be accursed. The Lord cometh," The first is inserted on account of the probable admixture of mere professors in the Corinthian assembly, to whom therefore it would be a solemn warning; the latter is no doubt connected with the judgment seat of Christ so as to reach the consciences of those who were true Christians, but allowing evil. (2) Probably first converted. The same expression in Rom. 16.5 should be of "Asia," not of "Achaia."

Q. 418. Please explain Gen. 1. 13, where we are told that Jacob was buried in the cave of Machpelah which Abraham bought of Ephron the Hittite, while in Acts 7:16, we read that he was buried in the sepulcher which Abraham bought of the sons of Emmor of Sychem. H. M. M.

A. The difficulty is an old and acknowledged one. It may be that the word Abraham is interpolated in Acts, which will take away the difficulty. Some MSS favor this, or-as is more probable " the sons of Emmor the father of Sychem " is an interpolation. The Syriac version reads, " Jacob died, as also our fathers, and was carried over to Sychem, and laid in the tomb which Abraham bought" &c. Some one seeing Sychem probably added " Emmor the father of Sychem."

Q. 419. Kindly explain why it says in Gen. 46:27, &c. that three-score and ten persons went down into Egypt, and in Acts 7:14, three-score and fifteen. H. M. M.

A. Stephen quotes from the Septuagint, which gives three score and fifteen. The reason of the difference we cannot at present divine. It will be an interesting question for some of our more learned contributors to solve. The general impression is that the Septuagint reckons sons of Manasseh and Ephraim born in Egypt. Compare 1 Chron. 7:14, 20.

Q. 420. How are we to understand " I will raise him up at the last day," (John 6:39,40,44,)? why is the resurrection of the saints said to be at the " last day" when Rev. 20 teaches that it must be at least soon years before the wicked can be raised? J. M.

A. The last day here would appear to be the last day of the dispensation or age in which they were, and is previous to the Millennium. From John 12:48, however, we think it is clear that the expression generally does not refer to a particular day, but that it has a moral force and is descriptive of the closing scenes of this world's history, when God will act in power, whether in blessing or judgment, man's day being over. It would thus extend from a little before the Millennium to a little after it.

Q. 421. Can it be truthfully said that the man and woman mentioned in Gen. 1:27, 28, are not the same persons as Adam and Eve in ch. ii? That is to say, is the pre-adamite theory a correct one? H. N.

A. No. Gen. 1 gives the creation of all things by God. Gen. 2 recapitulates with additions, shewing Jehovah (not merely God) in relationship with man. Hence the double account.

Q. 422. (1)Who is meant by "him that teacheth in all good things," Gal. 6:6? (2) What is meant by "their angels," in Matt. 18:10? W. J. H.

A. (1) It refers to those who received spiritual things communicating their temporal things to those who taught them. See 1 Cor. 9:11. (2) See Heb. 1:14, It is a special favor in the East granted to but few, to see the king's face, but those who, as little children believed on Christ were always represented before God, ever in remembrance in His presence. We shall be glad of further remarks on this passage, which is confessedly difficult, knowing as we do, so little of the ministry of angels.

Q. 423. Please explain the meaning of " I am that I am," Ex. 3:14. A. M. C. P.

A. The words "I am" can strictly only be used by God, and of Himself, describing as they do His absolute self existence utterly independently of all things in the eternal present. " We exist " as dependent creatures, so does the highest angel, and have our past, present, and future; God alone can say "I am." The name is sublime in its simple grandeur, "I am that I am," is all the information God gave at that time, of Himself; to us He reveals Himself more fully as Father.

Q. 424. (1) What causes may be assigned for the divisions that arose in the church at Corinth, 1 Cor. 1:52? (2) Please explain the word "Testament" in Heb. 9:15, 16, 17. In v. 15, God would appear to be the testator, but this is impossible from v. 17. Should it not be translated "covenant."? F. E. G. P.

A. (1) Possibly fleshly preferences for particular teachers, who would be regarded by the Corinthians as heads of schools, may have caused the divisions. Paul taught church truth, Apollos (at one time at any rate) knew only John's baptism, (Acts 18:25;19. 3.) Cephas was more or less Jewish in his teaching. Baptism appears to have been connected with these early divisions directly or indirectly from ver. 13, 14, 15, 16, 17. Of course we cannot speak positively in the absence of direct Scripture. (2) The death is that of Christ. See R. V. and read ver. 16, and 17 as a parenthesis, introducing a will merely as a figure to illustrate the new covenant.

Q. 425. Please fully explain John 20:23. Does it in any way refer to the disciples' responsibility in preaching the gospel? E. R.

A. See " Y. B." vol. i. p. 180. It probably refers to the public recognition of professors in the Christian assembly, also to the exercise of discipline. See 1 Cor. 5, etc.

Q. 426. (1) Please explain Luke 18:8. "Nevertheless when the Son of Man cometh shall He find faith on the earth." (2) Also Luke 16:16, " Every man presseth into it." T. V.

A. (1) The passage refers to the persecutions of the Jewish remnant whose sole resource will be to look to God in faith for deliverance in the days of their sore persecutions, and the question is whether any will be found still looking to God for this, or whether they will have given up all hope. (2) R. V. gives "entereth violently," referring to Matt. 11:12, the meaning being that it was only by great determination and the overcoming of many adverse circumstances that the kingdom was to be entered, not that people were crowding into it.

Q. 427. Please explain Acts 22:16, where the result of baptism appears to be the washing away of sins, and 1 Peter 3:21, which appears to be just the opposite. T. V.

A. Baptism was but the outward sign. Still according to Mark 16:16, the sins could not be publicly recognized as washed away where baptism was refused. Peter seems rather to contrast the washing of baptism with the Jewish washings, which were merely for cleansing, this for the satisfaction-in resting on that to which the figure pointed-of a good conscience before God.

Q. 428. Please explain John 3:13, " No man hath ascended up to heaven, but he that came down from heaven," with reference to the case of Enoch " and he was not, for God took him," Gen. 5:24, and Elijah who " went up by a whirlwind into heaven," 2 Kings 2:11. W. F.

A. John continually speaks of future events in an abstract way as already accomplished. (See also 13:1, 2.) Elijah and Enoch were taken up, Christ alone ascended. We are inclined to believe, however, that here the meaning does not turn on this distinction, but that " ascending up " includes fully reaching and entering into all that heaven contains, which the Son alone knew. Further light on this will be welcome.

Q. 429. What Scripture proof have we that man has an immortal soul? E. T. P.

A. Gen. 2:7; Matt. 25:46; Luke 16:20-31; 20:38; Rev. 20:12; 21:8; 20:5; &c. &c. By the soul is meant the seat of individuality; by the spirit that capacity of man wherein he differs from a beast.

Q. 430. (1) What is the meaning of "Every branch in me that beareth not fruit he taketh away" John 15:2? (2) What is meant by " the feet of the ox and the ass" Isa. 32:20? M. G.

A. See B.S. Q. 314, p. 68. Those professors that bore no fruit (as Judas &c.) would be taken away in judgment, true souls would be purged. (2) It may refer to grace using what was unclean (the ass), or have some connection with Deut. 22:10. Some think the ox and ass are sent there to feed on the abundant fruit. The more obvious meaning however is that they are to plow or to tread in the seed. We shall be glad of further light on this obscure passage.

Q. 431. (1) Please say if the "Shibboleth" test, Judg. 12:5,6, can be applied in type to the word in 1 Cor. 12:3, " No man can say that Jesus is the Lord but by the Holy Ghost" (2) Is there any special thought in connection with the angel of the Lord who had appeared to Manoah and his wife (Judg. 13:20), ascending in the "flame of the altar?" E. R.

A. (1) The passage in Corinthians is something more than a shibboleth. This Scripture speaks of the distinguishing of true spiritual gifts from counterfeits in a day when men were often the mouthpiece of evil spirits, and the distinguishing mark is that no wicked spirit would say that Jesus was Lord. The subject is not here conversion (See Y.B. vol. ii. p. 54. Q. 60.) (2) The flame of the altar simply means the acceptance of the sacrifice. We cannot say why the angel ascended in it. Will some correspondent help?

Q. 432. (1) Has Ezekiel's vision of the "waters" (ch. 47.) and of the trees on the bank of the river (v. 12) any reference to Rev. 22:1, 2? (2) Please explain " When he will return from the wedding." Luke 12:36. E. R.

A. (1) Ezekiel speaks of the earthly Zion, Rev. of the heavenly city. Many things are found in both, the one being literal the other figurative; still though there is a general likeness there is always some important difference, as here where the trees in Ezekiel are not called " trees or tree of life." (2) Generally it merely refers to servants waiting for a bridegroom returning from the marriage ceremony as is customary in the east, but taken as referring to the Jewish remnant it is very significant, for they will wait for the Lord who will descend to Mount Olivet after the marriage scene in heaven. See Rev. 19.

Q. 433. What is the distinction between sanctified and holy? 1 Cor. 7:12-14; 1 Tim. 4:5; Heb. 10:29; Heb. 3:1. T. S.

A. Study carefully the article on "Holy, holiness" in B. S., also "Practical sanctification," Y.B. vol. iii p. 117. 1 Cor. 7 is holy by birth; 1 Tim. 5 set apart for the Christian's use, "clean" and "unclean" no longer existing,-see Acts 10; Heb. 10:29, outward practical separation by a Jew professing Christianity; Heb. 3, the same only not limited to what is outward. We invite further remarks on these texts.

Q. 434. (1) Kindly explain Matt. 8:22, "let the dead bury their dead." (2) also Matt. 11:11, "He that is least in the kingdom of heaven is greater than he." W. F.

A. The man had here volunteered to follow Christ and then wanted to put the claims of natural relationship before Him. This the Lord could not allow; He can never occupy the second place in the hearts of his followers. it must in no way be understood that Christ here undervalues the ties of nature and filial duty, but He must be first. Some think the man meant, "suffer me to bury my father" i.e., to stay at home with him until he dies. (2) The kingdom of heaven is the new dispensation that commenced with the ministry of Christ and which that of John ushered in. But though himself a great prophet, the feeblest believers now have far greater privileges and a higher place than even John, and this not in virtue of their having greater gifts or piety but because they are directly connected with the finished work of Christ, to which the saints of old only looked forward. No saint of old could repeat as his own utterance such verses as Eph. 1:5-23.

Bible Queries: 234 - 258

All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.

Q. 234. (1) Kindly explain the difference between Matt. 27:3-10, and Acts 1:28. (2) Kindly explain Mark 9:29. W. H. A.

A. (1) See answer to Query 164 "Y. B." vol. ii. (2) Prayer and Fasting: this is the expression of absolute dependence on and communion with God on the one hand, and complete separation from all natural power or earthly things generally on the other.

Q. 235. Will you kindly explain Ezek. 18:24, and John 15:2, and v. 24? S.

A. Ezek. speaks of human righteousness (which indeed was all that was then revealed) any failure in which it is evident forfeits all right to life. John 15 speaks of outward attachment to Christ as a branch, the proof of the hidden and real link in this case being fruit-bearing. John 5 speaks solely of this vital hidden link, which is always eternal, showing itself in both righteousness and fruit-bearing.

Q. 236. (1) Is there any difference between a priest and a worshipper? (2) When was Peter converted? In John 1:42, or Luke 5:8? C.

A. Worshipper in Acts 19:35, means temple keeper; in John 4:23, one who pays homage; in Heb. 10:2, one who serves. A high priest is ordained to offer gifts and sacrifices, Heb. 8:3, priests offer gifts according to the law, 8:4, and we as priests offer spiritual sacrifices, 1 Peter 2:5, of three sorts, our praises, Heb. 13:15 (herein being worshippers) our goods (ver. 16) and ourselves (Rom. 12:1). (2). Peter was converted (or turned to) Christ, as Messiah in John 1:42, as Son of God, and the one object to follow in Luke 5:8, and again after failure, according to Luke xxii, 32. See CONVERSION (Biblical Words, Y. B.) also Story of a Second Conversion, (Y. B. Vol. i.)

Q. 237. What does salted with fire mean, Mark 9:49? S. B.

A. That every one, good and bad, should be tested by the perfect holiness of God. Where there was divine life, the fire would only consume the flesh; for when we are judged we are chastened of the Lord that we should not be condemned with the world; with the wicked it is final condemnation. The good will also be salted with salt, i.e., the energy and preserving power of the holy grace of God, keeping us practically from the corrupting power of evil around.

Q. 238. Will you please explain 1 Peter 4:17, 18? E. P.

A. Holiness becomes God's house (now His professing people on earth) forever. See Psa. 93:5, Ez. 43:12. Judgment begins with those who are nearest to God. He does not spare those who name the name of Christ, and do not depart from iniquity. Here, however, the judgment is on the whole mass of profession. Individual salvation is nowhere in question here. Ver. 18 is quoted from Prov. 11:31, and goes on to show that if God begins with those who outwardly at least are near Him, what possible hope can those have who all their life have defied Him?

Q. 239. Kindly explain Acts 27:33. Was nothing eaten, or only no proper meal taken? R. S. H.

A. Probably the latter, otherwise the men would have died without a miracle, and of this there is no hint. No doubt they had labored incessantly without any visible means of support, no regular meal being taken during the whole of the period.

Q. 240. How were the words of the Lord in Matt. 12:40 verified? M. S.

A. See answer to Q. 84, V. B., Vol. ii. The difficulty is solely occasioned by our not understanding the Jewish mode of reckoning the smallest portion of a day as a whole day, or day and night, according as 24 hours or 12 hours each are meant.

Q. 241. (1) Please explain why "the nail" in Isa. 22, 23, is Christ, and in verse 25, "Antichrist" as stated in answer to Q. 112. (2) Also please say what the first part of the parable in Luke 15:13-21, refers to. C. M. B.

A. (1) The Lord here takes Shebna (ver. 15) as a picture of Antichrist to be displaced by Eliakim (ver. 20) type of Christ (ver. 22, 23) who displaces in like manner the nail that was in a sure place, viz., Antichrist (ver. 25). (2) The departure of the human race in Adam from God and the practical love of "the far country," and one's own way in each human heart (Isa. 53:6), and the work of the Spirit bringing home the miserable condition to the soul, and leading it to turn to God (conversion The work of Christ is not brought out here, but in ver. 1-7.

Q. 242. Are "vessels to dishonor" 2 Tim. 2:20, unsaved persons, or Christians mixed up with evil, religious or otherwise? R. S. H.

A. If "a great house" be taken to mean the whole mass of religious profession, it is evident that the vessels to dishonor will mainly include those who take the place of vessels without any reality, i.e., mere professors.

Q. 243. Heb. 10:29. Who are those who "have trodden under foot the Son of God," and how were they sanctified by the blood of the covenant, and who are the people in Heb. 13:12, said to be sanctified by the blood of Jesus? E. M.

A. Refer to Y. B., vol. 1, p. 219, also Q. 146, Y. B,, vol. ii. These apostate Jews in embracing Christianity, took the place of being separated to Jesus the Nazarene by His blood. Jesus suffered without the gate for this purpose, that a company might be separated to Himself. We must ever, however, distinguish between taking up a profession or position, and being really saved by living faith in Christ.

Q. 244. Kindly explain " prophesying" and " prophecy," in 1 Cor. 14:22, 24, and if the first has reference to believers and the second to unbelievers. C. M. LE P.

A. Believers only prophesied in the New Testament. Tongues were for a sign of Divine power in the early Church. Prophesying was directly for edification. Hence a meeting wholly taken up with tongues would be most unprofitable, whereas if taken up wholly with prophecy, the power of the word would reach consciences, though there might be no "tongues" to show the Divine power.

Q. 245. Kindly say if Isa. 58:13, 14, refers to the Lord's day? J. M. M.

A. This refers to the Sabbath. The principle, however, is good for the Christian, not on the Lord's day only, but every day of the week.

Q. 246. Please say why the words of the inscription on the cross vary in the different Gospels? H. N.

A. The only answer we can give is that the full title on the cross was, "This is Jesus of Nazareth, the King of the Jews," of which, as is frequently the case in other facts, each Evangelist states a part, none alone giving the whole. Thus Matthew omits "of Nazareth;" Mark, the whole first clause, "This is Jesus of Nazareth; " Luke, "Jesus of Nazareth; " and John the words, This is."

Q. 247. What does Luke 14:26 mean? W.

A. See answer to Q. 223, Y. B., July. If more is wanted write again.

Q. 248. Will you kindly explain John 16:8.

A. It means with regard to righteousness. The new version reads, "he will convict the world in respect of sin and of righteousness, and of judgment." The sin was the world's in crucifying Christ; the righteousness, that of God in putting Him at His right hand, to save now, or to judge hereafter, and both in righteousness; of all this the Holy Ghost is witness.

Q. 249. Please explain 1 Cor. 9:4,5. D. E.

A. "Power," in these verses is better translated "a right to." The apostle was shewing (verse 11) that he had a right to claim temporal support for himself, and if necessary, for a wife, as an apostle and teacher.

Q. 250. Kindly say what kind of life the unbeliever will have throughout eternity, and what body he will have. J. C.

A. We do not know anything more than that he will have a perpetuity of existence in unutterable misery, and that the body will be immortal. Eternal life properly speaking, belongs to the Christian alone, and means much more than existing forever, which is equally true of the unbeliever, only those who are in Christ have eternal life, the others, although existing forever, shall not see life. (John 3:36.)

Q. 251. Will you kindly explain the passage " In his humiliation his judgment was taken away." S. B.

A. The quotation is by the Evangelist from the Septuagint or common Greek version of the Old Testament. The marginal reading in our Bible (Isa. 53:8) makes all clear.

Q. 252. Do the servants in Matt. 25 include mere professors? M.

A. Certainly, all who take the place of servants of God, whether true Christians or not.

Q. 253. Was it Philip the Apostle or the Evangelist (one of the seven) who preached at Samaria and to the eunuch? A. B.

A. The Evangelist; who disappears at Caesarea in 8:40, not to be seen again till many years after (21:8) when we find him spoken of with four daughters that prophesied.

Q. 254. In Gen. 15 we read, " Lord God, (Adonai Jehovah), and in verse 4, "the word of the Lord," (Jehovah). In what sense then is Ex. 6:3 true? J. B. S.

A. The passage expressly says that God's name in relationship to the patriarchs was El Shaddai, (God Almighty), just as now His name to us is "Father." We may use the other, as Abraham did, but Jehovah was not the special name of God to him as it was here for Israel, whereas God Almighty was.

Q. 255. Please explain what T Tim. 6:13 refers to. M. W.

A. The whole bearing and testimony of Christ before Pilate.

Q. 256. Why was sailing dangerous when the fast was past (Acts 27:9). A. A. R.

A. The fast was the great day of atonement in the seventh month, answering to the middle of our September. Hence the autumnal gales and wintry weather were now to be expected.

Q. 257. (1.) Does the "redemption of the purchased possession" (Eph. 1:14) mean the gathering in of sinners, or refer to our heavenly possession of which the Spirit is the pledge? (2.) Does "making peace" (Eph. 2:15) mean between God and man, or Jew and Gentile? (3.) What does "in the Lord" mean? (Eph. 6:1), also "as is fitting in the Lord?" (Col. 3:18.)

A. (1.) To the latter. (2) Between Jew and Gentile. (3.) It means both in a godly way, and in consistence with God's claims. These words give the manner and the limit.

Q. 258. If one is born again is he not indwelt by the Spirit according to Rom. 8:9? C. K.

A. Rom 8:9 refers to the new life in us by the Spirit. We get the Spirit dwelling in us as a person, lower down in verse 16. The indwelling of the Spirit as a person is an additional privilege to the new life. The disciples had the former before the Lord died, but not the latter till after He was risen. The Spirit dwells in all those who, according to Eph. 1:13, have believed the gospel of their salvation, i.e., have peace with God.

Bible Queries: 290 - 318

All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.

Q. 290. Please explain 1 Tim. 5:24, 25. H. L. L.

A. In some sins the judgment is immediate as in Esau's case, &c.: in others it is delayed, though none the less sure. Likewise with good works; in some cases the reward being open and without delay, in others, though equally sure, it may be deferred, in many cases not being received in this life at all. These general principles were valuable guides to Timothy in forming a correct estimate of the conduct or worth of others.

Q. 291. What is the meaning of "Thou hast kept the good wine until now." John 2:10? J. S. R.

A. Simply that the wine miraculously produced by the Lord from water was so far superior to that provided by the bridegroom, that it alone could be called "good."

Q. 292. (1) Please explain Matt. 10:23. (2) Is there any connection between the shoes that Moses (Ex. 3:5) and Joshua (Josh. 5:15) were told to put off, and the shoes of Eph. 6:15? If so, when are the latter to be put off? E. S. M.

A. (1) This passage clearly does not refer directly to Christians, (who have no special mission to the cities of Israel) but to the Jewish remnant, who will proclaim the gospel during Daniel's last week, after all Christians have been taken to heaven. These form the "brethren of Christ," (Matt. 25:40) and they will not have completed their mission before the public return of the Son of Man to Olivet. (2) No. The shoes loosed from Joshua's feet as well as Moses' feet shows that the warfare of the Lord is as holy as His redemption; but the shoes of neither were put off when resisting the enemy, which is the aspect of Eph. 6 Here however, shoes are merely used as expressive of the gospel of peace, and we cannot say that we are to take them off when in God's presence.

Q. 293. Please give the Scripture on which the following verse of a hymn is based.

" He hell in hell laid low,

Made sin He sin o'erthrew,

Bowed to the grave destroyed it so,

And Death by dying slew."

A. F. E.

A. We do not always undertake to justify the expressions of hymns, but in this case the first line is clearly anticipative of Rev. 20:14 (a result of Christ's work). The second line reminds us of 2 Cor. 5:21; Heb. 2:14; and Rom. 6 The other lines recall 2 Tim. 1:10, " Who hath abolished death," and 1 Cor. 15:51,55.

Q. 294. Is the comma placed rightly in Neb. x. 72 after "forever?" Does forever mean eternal? (2) What is meant by being baptized " unto remission of sins " in Acts 2:38, (Rev. ver.) also "all who were baptized into Jesus Christ, were baptized into His death," (Rom. 6:3) and " as many of you as were baptized into Christ did put on Christ?" (Gal. 3:27.) Is it possible to be baptized "into" Jesus Christ apart from 1 Cor. 12:12, 13? Peter baptizes "unto remission of sins," others, "into Christ;" why the distinction? Ought not the word "all" (Rom. 6:3; Rev. ver.) to be "as many" as in Gal. 3:27. A. W. G. W.

A. The margin of the Revised Version is best-" for sins, forever sat down," or "sat down in perpetuity." The expression means sitting in contrast to working, and the work being forever finished and nothing now left to be done, the sitting is also forever (looked at in connection with-the work). (2) There is no doubt that all these passages whether " for " or " unto remission," or " into " or better " unto Christ," refer to water baptism, and are connected negatively with the pardon of sins (Mark 16:16), and positively with a profession of the name of Christ; the one baptized becoming thus, outwardly at any rate, a partaker of Christ (Heb. 3:14). 1 Cor. 12 on the contrary is the baptism of the Spirit into the body of Christ, and is always real and eternal in its character. "All who" (Rom. 6:3 R. V.) is practically the same as "as many as."

Q. 295. Please say why believers are called children in John 1:12, and Rom. 8:16, 17, 21 (Rev. ver.), and sons in Rom. 8:14, 19, and Gal. 3:26; 4:5. A. W. G. W.

A. "Children" is a broader word than "sons" and signifies relationship by birth, and as such is true of Old Testament saints as well as Christians. " Sons " is an individual title of privilege, "by adoption" and has reference to inheritance as well as to present nearness (shown by the cry of Abba Father), and is peculiar to Christians. Hence "sons" in Rom. 8:14, is connected with the cry v. 15, and in v. 19 with the manifestation in glory, whereas in the other verses the kindred truth of childhood is taught. Galatians teaches most distinctly the value of the difference between childhood and sonship. An article " From Infancy to Manhood" in the "Young Believer," vol. 1, would help on this subject.

Q. 296. Whom do the four beasts in Rev. 4:6 typify? E. S. M.

A. For a full answer to this refer to Biblical Words and Phrases in Y. B. vol. ii. p. 68, " The four beasts," and p. 159, " Cherubim," also Q. 109, Y. B. vol. ii. p. 193.

Q. 297. Is Num. 8:25, 26, typical of our future? R. L.

A. It cannot be said to be directly typical, though no doubt there is an analogy, especially as in Rom. 15:16, Paul refers to v. 21 of this Chapter.

Q. 298. (1) Were there literally nine temptations before Num. 14:22? (2) Of what might Og, king of Bashan and Sihon, king of the Amorites stand as types? (3) To what do "statutes and judgments" refer Deut. 4:5, 6? Zurich.

A. (1) Certainly, it says so; but it does not necessarily follow that all are recorded; only such as are for our instruction are preserved. (1 Cor. 10:11). (2) Only generally, as typical of the power of the enemy. They were Amorites, and as such were to be destroyed. (Gen. 15:21). (3) The whole law of the Lord. (See Exodus, Leviticus and Numbers). This book (Deut.) is a recapitulation of these to the new generation (born in the wilderness) that had risen up in their father's stead, ere they entered the land.

Q. 299. (1) Please say how is it that the mountain from which Moses saw the land is called Abarim in Num. 27:12, and Pisgah in Deut. 3:27. (2) Does Deut. 26:5 refer to Jacob? Zurich.

A. (1) Pisgah is part of the mountains of Abarim, of which mount Nebo is the highest peak. (2) Certainly.

Q. 300. (1) Has the expression "unto this day" (Josh. 4:9; Judg. 6:24; 1 Kings 8:8) any reference to the last days? (2) What is meant by the company of two armies or Mahanaim? (S. of Sol. 6:13; Gen. 32:2). (3) Is Satan, or more directly the Assyrian, meant by the mighty and terrible one, Isa. 49:25? Zurich.

A. These expressions refer to the time the book was written. (2) Mahanaim means " two hosts," (Gen. 32:2, 7) and was a famous city in Israel, being at one time David's only refuge. (2 Sam. 17:24; 1 Kings 2:8). The obscure passage in Cant. is literally, " We see as it were the (religious) dance of the two hosts of Mahanaim," referring probably to some well known religious rites there. (3) More probably the oppressors of Jerusalem, and notably the Roman Empire.

Q. 301. (1) Please explain the meaning of Isa. 39:8, " For there shall be." The Elberfeld German version has " if." Does it not seem selfish? (2) Does Isa. 52:14 refer to the Lord's appearance on earth? (3) Please explain " So shall he sprinkle many nations." (v. 15.) Is the Spirit or the judgment referred to? Zurich.

A. (1) 2 Kings 20:19 favors the German, and it certainly does seem a selfish speech. (2) No doubt, and is therefore a far more correct portrait than those circulated by men in pictures, &c. (3) We should be glad to know the exact force of " sprinkle " in this passage from any of our readers.

Q. 302. What is meant by "we hid as it were our faces from Him?" (Isa. 53:3.) Zurich.

A. Avoided and disregarded Him; did not own or recognize Him.

Q. 303. In Ex. 16:31 The manna is said to have tasted like wafers made with honey; in Num. 11:8, like fresh oil. Please explain the apparent discrepancy. A. D. J.

A. The taste might very well resemble both. There is no absolute antagonism between the two. At the same time spiritually it may bear the meaning, that as we travel further on our journey we get a richer taste of Christ, we appreciate Him more and understand His life down here better.

Q. 304. Why are we told that Moses, Aaron, Nadab and Abihu saw God? (Ex. 24:9, 10). L. B. W.

A. Because they saw the LORD, Jehovah; the One whom we know as Christ, who is ever the Revealer of the Godhead; then showing forth God, now revealing the Father. God the Father is never seen at any time, all manifestations being in His Son. (John 1:18).

Q. 305. Is it true in reference to Josh. 14:15, that there should have been no rest till all the land was conquered? Does it not say in Josh. 22:4, "God gave them rest?" C. E. S

A. Josh. 14:15 merely states an historical fact which xviii. 3 shows was not justified. Chapter 22:4 does not occur till after 21:43, 44, so that the second was right, the first wrong.

Q. 306. Please explain 1 John 5:7. C. E. S.

A. Refer to " Y. B." vol. ii. p. 27, Q. 46; also to " Y. B." Jan., 1881, p. 28, Q. 170. If you require more, write again.

Q. 307. What is the meaning of Phil. 3 r i, "If by any means I might attain unto the resurrection of the dead"? S. R. W.

A. The joy before him was so great that the way he reached it mattered not-by martyrdom, by crucifixion, or by any other way. The passage does not express a doubt of attaining it, but his indifference as to the path, so long as he attained the goal.

Q. 308. (1) Please say why the number Joab gave David differs in 2 Sam. 24:9 and 1 Chron. 21:5. Was it confused because God had said should be without number? (2) Why was the second day's work in Creation not pronounced by God "good " as all the others. (Gen. 1:6-8?) J. W.

A. (1) We cannot say why the result varies in the two records. Josephus gives Israel 900,000 and Judah 400,000. (2) The second day's work was merely ordering a-id dividing; nothing fresh was created or brought forth, to which the term "good" could apply.

Q. 309. Please explain the difference between "fathers, young men, and children" in 1 John 2:12,13. (2) Why is the word "fully" put in Acts 2:1? H. L. L.

A. Read from " Infancy to Manhood," " Y. B.," vol. i. The terms represent three stages of Christian growth. The children being characterized by knowing the Father; the young men, by their strength; and the fathers, by knowing Christ. (2) Because it was now absolutely fulfilled never to be repeated. It is remarkable that of these great Jewish feasts, two, passover and tabernacles will be revived in the Millennium. (Ezek. 45:21,5.) Pentecost never will.

Q. 310. (1) Into what is it we are said to be grafted in Rom. 11:17-20? (2) Does the word "angels" in Rev. 1:20 represent the ministers of each Church? A. H.

A. (1) Into the olive tree of the people of God on earth, whose are the promises of God. Of this Israel was the root, and the Gentiles come in now, on the rejection of Israel nationally. Abraham was really the root, but the bad branches (the literal seed) had been broken off in order that good branches, the spiritual seed, might be grafted in. (Rom. 4) The whole is connected with outward position and profession on the earth. (2) Possibly the leading person. (See " Y. B.," vol. ii., p. 192, Q. 105).

Q. 311. (1) Please explain fully Heb. 13:10. (2) If sins confessed will not be brought up between us and God at the judgment seat of Christ, how are we to understand 2 Cor. 5:10? C. M. B.

A. Does this not clearly refer to Num. 18:8, with which compare 1 Cor. 9:13 and 10:18 The sacrifices belonged to Aaron and his sons, (Christ and the Church) not to the Levites who served the tabernacle (the Jews). (2) 2 Cor. 5:10 is a general passage and does not touch the question, but is explained by Rev. 22:12; 1 Cor. 3, &c. Everything doubtless will be brought up that will asst in determining our places in the glory, but the Lord will never deal twice with the soul about the same thing.

Q. 312. (1) Will there be instrumental music in the Millennium? is Rev. 14:2 figurative or literal? (2) 2 Cor. 5:10 speaks of the believers' manifestation before the judgment seat of Christ " that they may receive the things done in the body, &c.;" is every sin committed before conversion brought up there? C.

A. (I) Doubtless there will on earth, but in the Revelation we get heavenly things described. On consideration it will be apparent that no words exist in our language to describe what is there, hence in describing them the Spirit is forced to use earthly symbols that will most clearly represent to us what He wishes to convey. These are figures, therefore, for the simple reason that there are no words to convey what is in heaven. (2) If one object of this judgment seat be to assign the believer his true place in the glory, (see Luke 19:15, &c.) as we believe, then it is evident that all that will have a bearing on this will be brought up. A believer's history however begins with his birth. We cannot say however that no antecedents will be brought up, for we have no Scripture to support us; but all will be in perfect love.

Q. 313. (1) Please explain wily it is said in 1 Cor. 15:5 that Christ was seen of the twelve when there were only eleven at that time. (2) Does 1 Cor. 11:3-10 apply to a Bible reading in a private house? If not, what is the breadth of its application, and does the word " head " in v. 5 refer to the man, or what the woman is to cover? J. R.

A. (1) There were then only eleven actually living of those who were appointed by the Lord, but Matthias who (Acts 1:26) took the place of Judas as the twelfth, saw Him. (v. 22.) (2) Verse 5 refers to the woman's head. If a woman prays or prophecies (in public) she is to have her head covered. This does not take place generally in private Bible readings. The passage appears to contemplate women doing both, not of course to men, (1 Tim. 2:12) but to her own sex. When occupying suck a position a man is uncovered, a woman covered.

Q. 314. Please explain John 15:6. Does it refer to a true believer or to a mere professor? S. E.

A. See " B. S." p. 16, Q. 235. This passage refers to outward attachment to Christ by profession, the proof of the reality of which lay in the bearing of fruit. A vine branch that is fruitless is absolutely worthless, even the wood being of no value save for burning. The whole passage refers to outward attachment to Christ on earth. There might be a true hidden link, or there might not; fruit was the proof.

Q. 315. Please explain Matt. 21:44. W. F.

A. It was bad enough to refuse Christ in the days of His rejection, even when here in grace; but all who meet Him hereafter in judgment, (when the little stone cut out without hands falls upon the feet of the image, Dan. 2:34) will be ground to powder.

Q. 316. Please explain Matt. 24:22 and 29-35. Do the latter verses mean the end of the world? if so, what is the meaning of v. 34? A. E. S.

A. Refer to "Y. B." vol. ii. p. 74. Ver. 22 is understood to refer to the last half of the last or seventieth week of Daniel's prophecy (Dan. 9:27) which is divided in two by the setting up of the image of the beast. (Rev. 13) Each half consists of 31 years, or, as is said of the first half, (Rev. 11:3) 1260 days, these are not shortened. The second half is called 42 months, but never specified like the first by days; hence in accordance with Jewish time reckoning (a part being equal to a whole) any part of the last month would suffice to fulfill the prophecy. In this manner therefore, the days can be shortened and yet the prophecy fulfilled. Of course all is Jewish. "End of age" is more appropriate. Ver. 34 means that morally the same generation, the same class of people will be found up to the coming of the Son of Man.

Q. 317. Do you suppose James the less, or greater, or John the Evangelist were the Lord's cousins? (See John 19:25; Matt. 13:55.) A. H. B.

A. See "Y. B.," vol. i., p. 272. John the Evangelist and James the greater were, we know, the sons of Zebedee. James the less was probably the Lord's cousin, son of Alphaeus or Clopas, and Mary the aunt of the Lord. He is also called the Lord's brother. (Gal. 1:19.) He was probably the author of the Epistle that bears his name.

Q. 318. (1) Will the Antichrist of Rev. 13:1-8 be instrumental in, or present at, the taking of Jerusalem mentioned in Zech. 14:2; Luke 21:24 and Jer. 19:7-9? (2) Will that sacking of Jerusalem take place in the middle of the last week, soon after the setting up of the abomination of desolation? (Matt. 24:15-22). (3) Is the desolation there spoken of synchronal with the period referred to in Rev. 12:14? (4) Will the king of the north of Dan. 11 have any hand in the sacking of Jerusalem in Zech. 14:2? J. C.

A. Antichrist or "the King" is certainly reigning over Jerusalem and the land when the first attack is made on Jerusalem, mentioned, not in Luke 21:24 or Jer. 19:7-9, but in Zech. 14:2. (2) That partial capture takes place within the next half week of Dan. 9 after the abomination of desolation spoken of also in Matt. 24 (3) Rev. 12:14 synchronizes with the half week as a whole. (4) "The king of the north" (Dan. 11) is "the Assyrian" of Minh v., &c., who leads the nations against the Jews, and after the partially successful siege of Jerusalem already noticed. (Isa. 28) He comes up a second time to complete his work and falls by Divine judgment as in Zech. 14:3, 4; Isa. 29; 30, &c.

Notes on Former Queries: Vol. 3, 266

Q. 266. -Regarding this Question, I should like to say, there was no thought on my mind about repeated washing in the blood of Christ; what I wanted to know was, if it is Scriptural to speak of having been washed once for all in the precious blood? E. M. B.

Bible Queries: Vol. 3, 410-443

Q. 410. Did Christ create the world? (Col. 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 (Heb. 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.

Q. 411. (Col. 2:1;3). Please explain " made a show of them openly." S. P. T.

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.

Q. 413. What does " seasoning with salt" mean? (Col. 4:6.) S. P. T.

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.

Q. 414. Please explain how Christ dwells in the heart by faith (Eph. 3:17)? How can we know that He is there? S. P. T.

" 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.

Q. 415. Kindly give the meaning of each piece of armor in Eph. 6:14-17. S. P. T.

A. In one sense, it is all Christ. He is our panoply (Rom. 13:14). He is truth (John 14:6); our righteousness (Jer. 23:6); our peace (Eph. 2:14); our shield (Psa. 27:7); our salvation (Psa. 28:1); and the Word of God (Rev. 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.

Q. 416. Please explain " I know that this shall turn to my salvation "-what salvation? (Phil. 1:19). S. P. T.

A. Doubtless his bodily salvation in his coming trial. It does not appear that Paul is here speaking of the salvation of the soul.

Q. 417. (Phil. 2:12). Please explain " Work out your own salvation." S. P. T.

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 (Gal. 3:28).

Q. 419. What is the meaning of "It was ordained by angels in the hand of a mediator"? (Gal. 3:19). s. P. T.

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 Psa. 68:17.

Q. 420. Please explain Gal. 5:5. S. P. T.

A. We should think it embraces all that the believer hopes and waits for.

Q. 421. What is the difference between prayer and supplication in Phil. 4:6? E. L.

A. By the latter, we understand repeated prayers for the same subject; as our Lord's in Gethsemane.

Q. 422. Heb. 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.

Q. 424. Rom. 10:4.-In what sense is Christ the end of the law for righteousness? J. E. T,

A. Because in Christ the righteous requirements of the law, demanding the death of the sinner, are fully and finally met.

Q. 425. Matt. 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."

Q. 426. Heb. 10:22.-Explain " Our hearts sprinkled from an evil conscience "; and does " our bodies washed with pure water " refer to baptism? J. E. T.

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. Eph. 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.

Q. 429. Acts 3:6.-Why did Peter say " silver and gold,'' and not " gold and silver "? I have heard a reason given, but cannot recollect it. W. B.

A. The reason given is that silver then was rarer than gold. We are not, however, convinced of the truth of this.

Q. 430. (1) Explain Isa. 45:7. (2) Luke 12:58,59.- Who are the "judge " and the " adversary " spoken of here? J. G. S.

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.

Q. 431. Rev. 6:8. Explain the words " and I looked, and behold a pale horse, and his name that sat on him was death." T. H.

A. It is merely a figure of one of the judgments of God that will take place after the Church is taken to heaven.

Q. 432. Explain the first clause of Gal. 4:24.—T. H.

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.

Q. 433. Are we to understand from John 17:12 That Judas was to be lost from the beginning? T. H.

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.

Q. 434. Explain John 12:19, " Behold the world is gone after him." T. H.

A. It merely meant how great a number followed and heard him gladly.

Q. 435. Explain (1) Luke 16:9, (2) also verse 16. F. H. W.

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.

Q. 436. Explain Isa. 42:19. Iota.

A. This text has been fully explained. See last year's B. S.

Q. 437. Is baptism necessary to salvation? see Mark 16:16; John 3:5; Acts 2:38, &c. IOTA.

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 Rev. 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.

Q. 440. Does Eccl. 3:1 1 mean that God has implanted in our hearts the desire to find out what are called " the secrets of nature." i.e., the laws which govern the material world, which we can never perfectly know? E. S. C.

A. See B. S., Oct., p. 336, Q. 340.

Q. 441. If Matt. 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.

Q. 442. Explain Matt. 24:40,41.

A. One taken in judgment, the other left, i.e. spared.

Q. 443. Please explain 1 Tim. 5:24,25. M. v.

A. Even in this life some feel the effects as their sin, as Esau, or see the fruit of their good works.

Notes on Former Queries: Vol. 3, 14; 249; 272; 255; 339; 216

Q. 14 B. S., x882, p. 14; and Q. 249, p. 230.—(Luke 7:38,44. John 11:2. John 12:3.) Is it possible that this is one and the same person? John says (Chapter 11:2) that it was that Mary who anointed the Lord and wiped His feet with her hair. See Luke 7:38, and John 12:3. Matthew and Mark do not mention this fact, although the time and place in Matt. 26:6, Mark 14:3, Luke 10:38, and John 12:2, all correspond: but inasmuch as the incident in Luke 7 precedes that in Luke 10, might it not be that Simon the Pharisee in Chapter 7 is Simon the leper in Chapter 10? There is no doubt there were two separate anointings, but it seems to me by the same person; and might not the boundless love and grace bestowed upon her in Chapter 7 so account for her love and devotion in Chapter 10:39? 89.

Q. 272. What is the iniquity of the holy things? See Isa. 6;1-7 Job 14:4; Job 15:5. Who that knows aught of his own heart but has deeply felt that his most earnest prayers and best actions need to be purged by the precious blood of Christ, and perfumed by His merits f A. E.

Why does 83 say (p. 232) that the Lord asserts that " the foolish had oil which burned up to the time of His appearing "? It is not said so in Matt. 25 Would it not rather mean that the wicks flickered on for a few moments after they were lighted, and then went out, because there was no oil to feed the flame? C. H. P.

Q. 255. Referring to the remarks on Q. 255 (p. 268), A. J. says: " the good news had now been proclaimed, and these faithful women were therefore suffered to hold Him by the feet." Why "therefore "? The reason the Lord gave that Mary Magdalene was not to touch Him, was, not that the good news had not been proclaimed, but that He had not yet ascended to His Father. H.

Q. 339.-I do not think there is much difficulty here. Verses '15, 18, 22 and 25 of Gen. 46 give the number of Jacob's descendents as 70 (33, 16, 14, and 7), but of these 2 were already dead (verse 12), and 3 were already in Egypt, (verse 20), 65 are left, not 66 as in verse 26. You will find however that Dinah is not counted in the 33 of verses 8 to 15-her name is mentioned in verse 15 and she seems to make a 34th. I think it must be so, although the words " all the souls of his sons and daughters were thirty-three" make it a little difficult. Observe it says daughters, and she is the only one named. It does not actually say that Dinah went into Egypt, on the other hand it does not say she was dead. If she were, the 66th member of the family must be sought elsewhere. From 66, the 70 of verse 27 are easily accounted for; Joseph and his two sons make 69, and Jacob himself the 10th, he is not included in the previous verse. Verse 16 specifies 66 " besides Jacob's sons' wives. Acts 7:14 includes " all his kindred" in the 75. The difference between 66 and 75 may therefore be taken to be the number of the sons' (and grandsons') wives then alive, an assumption which can neither be proved nor disproved from any other passages. H. S. G.

Q. 216.-There is another explanation of the motives of the Pharisees and the Herodians, beside that furnished on p. 239. That the spies of Luke 20:20 were Pharisees and Herodians we gather from Matt. 22 and Mark 12. The Herodians were a party of the Jews who had associated themselves with their foreign conquerors, and had thus become largely Romanized. Creatures of the Court as they were, they were always on the alert to catch any treasonable utterance and carry it to the ears of their patrons. This explains their position here. The Pharisees were the opposite of this. Foreign rule was abhorrent in the highest degree to their patriotic feelings. And whenever opportunity afforded itself, they violently disclaimed against what they considered to be a blot on their national history, backing up their position by quoting Deut. 17:15. But while they satisfied their consciences in this way, they were careful to avoid the displeasure of the authorities, so they faithfully paid the taxes, &c., though as we have seen under protest. Such were the two parties that united against our Lord. And it seemed at the outset as if they were morally certain to " entangle" Him this time. For if He answered in the affirmative, the Pharisees would accuse Him of betraying the privileges of His country and hold Him up to the Jews as a traitor. If He answered in the negative, the Herodians would have a ground of complaint against Him to the Roman governor. " But the foolishness of God is wiser than men" and our Lord confounds and silences both parties by the wisdom of His reply.

Bible Queries: Vol. 3, 340-388

Q. 340. Why should the seven men chosen in Acts 6:3, be called deacons, if the word "deacon" means any servant?

A. Because they were appointed to serve tables; and were, in fact, the first public servants of the church.

Q. 341. What is the teaching of (1) the latter clause of Luke 22:36; and (2) of ver. 38? B. M. B.

A. (1) It means that at our Lord's departure they would no longer enjoy His protecting care, but, to a certain extent, would have henceforward to provide for themselves. (2) See Queries 232 and 357.

Q. 342. Has Matt. 26:52 (latter clause) any reference to Christians in the army? E. M. B.

A. We do not think so, directly; for by " taking the sword " is here rather meant taking the law into your own hands, instead of leaving matters in God's.

Q. 343 1 Thess. 5:10: Do the words " wake (or watch) or sleep" refer to Christians being alive or dead; do they include all the Lord's people, irrespective of whether or not they watch for His coming? E. M. B.

A. To the former, certainly.

Q. 344. For what purpose was long-suffering skewed towards the " vessels of wrath fitted to destruction?" Could they be saved? Rom. 9:22. S. P. T.

A. We cannot say more on this point than what is contained in Rom. 9

Q. 345. Rom. 10:18.-Is it the gospel that is here referred to? If not, what is it they have heard? s. P. T.

A. We presume that what is meant are the glorious prophecies of Isaiah, Jeremiah, &c.

Q. 346. In what way does salvation come to the Gentiles by the fall of Israel (Rom. 11 ? S. P. T.

A. The Jews having rejected the gospel, it was offered by Divine command to the Gentiles.

Q. 347. What does "make not provision for the flesh" mean? (Rom. 13:14). S. P. T.

A. It means, do not allow yourself to yield to the wishes and desires of the flesh within, as in verse 53. Abstain from all that would be liable to ensnare you.

Q. 348. What is the " mystery" here referred to? (Rom. 16:25). S. P. T

A. The union of Jew and Gentile in one body in the church.

Q. 349. Is "mystery" always used in scripture with reference to the same thing? S. P. T.

A. No. It is generally used with regard to the church; but in Rev. 17:5, and other places, it is used in a different sense. The context must decide.

Q. 350. Will you kindly explain 1 Cor. 15:29? F. E. C.

A. Refer to B. S. Vol. II., Q. 25, p. 16.

Q. 351. Will you kindly explain Rom. 8:20? H. s.

A. We presume this refers to the fact of the ground being cursed for man's sake, and the whole creation being involved in the results of Adam's sin.

Q. 352. In Ezra 2:28, the men of Bethel and Ai are stated to be 223; whilst in Neh. 7:32 They are 523, Can you explain the difference? H. S.

A. The difference is evidently due to some error in transcription. Without reference to ancient authorities we cannot say more.

Q. 353. In Heb. 1:3 we read, " when He had by Himself purged our sins, sat down on the right hand of the Majesty on high ": whilst in Acts 7:55, Stephen saw Jesus "standing on the right hand of God." Will you kindly explain when Christ " sat down "? H. S.

A. It has been thought that our Lord did not finally take His seat on high until this last offer of His return as Messiah was made, and rejected.

Q. 354. Will you please explain the latter clause of 2 Tim. 2:12? H. S.

A. This evidently refers to the fact that unfaithfulness is publicly taken notice of. The exact form this will take is not yet revealed.

Q. 355. How is it that slavery is looked on as right in the Bible, and provision is made for it, if it be really wrong? (Deut. 12) S. P. T.

A. The institution of slavery was recognized, though not established, by the Mosaic law, with a view to mitigate its hardships and to secure to every man his ordinary rights. In the state of society that existed at the time, slavery as practiced by the Jews was the mildest of the alternatives that offered for the disposal of vanquished nations, and may have been regarded rather as a blessing than a curse. Hired service was then regarded as incompatible with freedom; and hence the slave, in many cases, occupied the same social position as the servant or laborer of our own times.

Q. 356. Why was it that the Feast of Tabernacles, though several times commanded in the Law, was never kept from the time of Joshua to that of Nehemiah? S. P. T.

A. Neh. 8:17 does not imply that the Feast of Tabernacles had not been kept since the days of Joshua, but. only that the Israelites had not kept it in the manner prescribed in the law. It was kept at the dedication of the Temple, see 1 Kings 8:2,65,66; 2 Chron. 5:3;7. 8, 9; but this would appear to be the only occasion. From the 'days of Nehemiah all the feasts were kept with more regularity.

Q. 357. Was there any special reason why a king should not keep any horses?

A. The special reason is supplied in Deut. 17:16, why the king should not " multiply " horses to himself. Egypt was the neighboring mart; and he -must abstain from causing the people to return thither. (Compare also Isa. 31:1, and Psa. 20:7.)

Q. 358. Will you kindly explain the difference between " God's building," where Christ is the foundation and men build; and that in Eph. 2:20-22, and 1 Pet. 2:4-7, where there is no builder, and Christ is the corner-stone; the foundation consisting of the apostles and prophets? s. P. T.

A. In 1 Cor. 3 the house is indeed God's; but inasmuch as men build, that which is not a true stone may be built in; whereas in Ephesians God being the builder, nothing but living stones form part of the house (as in 1 Pet. 2).

Q. 359. To what " day " does 1 Cor. 3:13 refer? Is it at the judgment-seat of Christ that believers' work will be tried by fire? S. P. T.

A. Yes, to the judgment-seat of Christ.

Q. 360. What does " stewards of the mysteries of God " mean? S. P. T.

A. Those entrusted with the ministry, specially of the church.

Q. 361. 1 Cor. 5:5.-Will you kindly explain this verse? I cannot understand how a man can be delivered over to Satan that his flesh may be destroyed, yet his spirit be saved.

A. The distinction between flesh and spirit is sufficiently obvious. As an illustration of this passage, we might instance the case of Job.

1 Cor. 6:3. Is it ever revealed elsewhere that the saints shall judge angels? S. P. T.

A. Not that we know of.

Q. 363. Could Paul, being a believer, become a castaway? S. P. T.

A. No; he only puts the case. For an explanation of his use of the first person, see 1 Cor. 4:6.

Q. 364. Will you please tell me if the tribe of Dan did right in taking Laish? Judg. 18:27. E.

A. We should say, not. The last verse of Judges gives a great clue to the book.

Q. 365. How did God fulfill His promise to David (2 Sam. 7) that his kingdom should be established forever? E.

A. It was fulfilled in Christ, and will yet be made good. (See Acts 13:34).

Q. 366. Why did Jesus weep at the grave of Lazarus? Was it in sympathy with the grief of Mary and Martha? E.

A. It was more; it was real grief. This does not, of course, exclude sympathy.

Q. 367. Please explain 1 Cor. 8:11. E.

A. It means stumbling his weak conscience (see ver. 12), so as to be turned aside out of the right way.

Q. 368. Why is it said that Hannah prayed? her words seem to be entirely a song of praise. C. H. P.

A. Prayer is often used as a general word to express the action of speaking to God, which may take the form of request or of praise.

Q. 369. Why are the accounts of Achsah's marriage and request to her father, and the request of Zelophehad's daughter, each mentioned twice? (Josh. 15; Judg. 1; Num. 27; Josh. 17) C. H. P.

A. They are not recorded twice by the same historian. You will find many instances of double records by different writers.

Q. 370. How would you answer those who plead Deborah's example in favor of women taking a prominent place in times of general weakness? C. H. P.

A. It is only in the New Testament that woman gets her true place defined, especially in all Christian matters.

Q. 371. What is the typical meaning of salt? (Mark 9:49,50). I have heard that it was grace; but can that be proved from scripture? C. H. P.

A. The obvious scriptural use is in reference to its preservative power. This you will see in Matt. 5:13, and elsewhere.

Q. 372. (Judg. 4:21). Was Jael's action right? It seems such an act of treachery, and yet Deborah blesses her for it. C. H. P.

A. We think it was an act of base treachery. Though Deborah's song is recorded by inspiration, we nowhere read that she was inspired to utter it.

Q. 373. Were the different songs, prayers, &c., that are given us in the Bible, inspired?-such, for instance, as Deborah's and Mary's songs, Hannah's prayer, and David's lamentation over Saul and Jonathan? or are they only recorded for our information? C. H. P.

A. We could not say more than that they were recorded by divine wisdom for our instruction in various ways.

Q. 374. Explain (1) 1 John 3:20, as contrasted with ver. 21. (2) Rom. 8:20. C. H. P.

A. (1) If even our hearts condemn us, how much more God, who knows all? but if they do not, then we walk with a good conscience before God. (2) The creation did not long retain its virgin beauty, but suffered together with man from the entrance of sin into the world.

Q. 375. Explain Heb. 8:2. E. S. G.

A. Verse 24 in chapter 9 explains it.

Q. 376. (I) In Pet. iv. 6, does the apostle mean being dead naturally or dead in sins? (2) Ver. 52. Was the " fiery trial" persecution, or the coming destruction of Jerusalem? E. S. G.

A. (1) Dead naturally. (2) The former; observe these Jews were not in Judea. (Chapter 11.)

Q. 377. Explain (1) Eccl. 3:11, (2) Chapter 7:27, 28, and (3) 8:10: Does the "place of the holy" mean the temple? C. H. P.

A. (1) We should be glad to receive an explanation of this verse. (2) This verse is quite clear as to the meaning, we do not know how the preacher arrived at this conclusion. (3) This verse appears to refer to religious professors who were forgotten after their death, we cannot say more. " Holy" probably does mean the temple.

Q. 378. (1) Explain Acts 22:16. (2) 1 Cor. 15:29. Surely this latter cannot refer to literal baptism. F. M. S.

A. (1) See 1 Peter 3:21. The burial of which baptism is the figure marks the division between the old life of sin and the new life of righteousness and holiness. The language is figurative. (2) See B. S., 1882; Q. 25, p. 16.

Q. 379. " And I saw a new heaven and a new earth " Rev. 21:1. " Does " heaven " here mean the place where God dwells, or only the firmament? F. M. S.

A. See 2 Peter 3 ro. The latter; surely God's dwelling place knows no change.

Q. 380. Explain 1 Thess. 5:23. What is the distinction between soul and spirit? Is the spirit only the immortal part? H. S.

A. Soul generally means the natural life of man. Beasts have souls (Gen. 1:21, 24, 30; Heb.) (that is) animal life. Man's soul differs from theirs in being directly imparted, together with His spirit by God, and hence is immortal (Psa. 16:10; Gen. 2) 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 these, spirit, soul and body (Job 10:1, 11, 12, and says in 19:26), that in his flesh he (that is the complete man, spirit, soul and body) would see God. He points out that the body is mortal, but not the other two. The soul in Scripture departs from the body at death (Gen. 35:18), it can love (Gen. 34:3), has appetites (Lev. 7:18), lusts (Deut. 14:26), hates (2 Sam. 5:8), is troubled (Psa. 88:3), is relieved (Lam. 1 &c. &c. The soul thus is not the same, nor so high a part of man, as the spirit.

Q. 381. Does Matt. 12:20 refer to our Lord's dealings with His avowed enemies? E. M. B.

A. Most probably. It has been applied to the Lord's grace towards the meek and lowly, but the other interpretation is more likely.

Q. 382. Isa. 19:24. Why is Israel placed third with Egypt and Assyria? Will not Israel be the first of all nations in the millennium? E.

A. It does not mean third in order, though named last in verse 25, but a third part. Israel will certainly hold its special place of favor above all nations in the millennium.

Q. 383. Explain (1) 1 Cor. 9:17 latter clause. (2) James 2 I. E.

A. (1) God loves a willing giver; nevertheless in the apostle's case it was more than this; he was compelled to carry on his work, God having specially entrusted it to him. (2) It means, you who have faith do not have respect to people according to their wealth.

Q. 384. Is it known or can it be conjectured why Paul went into Arabia, Gal. 1:17? E. M. B.

A. Probably to be alone with God, as Moses in Sinai and Elijah in Horeb.

Q. 385. What is the teaching of " the elder shall serve the younger?" E. M. B.

A. It refers to Esau, who was the elder, who sold his birthright to Jacob the younger, and whose descendants became subservient to the Israelites.

Q. 386. Does 1 Pet. 3:18 mean quickened by the spirit of a man, or by the Holy Spirit as in Rom. 8:11? E. M. B.

A. The Holy Spirit.

Q. 387. Who and what are represented by the priest and levite of Luke 11. E. M. B.

A. The Jewish law and ritual.

Q. 388. (1) What is the carcass in Matt. 24:28. (2) Matt. 25:32. Does "all the nations " take in heathendom or only Christendom? E. M. B.

A. (1) The corrupt Jewish people. (2) The former especially. Christendom will have no further gospel, having neglected the present offer of God's grace. See 2 Thess.

Notes on Former Queries: Vol. 3, 389

Q. 389.-(Luke 15:25.) It has, I think, been overlooked that of Noah and his sons-Gen. 9 I, 2, 3-" the Gentile world " constitute the elder son. "All that I have is thine" is clearly demonstrated in these verses; and although scattered at the tower of Babel, "the gifts and calling of God are without repentance." God gave to Abraham and his seed a portion-the land of Canaan: in the fullest sense of the word they " wasted their substance in riotous living "; they will yet come back to the Father's house, and He will receive them joyfully. A. E.

Bible Queries: Vol. 3, 444-460

Q. 444. (1). In what 'manner did Hymenaeus and Alexander blaspheme? (2). Can any one be guilty of blasphemy against the Holy Ghost? If so, are these the ones spoken of in 2 Tim. 3:2? E. L.

A. (1) We do not know. (2) We should think so. Not specifically.

Q. 445. Explain 1 Tim. 5:24.

A. See B. S. for November: Q. 443, p. 372•

Q. 446. What is the " destruction and perdition " spoken of in 1 Tim. 6:9? E. L.

A. Destruction both here and hereafter.

Q. 447. How is the expression "the chariot of Israel and the horsemen thereof" (2 Kings 2:52) to be understood? M. P. L.

A. To signify that Elisha did actually see the manner of Elijah's rapture: hence his blessing.

Q. 448. What is the meaning of " blood" in Deut. 17:8? M. P. L.

A. As to which of two should die.

Q. 449. Are the angels or the stars meant by the " host of heaven"? (Neh. 9:6). Z.

A. Probably the former, here; seeing " the heaven of heavens " is named.

Q. 450. How could Samson's taking a wife from the Philistines be " of the Lord"? Was he not directly uniting himself to God's enemies? z.

A. When it says it was " of the Lord," it simply means that God overruled it for the deliverance of Israel; not that the marriage was sanctioned by HimQ. 451. Is there any allusion in scripture to the prophecy of Enoch, other than Jude 14? F. J.

A. No.

Q. 452. Does the "vocation" (Eph. 4:1) refer to the closing verses of Chapter 2, or to the verses that succeed in Chapter 4? H. F.

A. To the former.

Q. 453. Eph. 5:18.-Is literal wine meant here, or is the expression typical, as in other passages, of earthly joys? E. C.

A. Literal wine no doubt is included, though the passage may well be applied spiritually.

Q. 454. What is the principal teaching of Eph. 2?-that Jew and Gentile are united together, or that all believers are united to Christ? E. C.

A. Rather the former.

Q. 455. We sometimes read of the death of Christ, and sometimes of the cross of Christ. Is there any distinction? E. C.

A. Yes. The former is used in connection with the atoning side of His work; the latter with its separating power.

Q. 456. What was the condition of Nicodemus before he came to the Lord? Was he a quickened soul or not? R. D.

A. We should think that conscience had begun to work by the Spirit in his soul.

Q. 457. Which is the principal object in discipline?-to restore the one who has sinned, or to clear the Lord's name? R. D.

A. The second is the principal object; the first is secondary, though not to be lost sight of. Moreover, in point of time, the second necessarily has the precedence.

Q. 458. Explain 2 Tim. 1:16-18. Does not the passage seem to sanction prayer for those who are dead? S. L.

A. We know no proof that Onesiphorus was dead at the time.

Q. 459. (2 Tim. 4:14). Do you think the apostle refers to some injury to himself personally, or to some hindrance thrown in his way as the servant of the Lord? S. L.

A. From Ver. 15 we should say most probably the latter.

Q. 460. (2 Tim. 4:16). Does the apostle here refer to his first answer at Rome, and have we any scripture speaking more definitely of the occasion?

A. Yes. See Phil. 1

Bible Queries: Vol. 3, 389-409

Q. 389. (1) Luke 15:25. Who is the elder brother? (2) Dan. 12:2. When are the resurrections here spoken of? J. E. T.

A. (1) The Pharisees and scribes of ver. 2. (2) We think if you refer back you will find this question answered; being away from home, we cannot give the exact reference.

Q. 390. Mal. 1 ii. To what does the incense refer and to what dispensation? J. E. T.

A. The praise which shall be offered to God from all the Gentiles throughout the millennium.

Q. 391. Explain Col. 2:18. L. S.

A. It is a warning against the Gnostic tendencies of the day, which while encouraging every sort of Angelic worship and self-humiliation, tended to deny and obscure the glory of the Person of Christ.

Q. 392. 2 Tim. 4:8. (1) When is the day spoken of here? (2) If there are no distinctions in heaven, will it only be during the millennium that the Apostle Paul will have his crown of righteousness? E. L.

A. (1) The day of rewards which must follow the rapture of the saints and probably will precede the public appearing to which the apostle alludes at the close of the verse. (2) We could not say so. Scripture warrants no such thought that the rewards given for faithful service are otherwise than eternal in their character.

Q. 393. Does Matt. 4:4 refer to the sustenance of the human frame of the Lord, or does it mean spiritual food? E. M. B.

A. It means that man's life does not exist merely by natural food as that of the beasts which perish; but that being made in the likeness of God and dependent on Him in everything, when in his true state he is sustained, guided and directed by the word of God. Such was the life of tour Lord, but of none beside.

Q. 394. Matt. 5:34-37• Are these precepts concerning ordinary conversation merely; or do they forbid oath taking in courts of justice? E. M. B.

A. We think you will find on referring back that this question has already been answered and fully gone into. We judge that this passage refers to ordinary conversation on account of verse 37.

Q. 395. What is the meaning of the latter clause of Hosea 11:12? E. M. B.

A. -'This prophecy was God's last warning to Israel before their terrible destruction as recorded in 2 Kings 17 At this time Judah was not yet cast off, and their spiritual condition is here contrasted with that of Israel; about this-time indeed a remarkable religious revival took place in Judah during Hezekiah's reign.

Q. 396. Do you think it was miraculous that the stone from David's sling sank into Goliath's forehead? Judg. 20 speaks of 700 men who could sling stones at an hair breadth and not miss: did they kill men thus? M. w.

A. We have no reason to think that the actual sinking of the stone into Goliath's forehead was miraculous-the penetrating power of a small stone launched with full force by a practiced slinger at close quarters is enormous. We think the clingers in Judg. 20:16 did kill men.

Q. 397. (1) Explain 1 Cor. 11 so especially the latter clause. (2) In John 3:27-36, how far does John's discourse go? E. S. G.

A. (1) This passage means that a woman's head should be covered when praying, as already mentioned in Verse 5. The margin throws light on the verse. (2) We have often asked ourselves the same question but have never been able to introduce any definite break into these verses, It is possible that the last two may be from the pen of the evangelist rather than from the lips of the Baptist, for in these we get the Father and the Son introduced as we do not before.

Q. 398. Does not the marginal reading of Gen. 4:13 suggest the idea that Cain was really sorry for his sin? and yet in v. 16 we read that he " went out from the presence of the Lord." E. S. G.

A. Whatever inference we might draw from Cain's apparent sorrow when he hears of his punishment, it is evident that the sorrow soon passed away, for only in a few verses lower we find him building his city and making himself thoroughly comfortable away from God.

Q. 399. Does Isa. 33:15 give the answer to the questions asked in v. 14? Verse 16 appears to contain a promise to the righteous mentioned in v. 15. E. S. G.

A. No; we think your view of verse 16 is correct.

Q. 400. (1) Luke 12:25,26. How can the very considerable addition of a cubit to the stature be called " that which is least "? (2) What is the teaching of Luke 4:25-27?

E. AL B.

A. It has been said that the illustration is in connection with a man's age, and not with his height; such a simile being common among the Jews ("My days are as a hand-breadth" &c.): this would explain ver. 26. We cannot, however, say that we have ever been convinced that this is the true interpretation, but at present we can suggest no other. We should be glad to hear on this subject from any of our correspondents. (2) That after all they were not to think that God was shut up to the Jews, they must beware how they rejected Him, for even the great prophets Elijah and Elisha of old went out in blessing to the Gentiles.

Q. 401. Luke 12:13,14. Does this teach that we ought not to seek to obtain what may legally be due to us? Having a heavenly inheritance ought we to forego a natural right to an earthly inheritance or leave it to any Ziba who may put in a claim? R M. B.

A. The general question which you raise is a matter for faith and divine guidance, and does not enter into the scope of this passage. The Lord here considered the great question as to where the heart is set, and shows the folly of having it centered on earthly things.

Q. 402. 2 Cor. 13:5. How can we examine and prove ourselves whether we be in the faith? If we believe in Christ is there any doubt of it? S. P. T.

A. Verse 4 is a parenthesis, and the reason they were to examine themselves is given in the first part of ver. 3. There was no doubt at all as to their being in the faith, but inasmuch as they were the seals of the apostle's ministry, their being in the faith would be a proof that God had spoken to them by him. He who knows himself to be saved does not doubt that the message that reached his soul was of God.

Q. 403. Lam. 3:26. What is meant by waiting for salvation? Is it not a present blessing, and if so, why need we wait for it? M. H. V.

A. No Old Testament saint could know salvation as a present blessing as the believer does now. Nor is salvation in its fullest sense even yet complete. The work on which it is based is finished, but all the results of that work are not yet manifest. The salvation of the soul is the portion of every believer; of the body that for which he waits. See Rom. 13 i 1, and Heb. 9:28, in both of which passages salvation is spoken of as still future.

Q. 404. (1) 1 Cor. 10:2. What is the meaning of "baptized unto Moses"? (2) 1 Cor. 10:3,4, is " spiritual " used here in its ordinary signification? If so, what is the meaning of spiritual meat" and " spiritual drink"? s. P. T.

A. (1) They passed through the Red Sea with a view to their being placed under the leadership of Moses. (2) The Apostle did not mean that the Israelites did not eat actual meat, and drink actual drink, but that what they did feed on is typical of the spiritual food which is now the sustenance of the believer's new life.

Q. 405. 1 Cor. 11:21, 22. What was the sin of which these Corinthians had been guilty? Does v. 21 imply that some took their own suppers before, and others being unable to do so were hungry? or that they made a feast of the Lord's supper and were drunken? S. P. T.

A. The excesses which the Apostle rebukes occurred at the love feasts, which were held before, or at the same time as the Lord's supper. The rich brought food from their own houses, of which all were to partake in accordance with the object of the feast. Instead, however, of this being carried out, the poor were neglected and excluded from partaking of what the wealthier had provided, the result being that some were hungry and others drunken.

Q. 406. 1 Cor. 12:4,5,6. The Spirit is mentioned in connection with " gifts," the Lord with " administration," God with " operations." Will you please explain this? S. P. T.

A. The Spirit acts in believers by various manifestations (specified in detail in v. 8-so), and the exercise or administration of these gifts must be subject to the Lordship of Christ.

Q. 407. (1) Deut. 18 ro. What was an "observer of times"? (2) 1 Cor. 15:29, what is meant by "baptized for the dead"? S. P. T.

A. (1) It has been thought that "observing times" was making a distinction between days, as though one were more fortunate than another, in the same manner that now, for example, sailors are averse to starting on a voyage on Friday. (2) See B. S. 1882 Q. 25, p. 16.

Q. 408. (1) 2 Cor. 4:10. What is the meaning of "always bearing about in the body the dying of the Lord Jesus"? (2) 2 Cor. 6:8. Explain " as deceivers and yet true." S. P. T.

A. (1) Practically setting the seal of death upon all that was merely human, in order that the life he had received-the life of Jesus-might be seen in power in all his actions. (2) Perhaps some correspondent will answer this.

Q 409. (1) 2 Cor. 7 I 1. What is the meaning of "indignation" and "revenge in this connection? (2) Gal. 2:20. Is it by the faith of the Son of God that I live, or faith in the Son of God? S. P. T,

A. Would the passage not mean that they were indignant with and took vengeance on themselves for their former laxity and indifference to that which was due to the Lord's name and presence? (2) Faith in is the more general expression. It is not the faith that the Son of God had, but that He is the object of faith. A similar expression occurs in James 2:1.

Notes on Former Queries: Vol. 3, 377; 585; Amos 3:6; 75; Matt. 17:11; 339

Q. 377, p. 299. Eccl. 3 t.-God has made everything beautiful in his time (or season) both in the natural world, and in His providential dealings. The word translated world occurs very frequently, and means indefinite time, hidden time, long. It is most frequently translated eternal, or forever; it is found in this book seven times, 1:4; 1:10; 2:16; 3:11, 14; 9:6; 12:5. Many very competent authorities translate it "eternity." "He hath set eternity in their heart." The things which God has made beautiful in their season fail to satisfy the heart of man, he yearns for more than he finds " under the sun: " he has eternity in his heart: a belief in a future state is inseparable from his nature. The only other instance in which this word is translated "world" is Ps. 73:12. "These are the ungodly who prosper in the world." Substituting "forever," we have "These are the ungodly who prosper forever," i.e. continually as long as they are here. Instead of " So that no man can" some read "yet without any man being able to find out the work that God maketh" &c., &c. The works of God are unsearchable. Job 5:9; 9:10; 37:5; Rom. 11:33. J. T.

Q. 585, p. 187.-Evil is either natural or moral. Natural or physical evil comprehends all the afflictions, adversities, trials, and bereavements which can happen to man in this life whether in mind, body, or estate. Of this sort of evil the Lord is sometimes said to be the Author. Job, when laboring under the pressure of loss of property, family bereavements, and above all a loathsome and malignant disease, was advised by his wife to curse God and die (by his own hand, I suppose). But he sharply rebuked her, and said, " What! shall we receive good at his hand and not evil? and in this he did not sin with his lips. Thus Job evidently looked upon God as being the Author of all the calamities which befell him. Job 2:10. In Heb. 12:5 we find chastisement spoken of as coming from the hand of the Lord. Here it is a class of trials from without, but God acts in them; as a father, He chastises us. It may be that they come as in the case of Job from Satan, but yet the hand and wisdom of God are in them. Thus I may use a rod to correct my son. The rod, however, is but the instrument by which the chastisement is inflicted. My hand limits the extent of the punishment. W, T. H.

With regard to Amos 3:6, Bishop Newcombe says ambiguity is avoided by translating it-" Shall there be evil in a city and Jehovah bath not inflicted it." Whereas if the word " done" had been used God might seem to be represented as the Author of moral evil instead of judicial calamities. Moral evil is sin, and consists in rebellion against God, disobedience to His commands, rejection of His offered mercy and grace through His Son, in a word, doing our own will. This is lawlessness, and lawlessness is sin. Of this God cannot be said to be the Author, because it is that thing which He hates and abhors as being altogether contrary to His mind and will. The devil is the author and originator of all the sin in the world. Of him the Word says " he is a murderer from the beginning." " He is a liar, and the father of it" (that is, a lie), or of him, (that is, the -liar). How, when, or in what state he came into existence we know not. But that he is not of the angels who kept not their first estate seems evident from the fact that they are reserved in chains of darkness unto the judgment of the great day: whereas Satan goes about as a roaring lion seeking whom he may devour. According to Job 1 he is now in the heavenlies as the accuser hi the brethren, and we do not read of his being cast out until Rev. 12. Therefore the prevalent idea that he is a " fallen angel" appears to be unscriptural. W. T. H.

Q. 75 (p. 87)• Perhaps the following extract may be useful in clearing up Matt. 17:11 more satisfactorily.-

"Ver. 11 ἀποκαταστήσει πἀντα "shall restore all things." This being future, cannot refer to John the Baptist. This phrase means more than "to make ready a people prepared for the Lord," (Luke 1:17) which applied to John's office as forerunner of Christ's coming. It implies an entire restoration of the Jews to their ancient rights and relation to God. Ver. 12 has moreover no article before the word Elias; whereas (11:14) the Lord, speaking of the real Elias, uses the article. Again, αὐτός ἐστιν (Matt. 11:4)is less than ὖυτος ἐστι (Matt. 11:10), employed where John is positively meant.

Further, in Mal. 4:5, there stands in He brew the definite article, which admits of none but the historical prophet Elijah. The Septuagint adds here Elijah the Tishbite, by which they show that they expected him. The Jews always waited, and the orthodox Jews now wait, for his appearing, before the final establishment of the Messiah's kingdom, and their restoration. Justin Martyr declares to Typhon his belief in the coming of Elijah; and Augustine connects the conversion of the Jews with his appearing. Add to all, John the Baptist's own words (John 1:21) where he positively denies the idea of being the prophet Elijah. (Compare Luke 1:17).

John the Baptist did not accomplish that which is foretold in Mal. 4 of Elijah. Elijah is to bring back (according to the Hebrew) the heart of the fathers to the children and the heart of the children to the fathers, lest the Lord come and smite the earth with a curse.

John, then, was a type of Elias as alluded to; and has, as we clearly perceive, not fully accomplished the work assigned to Elias. He has, according to the angel Gabriel (Luke 1:17) and Christ Himself (Matt. 11:4;17. 12) fulfilled the prophecy in part, but not exhausted it; for Christ speaks of Elias as yet to come: and his appearing with Moses (Matt. 17) in the transfiguration makes his coming the more probable.

Q. 339 (p. 265). Dr. Hale, in his Analysis of Chronology, says: " Moses states that all the souls that came with Jacob into Egypt, which issued from his loins (except his sons' wives) were 66 souls (Gen. 46:26). If to these 66 children, grandchildren, and great-grandchildren, we add Jacob himself, Joseph, and his two sons, the amount is 70: the whole amount of Jacob's family which settled in Egypt.

In this statement, the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine; for of the 12 wives of Jacob's twelve sons, Judah's wife was dead (Gen. 38:12), and Simeon's also, as we may collect from his youngest son Shaul being by a Canaanitish woman (ver. to); and Joseph's wife was already in Egypt. These nine wives added to the 66, give 75-the whole amount of Jacob's household that went into Egypt: critically corresponding with the statement in the New Testament that Joseph sent for his father Jacob and all his. kindred, amounting to 75 souls. The expression "all his kindred," including the wives which were Joseph's kindred, not only by affinity but also by consanguinity, being probably of the families of Esau, Ishmael, or Keturah. Thus does the New Testament form an admirable comment on the Old."

That Moses is speaking of the actual descendants of Jacob, may be gathered from Gen. 46:6,7; Ex. 1:5; Deut. 10:22. Hence the sons' wives are expressly excluded. Stephen, on the contrary, includes in his reckoning all the kindred of Joseph then in Canaan-66 descendants and nine wives: Jacob being mentioned separately.

The Septuagint gives 75 in Gen. 46 The difference between it and the Hebrew text may be referred to various causes. Origen, in his Commentary on Matthew, says that in the MSS. of the Septuagint, which was become the Bible of the Greek Christians, such alterations had been made, either by design or through the carelessness of the transcribers, as to make the ABS. materially differ from each other, and of course from the Hebrew Bible. Another cause may be, that the Hebrew MSS. which formed the basis of the Septuagint, were Alexandrian; while the MSS. from which our present Hebrew text was formed were Palestinian. Of these two classes of MSS., Davidson says, "As to the MSS. lying at the basis of the Septuagint and Samaritan Pentateuch, they were in the hands of Jews who did not reside in Palestine. Their possessors and the transcribers belonged for the most part to Alexandria, or had been affected by its theology. In the progress of time there arose from these copies a text such as that which forms the basis of the two documents in question-a text with additions and explanatory glosses, betraying less care (as compared with the Palestinian MSS.) in regard to the letter of the sacred writings. The freer influences in which the persons in whose hands those MSS. were, lived and moved, led to innovations upon the text which the stricter Palestinian Jews would never have thought of."

Of the Palestinian MSS. he says, "They had been in the hands of priests and learned men for the most part, who venerated their national literature, and guarded the text with scrupulous care from innovation. The use made of part of the text in the Temple service also contributed to keep them free from errors. Such Palestinian copies are the source of the Masoretic text."

The additions and innovations upon the sacred text arose chiefly from the custom of writing notes in the margin of Hebrew MSS. which were in after copies transferred into the text: for example such phrases as " so it remaineth unto this day " and " so it is called unto this day " frequently occurring after the names of places and cities, &c., mentioned by the sacred writers, seem to admit of no other explanation. And thus most probably the latter part of Gen. 46:20 in the lxx. may be accounted for. Some one in reading down the list of Jacob's sons and grandsons, but seeing no mention made of Joseph's children and grandchildren, probably supplied from memory a list of their names as a marginal note. This in course of time through carelessness or intention was transferred to the text, which would necessitate the alteration of the stun total in ver. 27 from 70 to 75.

That these numbers were tampered with seems evident from the fact that the text in Ex. 1:5, which is in close proximity to the chapter under consideration, and therefore less likely to escape the notice of the copyist who made the first alteration, reads 75; whereas in Deut. 10:22, which would be more likely to be overlooked by him, the Vatican reads 70 in agreement with the Hebrew. Again, the Septuagint does not agree with itself in Gen. 46:20, 27 as to the number of Joseph's sons. In the former it gives 7 but in the latter 9, which would make a total of 77.

It is also worthy of note that both the Samaritan Pentateuch and the Vulgate agree with the Hebrew in Gen. 46:27. Ex. 1-5. Deut. 10:22; although as a rule the former gives the same reading in the Sept. in cases where that differs from the Hebrew.

Now from the evidence adduced above it may be safely concluded that the latter clause in ver. 20 in the Septuagint is an interpolation and that the number in ver. 27, was altered to suit it. Therefore our English version is correct both here and in the Acts. That Stephen did not quote from the Septuagint is obvious from the extract from Dr. Hale.

See B. S. vol. i. O. 419, p. 137. W. T. H.

Q. 377, 299.-Eccl. 3:11. Another translation of this passage is the following: " He has made everything beautiful in its time; moreover he has placed (the) eternity in their heart; yet man cannot find out the work which God has we ked from first even to last."

The word " world " in the Authorized Version is clam in the Hebrew; and has, according to Gesenius, the sense of remote time, eternity, of time past and of time to come; whence "from everlasting to everlasting" (Dan. 2:20). It is also used to denote the whole of a limited period of time (Ex. 20:1-6; 1 Sam. 27:12). In Isa. 45:17 it is translated " world without end." This phrase seems to be an English idiom" world" being used in the sense of duration, and probably our translators used the word in this sense in Eccl. 3:11.

Gesenius says, " The word " (clam) " from its Chaldee and Rabbinic usage in the sense of the world, means worldly things and the love of them, as destructive to the knowledge of divine things," and adduces this scripture-for it is the only one-as an example. He translates the verse thus: " God hath made everything beautiful in his time. Although He (God) hath set the love of worldly things in their heart, so that man understandeth not the works of God." It is evident that this rendering savors more of the rationalist than the Hebraist. For where do we find in the Word. that God has set the love of the world in men's hearts, so as to prevent them from understanding His works? Such a statement is contrary to the whole tenor of scripture, and flatly contradicts Rom. 1:20,21.

The true sense seems to be that although God has set such an eternal principle in man, yet he is unable to find out all the works of God, (Eccl. 8:17). The Septuagint gives nearly the same as the Hebrew text. The Greek equivalent to "clam" is αιων both in the Septuagint and the New Testament. Compare Dan. 7:18 with Rev. 1:6,18, and Gal. 1:5, and also Isa. 45:17 with Eph. 3:21. W. T. H.,

Q. 339. (2) If J. K. M. will follow me very closely in the figures below, the seeming discrepancies in the passages referred to will soon disappear: Gen. 46

v. 8—Jacob—1

v. 9—Reuben and his 4 sons—5

v. 10—Simeon and his 6 sons—7

v. 11—Levi and his 3 sons—4

v. 12—Judah and his 3 sons and 2 grandsons—6

v. 13—Issachar and his 4 sons—5

v. 14—Zebulun and his 3 sons—4

v. 15—Dinah—1

See verse 15—Total 33.

v. 16—Gad and his 7 sons—8

v. 17—Asher and his 4 sons and 2 grandsons and 1 daughter—8

See verse 18—Total 16.

v. 18—Joseph and his 2 sons—3

v. 21—Benjamin and his 10 sons—11

See verse 22—Total 14.

v. 23—Dan and his 1 son—2

v. 24—Naphtali and his 4 sons—5

See verse 25—Total 7.

See verse 27—Grand Total 70.

Now note the difference in the wording of verses 26 and 27. Verse 26 says, "All the souls that came with Jacob which cline out of his loins were threescore and six," add to this number Jacob himself, also Joseph and his two sons who were already in Egypt, and you then get verse 27 "All the souls of the house of Jacob which cams into Egypt were threescore and ten." Now add again to these Jacob's wife Leah, and her maid Zilpah, Rachel and her maid Bilhah, and Asenath, Joseph's wife, all of whom are mentioned by name in Gen. 46, and you then get the total of threescore and fifteen spoken of in Acts 7:14. G. B.

We have inserted the foregoing the first part of which substan'ially agrees with the remarks of H. S. G. in our last number, and with those of W. T. H. above, but being in a tabular form exhibits the calculation clearly. With regard to the second part, there is nothing to show that Leah, Zilpah, Rachel and Bilhah came to Egypt. Rachel certainly did not, having died near Bethlehem (Gen. 35:10, and the others -would seem to be excluded from Chapter 46:5,7. Is it not much more probable, as suggested by H. S. G., that the 75 of Acts 7:14, is made up of the 66 of Gen. 46:26, and his son's wives mentioned in the same verse? Of his 12 sons, the wife of Judah was dead, from verse 10 the wife of Simeon would also appear to be dead, and Joseph's wife was already in Canaan, leaving 9 to be added to the 66, making 75. Ed.

Bible Queries

Table of Contents

Bible Queries: Vol. 3, 99-144

Notes on Former Queries: Vol. 2, 379; Departed Go; John 1:29

Bible Queries: Vol. 3, 1-18

Bible Queries: Vol. 3, 19-48

Notes on Former Queries: Vol. 2, 378; Job 12:14

Bible Queries: Vol. 2, 349-377

Notes on Former Queries: Vol. 2, 224; 260; 222

Bible Queries: Vol. 3, 249-308

Bible Queries: Vol. 3, 181-248

Notes on Former Queries: Vol. 3, 156; 130; 216; 172

Notes on Former Queries: Vol. 3, 44; 122; 526

Notes on Former Queries: Vol. 2, 378, Ecc. 5:20

Bible Queries: Vol. 3, 145-180

Notes on Former Queries: Vol. 2, 367; 371

Bible Queries: Vol. 2, 378-393

Bible Queries: Vol. 3, 309-339

Notes on Former Queries: Vol. 3, 240; 246; 255; 272

Bible Queries: Vol. 3, 50-98

Notes on Former Queries: Vol. 3, 7; 44; Rev. 4:7

Bible Queries: Vol. 2, 165-195

Notes on Former Queries: Vol. 2, 100

Notes on Former Queries: Vol. 2, 283, 224

Bible Queries: Vol. 2, 303-325

Bible Queries: Vol. 2, 33 - 61

Notes on Former Questions: Vol. 1, 430

Notes on Former Queries: Vol. 1, 376

Bible Queries: Vol. 2, 222-271

Notes on Former Queries: Vol. 2, 125; 123; 153

Bible Queries: Vol. 2, 326-348

Bible Queries: Vol.2, 62-118

Notes on Former Queries: Vol. 2, 102;142; 153

Bible Queries: Vol. 2, 272-302

Notes on Former Queries: Vol.2, 117; 214-215

Bible Queries: Vol. 2, 119-164

Notes on Former Queries: Vol. 2, 14; 63

Bible Queries: 353 - 392

Bible Queries: 319 - 352

Bible Queries: 246, 259 - 289

Notes on Former Questions: Vol. 1, 389; 428

Bible Queries: Vol. 2, 1-32

Bible Queries: 393 - 434

Bible Queries: 234 - 258

Bible Queries: 290 - 318

Notes on Former Queries: Vol. 3, 266

Bible Queries: Vol. 3, 410-443

Notes on Former Queries: Vol. 3, 14; 249; 272; 255; 339; 216

Bible Queries: Vol. 3, 340-388

Notes on Former Queries: Vol. 3, 389

Bible Queries: Vol. 3, 444-460

Bible Queries: Vol. 3, 389-409

Notes on Former Queries: Vol. 3, 377; 585; Amos 3:6; 75; Matt. 17:11; 339