Bible Student: Volume 3, 1883

This volume brings to a close this series of this Magazine. We know that many of our readers will regret this, for nothing is so pleasant and profitable as united study of the Word of Life. Those indeed who have worked hardest for His Magazine (we allude to the Bible Students’ Class) will, we feel sure, regret it most; for blessing reaped is in proportion to labor bestowed in the fields of Scripture, and those who have gathered so liberally for others have, we know, gleaned much for themselves.

We have again made the Index to this volume a special feature, enabling ready reference to be made to every passage alluded to in the Bible Queries. Inasmuch as the plan was not pursued in the first half volume (for 1881), we have in addition incorporated in the index every Scripture reference contained in that period of six months. The distinction is as follows: Every Scripture or Subject with the letter (a) following the figures, refers, not to this Volume, but to that for the last 6 months of 1881.

In the two volumes therefore for 1882 and 1883 a complete index is furnished to many hundreds of difficult Scripture passages.

We are glad that in the Bible Conversations we have been able to complete the Epistle to the Romans, and we most heartily thank those of our friends who have joined in this year’s Bible Reading, not, as we are sure, without great profit to their own souls.

In conclusion we would commend this little effort to stand for the truth of God’s word, and to unfold some of its beauties, to God, that He may graciously deign to use it for His glory, and the blessing of many souls.

Notes on Last Month's Subject: The Temptations of Scripture

Although perhaps the results of the work of the Bible Students’ Class for last month are some of the briefest we have had, and although the subject itself is rather a selection than an exhaustive summary, we are sure that it is one of the most practical that we have had. We regret somewhat that the exact scope of the subject was not more precisely indicated at first, but still we feel sure that the result arrived at is full of interest and teaching for all who will study it.

In this article, with but a limited space at our disposal we can do little more than indicate one of the ways in which a subject like this may be made of real practical value. We would first of all for readier reference tabulate it afresh as follows:

List of those who were Overcome

Sins

List of those who were Overcomers

ABRAHAM, ten spies, Jeroboam, Asa, PETER, by

fear

Caleb & Joshua, three children, DANIEL, Amos

EVE, DAVID, Judas, Ananias, Sapphira, by

Satan

Job, the Lord Jesus

Absalom, Adonijah, Hezekiah, Uzziah, Nebuchadnezzar, by

pride

Gideon

Balaam, Achan, Saul, Ahab, Gehazi, Jacob by

covetousness

Esau, Children of Israel, DAVID, by

fleshly lusts

Joseph, Rechabites, DANIEL

Adam, Samson, Solomon, Pilate, PETER, by

desire to please

Roman Soldiers, by

love of money

ABRAHAM, Naboth, and DANIEL

Cain, Joseph’s Brethren, by

jealousy

MOSES and Aaron, by

impatience

MOSES, by

good motives without divine guidance

Zerubbabel

Where a name occurs more than once it is in capitals.

In this list we find ten sins, the first of which is fear.

We have a list of five overcome by this sin and of five who overcame it: In our list at any rate it is the most besetting sin, there being ten examples given of it. It so constantly attacks each one of us that we must know by this time whether we are among the conquerors or conquered of this particular vice. In one sense it is the last sin that ought to have any power over the christian, who is positively delivered from all fear. He has no fear of God save a reverential fear, and he has no fear of the future, no fear for the past, no occasion any longer to fear the world to which he is crucified, the flesh which he has not only the authority but power to treat as dead (Romans 6) as no longer himself (Romans 7), or the devil from whose power he has been delivered (Hebrews 2) What then has one who is “more than a conqueror” to fear? Alas! alas! too often the fear of ridicule, of coldness, of losing a friend, of appearing strange, of receiving a rough answer, is sufficient to overcome the one who should fear nothing. In the list of those who were overcome we find the greatest saints—Abraham, the friend of God, father of the faithful, Peter the great apostle of the circumcision; in the ranks of the overcomers we find some but little known, such as the three Hebrew children. We learn from this that it is not our reputation nor Christian standing that can avail us here in the presence of the enemy; it is solely by having God’s strength perfected in our weakness. It is a true saying that we cannot fear both God and man, and these who were delivered from fear of the latter were truly God-fearing men. Observe, too, the wonderful rewards God gives to these over-comers. We know the bright reward Caleb and Joshua got, the only two whose feet trod both the brick kilns of Egypt and the vine-clad hills of Palestine; not even to Moses and Aaron was vouchsafed such a reward: and surely none of us can forget that fourth form that was seen in the fiery furnace with His three beloved servants who knew not what fear meant. A further study of the subject will reveal the fact that it is in little things we fail most, and that many a man who if tried would make a true and noble martyr, fails from day to day to glorify God from fear of trifles.

The next on the list is our great adversary himself. What a terrible thing to find Eve, David and Judas side by side as being all directly overcome by the temptation of Satan, whereas the solitary one who overcame all his wiles (for even Job succumbed at last) was the Lord Jesus Christ. The teaching of this is evident. For warning let us search out the causes by which the former were overcome; and for power let us study the means by which our Savior overcame.

Pride, the next sin, claims many victories, and (singular to say) all of them are kings. What a warning lies here to those who are rich, or in any position above others, especially to guard against this sin; but further, what a warning against that deadlier and subtler form of this evil-spiritual pride. The treachery of this sin lies in the fact that while outwardly a man seems to be conquering pride in its worldly form, it is all the time being secretly nurtured and yielded to in another way. Many who outwardly appear to be servants of all, yet fall victims to spiritual pride.

The next sin, covetousness, furnishes us with a list of six victims, but we have no example of an overcomer. This sin Paul singles out in Romans 7 in speaking of the law, as one particularly hard to resist. Stealing, murder, and such sins require actions, but this in its beginning at any rate, is a subtle sin of the heart, and we feel sure that many who are not yet openly victims to it, still suffer great spiritual damage through harboring in some way a covetous spirit.

Among the victims of fleshly lusts, we find David; among the overcomers Joseph and Daniel. We have already seen the former overcome by the devil as here by the flesh, whereas Daniel successively overcomes the world (love of money) the flesh (as here) and the devil as a roaring lion seeking to intimidate him a bright example for the Christian now. Let us beware of, “fleshly lusts” which war against the soul. Sad indeed is the next list of poor victims to a “desire to please.” One who desires to please his fellow men, whether from mere amiability, or from selfish motives, is in a dangerous path. We find Aaron the saint of the Lord, Samson the strongest man, Solomon the wisest man, and Peter first of the apostles, in the same list as Pilate, all being tripped up by this insidious sin. It is not that we are to be disagreeable or disobliging, let no one think this; but rather that our motto is to be “we ought to please God, rather than man.”

Lower down we find Moses, the man of God, twice tripped up; on one occasion through acting without God’s word, on the other through acting contrary to it. What a warning this is to us, against acting hastily from apparently the best of motives, unless we are sure we have God’s mind in the matter; and on the other hand, what blessings we see forfeited through simply giving way to temper. Surely the lives of these men of God are thus sketched out before us for our deepest instruction in these days. Who would think that David, Moses and Peter should be the ones to fail twice when tempted?

The closing thought, and perhaps the most important one that we would suggest to our readers is this-In which column of this list do I come? Am I a overcomer or a victim? Do I give way to the temptations of Satan, of my fleshly lusts, or of the world in any shape or form? Am I led astray by pride, covetousness, or fear, or a desire to please others? Just as the names are tabulated above, so surely are our names recorded either as overcomers or the reverse. Surely a consideration of this subject must lead each of us to seek for more power from God to stand against temptation. And if still further incentive is needed we have but to read the list of special rewards promised to the overcomers of various temptations in Revelation 2,

3 to show us how much God thinks of a man who can stand steady when surrounded by evil.

Is not this, beloved reader, a special word for you and me at the beginning of another year? It will be undoubtedly a year of temptation. Oh! that it may be a year of overcoming, of being “more than conquerors” through Him that loved us.

We would recommend each one, in conclusion, specially to study one point on which we have not touched at all, and that is the various means which these overcomers in our list used to obtain the victory, for being in like circumstances, the same weapons will serve us now.

Fragment

Faith imparts real dignity to the character and superiority over the petty circumstances of this transient scene. Those who know themselves as pilgrims and strangers, will remember that the sorrows as well as the joys of this life are evanescent, and they will not be inordinately affected by either the one or the other. “Passing away” is written on everything; the man of faith must therefore look upward and onward.

This Month's Subject: The Blood - Its Value and Meaning

The subject worked out for this month is—The Blood—its value and meaning.

In the Old Testament, the great thought presented to us in the Old Testament concerning blood is that it represents life: the passages which show this are too numerous to cite. Two however are prominent—Genesis 9:4, “the life thereof which is the blood thereof,” and Leviticus 17:11, 14, “For the life of the flesh is in the blood.” To the former of these passages is added the solemn warning as to murder, as to which read Numbers 35, and to the latter the important truth that “it is the blood that maketh an atonement for the soul.” It is in connection with this truth we find the blood used in a figurative sense.

The directions in Exodus 12 as to the blood of the passover lamb are of the deepest interest: in our number for June last the various aspects in which this sacrifice was typical of our Lord were clearly brought before us, and we may now notice the manner in which its blood was to be used. The blood was to be sprinkled on the two sideposts and the lintel of each house in which the passover lamb was eaten, and this ensured the safety of the inmates, for God said “When I see the blood I will pass over you.” Exodus 12:13.

In Exodus 24:6-8 we find the blood used in connection with and as the basis of the covenant of works under which the people of Israel voluntarily placed themselves. This is called the old covenant (Hebrews 8.53), and may be contrasted with the terms in which the Lord speaks of the new covenant (Matthew 26:28, etc.) See also Zechariah 9:11 margin.

In Exodus 29 it is used in connection with the consecration of the priests. Here the blood of the ram of consecration was to be put on the tip of Aaron’s right ear, the thumb of his right hand and the great toe of his right foot, and similarly with his sons; and it was further to be sprinkled upon the altar and some taken therefrom and sprinkled upon them and upon their garments. See also Leviticus 14:25.

We now come to the offerings and sacrifices of Leviticus where the fullest teaching is presented: In the burnt offering, the blood was to be sprinkled round about upon the altar, Leviticus 1:5.

In the peace offering—, the blood was to be sprinkled in a similar manner round about upon the altar (Chapter 3:2).

In the trespass offering, the blood was to be sprinkled seven times before the Lord, before the vail of the sanctuary (Chapter 4:6), some was to be put upon the horns of the altar of sweet incense (4:7) and the rest was to be poured out at the bottom of the altar of burnt offering (4:7),—these instructions were for the cases in which a priest, or the whole congregation sinned: when a ruler or one of the common people sinned the blood was not sprinkled before the vail of the sanctuary.

If any garment was sprinkled with the blood of a sin offering it was to be washed in the holy place (Chapter 6:27).

Blood was on no account to be eaten, the penalty being death. This important injunction is frequently repeated (Chapter 3:17; 7:26, 27, etc., also Acts 15:20, 29). Notice the failure of Israel in this respect, 1 Samuel 32-34.

In the cleansing of the leper, the living bird, the cedar wood, the scarlet and the hyssop were dipped in the blood of the bird that was killed over the running water, and the leper was to be sprinkled seven times, Leviticus 14:6-17.

In the sin offering of the great day of atonement, the blood of the sacrifice was to be sprinkled upon the mercy seat eastward, and before the mercy seat seven times: the altar of burnt offering was also to be sprinkled seven times, and blood to be put upon its horns.

The blood of the red heifer (Numbers 19), whose ashes were to be kept for a water of separation, was to be sprinkled directly before the tabernacle of the congregation seven times.

“And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel.” 2 Chronicles 29:24.

Human blood was not to be offered in sacrifice, Psalms 106:38.

In the New Testament:

The Blood Of Christ:

Is the basis of the new covenant or testament. Matthew 26:28; Mark 14:24; Luke 22:20; “Shed for many for the remission of sins.” For the application of this to the Christian, see 1 Corinthians 11:25, and to the Jew, see Hebrews 8, also Hebrews 10:29 and 13:20.

Rests upon the Jews nationally, Matthew 27:25; Acts 5:28; Deuteronomy 19:10. To be (spiritually) drunk by the believer, John 6:53,63.

Came forth from His side, John 19:34; 1 John 5:6.

Is the means through faith of blessing, Romans 3:25.

And the basis of communion, 1 Corinthians 10:16; 1 John 1:7.

By it He entered in once into the Holy Place, Hebrews 9:12.

As the blood of sprinkling, it speaks better things than that of Abel, Hebrews 12:24.

Bears witness on earth, 1 John 5:8.

Those who come out of the great tribulation washed their robes and made them white in the blood of the Lamb, Revelation 7:14.

By the blood of the Lamb and the word of testimony Satan is overcome, Revelation 12:11.

Avails for,

Purchase, Acts 20:28.

Justification, Romans 5:9—

Redemption, Ephesians 1:7,; Colossians 1:14; 1 Peter 1:19.

Bringing nigh, Ephesians 2:13.

Peace, Colossians 1:20.

Purging of the conscience, Hebrews 9:14.

Entrance into the holiest, Hebrews 10:19.

Sanctification, Hebrews 13:12.

Cleansing, 1 John 1:7; 1 Peter 1:2.

Washing (or freeing) from sin, Revelation 1:5.

Blood also signifies that which is of nature, Matthew 16:17; John 1:13.

Bible Queries: Vol. 3, 1-18

Q: 1. Explain 1 Timothy 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 Hosea 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 Revelation 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.” Malachi 4:5,6.

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

A: Matthew 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 Galatians 1 “For do I now persuade men or God,” (2) Explain Galatians 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 Corinthians 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 (Revelation 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” Ephesians 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.: —Galatians 3:13, “Christ hath redeemed us” &c. Galatians 4:5, “To redeem them that were under the law,” and Colossians 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? (Exodus 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,” Matthew 3:15, also “He hath covered me with the robe of righteousness” Isaiah 61 to, also “Perfect, through my comeliness which I had put upon thee,” Ezekiel 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 Corinthians 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 Deuteronomy 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 Matthew 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 (Genesis 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. (Genesis 9:3).

Q: 18. Explain Exodus 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 Notes

ETERNAL.

Eternal God, Deuteronomy 33:27

Eternal Spirit, Hebrews 9:14

Eternal purpose, Ephesians 3:11

Eternal life, John 3:15

Eternal redemption, Hebrews 9:12

Eternal glory, 2 Timothy 2:10

Eternal weight of glory, 2 Corinthians 4:17

Eternal damnation, Mark 3:29

King Eternal, 1 Timothy 1:57

Eternal power, Romans 1:20

Eternal excellency, Isaiah 60:15

Eternal salvation, Hebrews 5:9

Eternal inheritance, Hebrews 9:15

House eternal in the heavens, 2 Corinthians 5:1

Eternal judgment, Hebrews 6:2

Eternal fire, Jude 7

CHRIST OUR EXAMPLE.

He who was rich became poor for our sake. —2 Corinthians 8:8,9.

He laid down His life for us. —1 John 3:16,17.

He loved us and gave Himself for us. —Ephesians 5:2.

He pleased not Himself. —Romans 15:2, 3.

He suffered patiently. —1 Peter 2:20, 21.

He resisted not those who killed Him. — James 5:6.

He emptied Himself, humbled Himself, and was obedient even unto death. —Philippians 2:7,8.

He forgave us. —Colossians 3:13.

He was faithful to God. —Hebrews 3:1, 2.

He endured the cross, despised the shame, and endured the contradiction of sinners. —Hebrews 12:1, 2, 3

He washed the disciples’ feet. —John 13:4,5.

CANNOT.

The Scripture cannot be broken. —John 10:35.

God cannot lie. —Titus 1:2.

Flesh and blood cannot inherit the kingdom of God. —1 Corinthians 15:50.

A corrupt tree cannot bring forth good fruit. —Matthew 7:18.

They that are in the flesh cannot please God. —Romans 8:8.

Except a man be born again he cannot see the kingdom of God. —John 3:3.

Himself He cannot save. —Matthew 27:42.

Ye cannot serve God and mammon. —Matthew 6

If any man come to me and hate not his father... he cannot be my disciple —Luke 14:26.

Whosoever doth not bear his cross and forsake all that he hath, cannot be my disciple. —Luke 14:27,33.

SEVEN STATEMENTS ABOUT SCRIPTURE IN 2 Timothy 3

It is—

Able to make wise unto salvation.

Given by inspiration of God.

Profitable for doctrine,

Profitable for reproof.

Profitable for correction.

Profitable for instruction in righteousness.

(Given) that the man of God may be perfect, thoroughly furnished unto all good works.

BELIEVERS in 1 Peter 2 are—

Ver. 5:

1. —Living stones,

2. —A spiritual house.

3 — A holy priesthood,

Ver. 9:

4. —A royal priesthood,

5. —A chosen generation,

6. —A holy nation,

7. —A peculiar people,

SEVEN OVERCOMERS IN REVELATION—

Revelation 2:7;

2:11;

2:17;

2:26;

11:7;

13:7;

17:14.

SEVEN PRECIOUS THINGS IN PETER.

Precious faith

precious blood

precious stone

precious corner stone

precious Savior

precious faith

precious promises

SEVEN ONES in Ephesians 4,

One Body,

One Spirit,

One Hope,

One Lord,

One Faith,

One Baptism,

One God and Father of all, who is above all, and through all, and in you all. Verses 4, 5, 6.

SEVEN GENTILE EPISTLES OF PAUL.

Romans

Corinthians

Galatians

Ephesians

Philippians

Colossians

Thessalonians.

CHRIST AND THE CHURCH.

Sevenfold display of grace. He loved her, and gave Himself for her; He sanctifies, cleanses, nourishes and cherishes her; and will present her to Himself.

Bible Outlines: Genesis 1

This book has a peculiar interest. It has been called the seed plot of the Bible, and contains the germs of all the relationships between God and man excepting perhaps the law; though as we know there was one given to Adam in innocence, and Hagar is a type of Sinai. We have in this book, (so fiercely assailed by skeptical critics, so universally referred to throughout Scripture) Creation, Satan, God’s promises, God’s call, God’s judgment, God’s redemption, God’s covenant, God’s people, their position in the earth, resurrection, Israel in the land, the blessings of all nations, the promised seed; all, even the church itself, is foreshadowed here.

This book moreover though containing the only true account we have of well-nigh half the stream of time (about 2400 years) mainly consists of incidents more or less grouped around seven men, four of them evidently types of Christ corresponding in the main to the four Gospels, and three typical of the Christian. The four are Adam, the typical man, corresponding with Christ in the Gospel of Luke; Isaac, the typical son corresponding with the teaching of John; Jacob (in part of his life at any rate) the typical servant, as Christ is presented in Mark; and Joseph, the typical ruler, as Christ is seen in Matthew. It is worthy of notice also that we get the marriage recorded of each of these, the bride doubtless foreshadowing in each case the glorious bride of the great Antitype as spoken of in. Revelation. We can only glance at these now. In Eve we get the bride of the second Man, her distinctive characteristic being that she is part of His body, a part of Himself. In Rebecca we see the bride of the Son, fetched from earth and led to heaven by the Holy Ghost, while the Son is hidden in the Father’s house. In Rachel, the bride of the Servant won by his hard toil, which seemed but a few years for the love he had towards her (Ephesians 5) In Asenath, the bride of the Ruler, seated on the throne, and in a nearer place to the Ruler than His earthly brethren. The three characters representing the believer, are Enoch, the saint walking with God, Noah witnessing against the world, and Abraham, the believer in all his varied experiences and life of faith.

But we must pass on to look at the chapters in order.

Chapter 1. —We have here the work of God; in Chapter 2 The rest of God. This account is not a history of all God has done, but only what is needful and profitable for us to know. We shall know all things, but this revelation of the beginning is but partial. The Bible nowhere gratifies men’s curiosity, only that which directly concerns man is here told us. Hence we have no account of angels, good or bad, no history of their creation. Nor indeed have we any account of the creation of this world. We have the bare fact, however all important in its meaning. “In the beginning God created the heavens and the earth.” What follows is no account of how this was done, making ver. 1 a summary of the chapter. We are told nothing of what may have occurred on this earth between its creation and ver. when all was without form and void.

Morally the world was again in this state 4000 years later, when God once more began to work, and out of the darkness to bring the new creation, saying again “Let there be light” and there was light.

It is interesting to note that the word “moved” or “brooded” in verse 2 is stated to be wonderfully descriptive of the undulations of ether that transmits what we call light. The same word is used in Deuteronomy 32:11. Comparing the old with the new creation we may link together Genesis 1:3 and 2 Corinthians 4:6; Genesis 1:4 and 2 Corinthians 6:14. In the first four days God brings light and order out of darkness and confusion. Before God formed man, He filled sea earth and air with life, the proof of His power, in that to matter He could communicate living energy.

Observe in 1:5, the “evening” before the “morning.” So in the new creation the evening of the cross, and the morning of the resurrection compose its first day.

1:6, 7. —The division of the waters in the air from those on the earth, is important, and forms one chief difference between Egypt and Canaan, Deuteronomy 11:10, 11.

1:8. —Heaven. There are three spoken of in Scripture, 1St. (Deuteronomy 4:19) the firmament above us, where the birds fly, and the clouds gather, 2nd. (Matthew 24:29) the whole of space where the stars, the sun, and moon are, and 3rd. (Psalms 2:4; 2 Corinthians 12) the dwelling-place of God, the “heaven of heavens” or third heaven. Observe, God brings forth generally light, water, and the earth on the first three days and then deals with each again particularly in the same order in the last three.

1:14 “Lights” or “light bearers,” not the sources of light, or light itself.

1:15 These lights were all made by God (it does not say when), and on the fourth day they were brought into relation with the earth to give light, and to mark the course of time. The object of their existence is specially stated, because they so soon became the objects of idolatry. “Sun,” and “moon,” and “stars.” In the new creation, Christ is the Sun, Christians looked at collectively are the moon, (Matthew 5) reflecting Christ’s glory in His absence, and Christians individually are the stars (Philippians 2:15).

And now in the midst of the prepared scene man is placed. He did not spring out of matter by the mere will of God as did the beasts. God formed man out of the dust. He was not “brought forth” by the earth, but “made” by God.

But though the “ image” of God on the earth as being the head and center of creation, and ruler over it all and in His “ likeness” in the absence of evil, we cannot go further, and say of the first man of the old creation, as of those in the new that he was created in “righteousness and true holiness,” Ephesians 4:24.

1:26. In the new creation and concerning the Second Man read Colossians 1:15. “Us” means the Trinity, for it was not then a kingly expression as now. Kings formerly said “I” not “we” Genesis 12:18;19 Ezra 6:8 Sc.

1:27. Eve is here seen blessed in Adam before her actual creation, just as the Church is in Christ.

1:28. Observe here we get the dominion of the earth and all in it in the hand of the first man. He failed, but the book does not close till the government is in the hand of him who is the most remarkable type in the Old Testament of the Second Man, dead and risen, and reigning in glory.

1:29, 30. The fruit of the earth is for man, grass for the beast. No animal food till Genesis 9:3.

Expository and Practical: Miscellaneous Papers

MELCHISEDEC.

Hebrews 7:8. —There is really no solid ground for denying that Melchisedec was a man, as simply as Abram, Lot, or any other personage that figures in the description of Genesis 14.

The mystery consists not in the person, but in the way in which the Spirit of God records his appearance and action in the scene, so as to make of him a suitable type of the Lord Jesus. Thus not a word is said of his birth, or of his death; there is total silence as to his ancestors; and no hint is given of the lapse of his office, or of any successor. The Holy Ghost, by Paul, argues from this silence (which is so much the more striking as contrasted with the well-known pedigree and succession of Aaron), and thus illustrates Christ’s priesthood, which had really those features that are here shown to be typically foreshadowed in Melchisedec. For instance, while verse 8 refers to Melchisedec, all that is meant of him is that the testimony Scripture renders is to his life, not to his death; whereas it frequently speaks of the death of Aaron and his sons. The same principle applies to his “abiding a priest continually.”

The Bible does not speak of his institution, nor of his resignation. When first we hear of Melchisedec he is a priest, and as such we leave him; no son, no successor, appears. The name, “King of righteousness,” the place, “King of Salem;” his sacerdotal office, especially in connection with so peculiar a title “priest of the Most High God” (which, in its full import, implies the possession, de facto as well as de jure, of heaven and earth); the circumstances (“met Abram returning from the slaughter of the kings”); the character of his actions (“blessed him,” and not merely sacrifice and intercession), —are all obviously and eminently typical.

There is scarcely more difficulty as to Melchisedec than as to Jethro, priest and king of a later day; though of course the latter could not furnish so apt an illustration, in the circumstances of the case, as the former. Both were real, historical, and not merely mystical persons.

Two remarks may be made towards the better understanding of this chapter and epistle. The first is that, if the order of the Lord’s priesthood is that of Melchisedec, the exercise is that of Aaron, as is most plain in Hebrews 9:10. The second is, that in verses 18, 19 of our chapter, we must take “for the law made nothing perfect parenthetically and omit the word “did.”

Bible Conversations

These Conversations are the nearest possible approach to an actual Bible Class. The remarks made or questions asked have all been sent to the Editor by those under whose initials they appear. The subject of these Conversations during the year will be the Epistle to the Romans, divided as follows: —

Jan...Romans 1.

Feb.... Romans 2-3:20

March... Romans 3:21-5:2

April ... Romans 5:12-6

May... Romans 7

June... Romans 8.

July... Romans 9.

August ... Romans 10,11

Sept....Romans 12

Oct.... Romans 13.

Nov.... Romans 14-15:7

Dec.... Romans 15.

Attention is requested to the following rules for guidance:

1. —Initials or noms-de-plume should always be written on each sheet of the MSS., and retained in all subsequent communications.

2. —Queries, expositions, comments, original or selected references of all sorts, parallel passages and all descriptions of notes bearing on the Scripture selected are admissible. When original, the remarks will be simply inserted under the initials of the writer; when said to be selected, inverted commas will be added.

3. —All communications should be brief, plain, and pointed, all general commentaries on the whole passage being avoided. They may be shortened or omitted wholly or in part at the discretion of the Editor, every communication, however, being acknowledged at the head of each conversation.

4. —Any further queries arising out of previous Conversations will be answered or discussed in the usual way in “Bible Queries.”

5. —All readers of the Magazine can send contributions, no class being formed. They may contributed either occasionally or monthly.

6. —All papers for the March Conversation to be sent to “B. C.” Editor of B. S., 27 Paternoster Square, E.C., on or before the 25th instant.

Communications have been received from A. E. W. — 103 — H. S. — B.G. K. B. — Servitor — J. M. M. — C. H. P. — E. — M. A. — Yod — E. H. F — E. D. —A. S.

Bible Conversations: Romans 1

Ed. —This book has been chosen for study first, because it is the great gospel treatise of the Bible, and unless understood, we are hardly likely to avoid mistakes in studying the other Epistles. Perhaps someone will give us in a few words a general idea of the chapter before we look at it verse by verse.

103. — “It helps to the better understanding of this epistle to know somewhat of the condition of the assembly at Rome at this time. It consisted of Christians who were both from among the Jews as well as from among the nations. The former, boasting in their carnal privileges, were occupied in introducing Jewish elements, and the latter, undervaluing these privileges altogether, stood in danger of setting up a carnal liberty. Such circumstances gave occasion not only to various uncharitable actions, but what is still worse, they were calculated to loosen and to pollute the ground of the truth. The apostle perceiving their danger, meets it by a perfect unfolding of the principles of the doctrine of salvation, an exposition which entirely excludes all glory of man, and brings to light the glory of God.”

A. E. W. —I think ver. 1-17 are introductory.

Ed. —No doubt, and perhaps the following summary of our first two portions may help us to rightly divide them. It may he observed first that the whole Epistle may be arranged under three great heads; chapters 1-8 being doctrinal, 9-1, dispensational, and 12-16, practical. In the first of these heads we may distinguish five subjects. 1—Introduction, 1:1-17; 2—The state of the world before God, 1:18-3:20; 3—The question of sins dealt with, 3:21-5:11; 4—The question of sin dealt with; V. 12-7 and 5—The complete triumphal position of the Christian, 8. The first two of these subjects will occupy us now and in February, and I think we may subdivide them as follows:—

1. INTRODUCTION ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ..1:1-17

2. STATE OF THE WORLD BEFORE GOD (a parenthesis) ... ... ... . ... . ... ... ... ... ... ... ... ...1:18-3:20

1. —State of the heathen ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... .. ... ... ... ... ... . ... ... ... 1:18-32

2. —Philosophers ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..1-16

3. —Jews ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 2:17-29

4. —Objections met ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..3:1-8

5. —Summary ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 3:9-20

But we must not delay any longer in looking at the chapter before us. Perhaps some of our friends will tell us what strikes them in verse 1.

B. —I notice here that the gospel is “of God.” The loving message comes from the wronged One. Jesus is only known to believers.

Ed. —The last statement is a little sweeping. Still it is true that it is God who is said to love the world, Christ loves the church.

C. N. B. —We get the gospel of His Son (ver. 9), “of Christ” ver. 16 (though this is sometimes omitted), of the grace of God (Acts 20:24), “of the glory of Christ” (2 Corinthians 5:4). “of peace” (Romans 10:15) “and of our salvation” (Ephesians 1:13).

Servitor. —Respecting Paul being a servant, see Acts 27:23. He was a bondservant. Under the Romans this was perpetual, and the master had uncontrolled power of life or death. All the apostles call themselves servants.

H. S. —How striking the difference between this and the epistle to the Galatians; here Paul is simply called an apostle, there he had to state that he was an apostle by an express divine calling.

Ed. —Yes, and observe the three ways Paul is presented in this verse, first as a servant and that voluntarily, then as an apostle by calling (Acts 9:15) and lastly as an evangelist by separation (Acts 13:2).

A. E. W. —I believe in the second verse there is no article before “holy scriptures “ because it refers here merely to the writings of the Old Testament. The old and new together are the holy scripture.

Ed. —We see in the third verse that the gospel is “concerning Christ” not us, though proclaimed to every creature. The foundation of the good news is that Christ has died and risen, the result of this to the sinner who believes is that he is justified from all things.

A. E. W. —I think in verse 3 we get Christ presented in a Jewish aspect according to the promises, (see also 9:4) whereas in verse 4 he is presented to man in general. It is not a question of promise, but of power as One who could come down where man was, even in death, and overcome its power completely and then be declared or shown to be the Son of God with power by the resurrection?

H. S. —Does not this verse teach that Jesus declared Himself to be the Son of God by the power that He chewed in raising others (as in John 10) or does it refer to His own resurrection.

Ed. —It is not merely by His resurrection (the article is omitted) but by the fact of resurrection generally, His own included. He was the Lord of life also for others, and His power was shown in John 11 as well as in John 20

C. H. P. —What is the meaning of “according to the Spirit of holiness?” The Holy Spirit is called the Spirit of Holiness here in connection with the resurrection, whereas in Hebrews 9:14, He is called the eternal Spirit in relation with Christ’s death.

103. Is not one of the reasons of Christ’s resurrection here hinted at? God’s Holy One should not be suffered to see corruption, Psalms 16:10.

Ed. —Verse 3 presents His earthly descent as man, verse 4 His heavenly position as Son of God in the power of the Holy Spirit, see also 2 Peter 3:18, and 2 Corinthians 13:4.

C. H. P. —In verse 5 we get the obedience of faith, also in 16:26. In John 14:15 we get the obedience of love. Is the former our first accepting Christ as our Savior (as in Acts 6:7) and the latter what He looks for from us daily after we have known His love? Is not the second obedience the practical result of the first?

Ed. —Yes, most truly so. For the commands to believe see 10:16. E. — “For His name.” There seems something nice about that, but I do not exactly know what it means in this connection.

E. B. —Revised Version reads “for His name’s sake.” It probably refers to the grace and apostleship received by Paul.

A. E. W. —And notice, received from the Son of God in power, as well as power and grace given to exercise it.

A. S. —In saying “we” Paul distinctly links himself with the other apostles.

A. E. W. —Paul now proceeds to address all the Christians in Rome as beloved of God and “called saints” or “saints by God’s call.” Here as in other epistles there is grace and peace wished, but no mention of mercy as when writing to an individual (see Timothy Titus. Philemon, an apparent exception, includes the church in his house.)

Ed. —And whence do the grace and peace come? You will find the two connected in the Old Testament in Numbers 6:25,26. “The Lord be gracious unto thee, the Lord give thee peace.” This is very beautiful, for the one who pronounced these words (Aaron) was a type of our Lord, who bears us (as the high priest then) on His breast (the place of love) assuring us of grace, and on his shoulders (the place of strength) assuring us of peace, not only of conscience but of heart, all through the journey. Here the blessing also is connected with the source of all, our God and Father.

M. P. —What a wonderful verse the next is! I wonder if so much could be said of us even throughout a single town.

Ed. —I fear not. But the Romans here by God’s grace wonderfully met their responsibility. At Rome the center of the world, they were as a city set on a hill, and their faith shone in its measure throughout the world. A great responsibility attaches to any Christian set in a public position.

J. M. M. —What a contrast between Rome then and now. Then their faith” but now their apostasy from “ the faith” is evident to all.

A. E. W. —We find in verse to that Paul desired to go to them, and from verse 13 it was not the first time, but he was hindered. It does not say as in 1 Thessalonians 2:18 that Satan hindered him, but the Lord never allowed him to go to Rome save as a prisoner; no doubt in His wisdom knowing the arrogance of Rome in the latter days.

Ed. —Certainly a comparison of Paul’s prayer in verse 10 with the narrative in the Acts shows us how far God’s thoughts and ways are above ours.

H. S. —What is meant by the expression “mutual faith” in verse 12.? Ed. —The Revised Version reads beautifully, “that I with you, may he comforted in you, each of us by the other’s faith, both yours and mine,” and shows the true humility of the apostle, and his likeness to his Master in thus placing himself on a level with those whom he addressed, even as Jesus said “That take and give it for me and thee.”

C. H. P. —Does verse 14 apply only to the apostle or to us too? Ed.-It was particularly true of Paul, who owed the Gentiles a debt, being especially their apostle: in measure of course, every man who has the truth is responsible to make it known.

A. M. W. —We see in verse 16, God never forgets His ancient people. After Christ was risen the message of grace (according to His own command “beginning at Jerusalem”) was first given to the Jews (Acts 2,3) and even until Chapter 7 when Stephen is stoned (the messenger sent to say they would not have “this man” to reign over them (Luke 19:14) Jesus is seen standing in a waiting attitude, as though He was waiting to see how His beloved people would receive His message, but after this He finally takes His seat, and in Hebrews 10:12 He has forever sat down.

C. H. P. —We get two men who were “not ashamed.” Paul was not ashamed of the gospel, and Onesiphorus was not ashamed of Paul’s chain, 2 Timothy 1:16. Both of these points are brought in in Paul’s exhortation to Timothy (2 Timothy 1:8.) He was told not to be ashamed either of the Lord’s testimony or of His prisoner. This exhortation would have weight, being backed by example.

Ed.-Observe also the way in which the apostle presents all as coming from God. It is the gospel of God, the power of God in salvation, the righteousness of God, and even the wrath of God, and that from heaven, —a different thing from earthly chastisement. This is the key to everything. The apostle lays stress upon it, putting it forward from the commencement of the epistle, for man ever inclines to have some confidence in himself, to boast of himself, to seek for some merit, some righteousness in himself, to Judaize, or to be occupied with himself in some way. It was the apostle’s joy to put his God forward.

A. S. —Yes, and it is well to notice the difference between the law and the gospel. The former if kept is the power of man, and the righteousness is human; the latter is the power of God, and the righteousness divine.

Yod. —The word for righteousness here is ikaiosunee, and does not mean justification, but here at least as in most, places where the word occurs, “righteousness.” It is kept distinct by the apostle from dikaiosis, (4:25, 5:18) which expresses the act of justifying, or the effect, justification. Dikaioma sets forth accomplished righteousness in justification (see Luke 1:6; Romans 1:32;11:26; 5:16, 18; 8:4; Hebrews 9:1,10; Revelation 15:4; 19:8). Thus dikaiosunee retains its regular signification of the habit or quality of righteousness. It is what God is that is here spoken of.

E. —What does the righteousness of God mean?

Ed.-The expression occurs seven times besides, 3:5, 21, 22, 25, 26, and 10:3 twice. It has been described as God’s consistency with Himself. It is the correlation of the truth that God is light just as His grace is the correlation of the truth that God is love. It is opposed to human or legal righteousness. We shall understand more about how it becomes ours when we get to chapter 3 and 4, meanwhile all that is said is that it is revealed “by faith unto faith,” or in other words, on the principle of faith (not of law or doing) to faith wherever it exists. “The just shall live by faith.” This Jewish scripture which the apostle quotes, testified to the truth that every believing Gentile was admitted as freely as a believing Jew, the latter having no longer any class privileges.

C. H. P. —What is the connection between “The righteousness of God revealed” in verse 57, and “ the wrath of God revealed,” in verse 18? and how can the wrath of God be said to be already revealed?

Ed. —All that was partial was now done away: with the full revelation of one side of God’s character in the gospel must come also the revelation of the opposite of His nature to evil wherever it is found. It is not executed, but the fact of its existence is here fully stated.

E. H. F. —One word on faith here. In verse 5 we read of the obedience of faith; to believe is a command (see 2 Thessalonians 1:8). In verse 8 we find faith shows itself and is known widely throughout the whole world. In verse 12 we learn it is a mutual faith, it draws all believers together. The world thus sees it, and the church feels its power, and in verse 57 our life is to be one of faith—not only saved by faith but living by faith.

Ed. —We must notice before passing on, that from 1:18-3:20 is a parenthesis, taking up by the way the condition of the heathen, the philosophers (of Greece, &c.), and the Jews.

G. K. B. —I observe that the power of God, the righteousness of God, and the wrath of God are all connected with the gospel. Two reasons are given for wrath being revealed, 1St, inexcusable neglect of the testimony of creation to God’s eternal power and Godhead, (verses 19, 20), and 2nd, abandonment of the traditional knowledge of God preserved as late as Noah’s day (verse 21).

Ed. —The word Godhead differs from that in Colossians 2:9, here meaning deity or the fact there is a God, which is all that can be known by creation. When, however, we turn to God as revealed—(not in nature, but)—in Christ, we learn not merely His theiotes or divinity, but His theotes or deity, or what God is. (See Article “Godhead” B. S., vol. 2, p. 60.) What follows in the rest of the chapter is an exact description in a few strong and energetic words of the whole pagan mythology.

A. S. —We get God giving them up three times, verses 24, 26, 28.

J. M. M. — “Professing themselves wise they became fools,” verse 22. Is not this like Revelation 3:17? In verse 21 we read also “neither were thankful,” but we see in Chapter 2:4, as also in Luke 6:35, that “God is kind unto the unthankful and to the evil.”

C. H. P. —The Revised Version seems clearer in verses 23, 25, where it reads “exchanged,” instead of “changed unto.” How clearly man’s responsibility (“did not like to,”) and God’s sovereignty (“God gave them up,”) are brought out in verse 28.

Ed. —Let us notice also the three words used in verse 30,— “despiteful, proud, boasters.” The first only occurs twice (also in 1 Timothy 1:13, injurious) and means insolent in acts, the next word means proud in thoughts, and the last boastful in words. Thus thought, word, and deed are all contrary to God.

C. H. P. —How can the heathen be said to know the judgment of God is against these things, verse 32?

Ed. —In a general way only by the light of their natural conscience. But I think our space is now gone, and as we have come to the end of chapter 1, we had better stop here this month, hoping to take up the rest of the parenthesis to 3:20 in February.

Fragment

If we are not conscious that we are doing the will of God, we shall have no courage in performing it. Perhaps, indeed, what we are doing is the will of God, but not being conscious of this we act with hesitation; whilst when we are assured of doing His will, and that God has said “Have not I commanded thee?” nothing can alarm us.

Historical and Illustrative: The Epistles - Colossians, Part 1

I. The Colossians.

It is evident that it would greatly assist us in understanding the different Epistles of the New Testament, if we could learn with exactness the history and condition of the assemblies or individuals to whom they were addressed.

This is not in every case possible, but in some instances both the Epistles themselves and also contemporary history furnish evidence in this respect of the highest interest. In this series of articles we hope to direct the attention of our readers to evidence of the former class, and to lay before them interesting details of the latter class, gathered from various sources.

We shall confine ourselves to the Epistles of the Apostle Paul, the writings of the other apostles not being as a rule addressed either to special assemblies or to individuals, and we propose to commence with the Epistle to the Colossians.

There is no evidence that the Apostle had ever visited Colosse, and indeed all that we can gather both from the account of his travels given in the Acts, and also from the Epistle itself, would seem to indicate that he was a stranger to the Colossians. We cannot however doubt that it was indirectly through his instrumentality that they were brought to the knowledge of the truth. He was long resident at Ephesus, a neighboring town to Colosse, and his opponents there bore witness to the fact that the effect of his teaching had reached almost throughout all Asia (Acts 19:26); Ephesus too being a place of resort on account of the temple of Diana, many from the country round had no doubt opportunities of hearing the Apostle’s teaching in his disputations in the school of Tyrannus. It would appear however that the direct instrument of their conversion to Christianity was Epaphras, who in the Epistle is several times referred to in terms of warm commendation of his faithfulness in service and of his love for the Colossians. How natural then that, earnest as he was in prayer for their welfare, he should be alarmed at the appearance of any evil doctrine or practice in their midst, and should have laid his trouble before the Apostle in the hope that warnings such as in the case of the Corinthian Church had already proved so effectual, might now be used for the awakening of the Colossians to a sense of the danger to which they were exposed.

Of the subsequent history of the Colossian Church we have no record in Scripture, but of the neighboring church, that of Laodicea, the book of Revelation affords us instructive details, more especially when we consider that the Epistle to the Colossians and the one, which if not addressed to, was at least in the possession of the Laodicean church, were to be exchanged, and that the same elements of danger probably existed in both assemblies. It is interesting therefore to notice that the warnings addressed by the Apostle Paul to the Colossians indicate the working of a principle, the fruits of which were sternly rebuked in the message the apostle John was instructed to deliver to the angel of the church of Laodicea. It is interesting too in this connection to note, as has been pointed out by a recent writer, that some of the decrees adopted at a council held at Laodicea about three centuries after the date of the Epistle to Colosse, forbid the very practices against which the apostle’s warnings are directed.

The consideration of the close links which Scripture thus shows us existed between the two churches, leads us to think that a few details as to the position and history of the cities and of the neighboring one of Hierapolis also mentioned in our Epistle (Chapter 4:13) may not be uninteresting.

The three cities were situated close to each other in the South-Western part of Asia Minor on, or at least near, the Lycus a tributary of the Meander. Of the three the most important undoubtedly was Laodicea, which at the date the apostle wrote had been built about three centuries, and for some time had been noted for the wealth of its citizens and the magnificence of its public buildings. As an instance of the former we may mention that the city having been destroyed by an earthquake, was speedily rebuilt by its inhabitants without external help, and of the latter, the present extent and character of the ruins which now mark the site are abundant witness. What is however of more immediate interest to us, is the fact that amongst the inhabitants were a great number of Jews, who, as the historian Josephus tells us, had been transplanted into the district by Antiochus the Great: from the same authority too we learn that their wealth had become so enormous as to excite the cupidity of the Roman Governor of the Province.

Elsewhere we read that they were of sufficient importance to obtain certain special privileges as to the practice of the different rites of their religion. The presence in Laodicea of this extensive and wealthy colony will help us to understand how much the faith of the converts might be tinged by the deep-rooted prejudices of the Jews, and how readily like the Galatian Christians, they might slip from the simplicity of the gospel back to the elements of Judaism.

Intercourse between the cities of Asia Minor and the great center Jerusalem would be very constant, and there would therefore be a continued influx, not only of Jews whose every religious thought was bound up with the service—barren though it might be—of the temple, but also of Jewish Christians, who, as we learn from Acts 21:20, were themselves “zealous of the law.”

To the heathen superstitions and other doctrinal dangers to which the faith of the christians of the three cities was exposed, especially the speculations of the Greek philosophers we may perhaps refer more conveniently later on.

The subsequent history of Laodicea does not now concern us; suffice it to say that after having become of great ecclesiastical importance, it was entirely destroyed by the Mohammedan invasion, the judgments pronounced by the apostle John falling upon the Church as upon the city.

Situated but a few miles from Laodicea, Hierapolis was perhaps of scarcely so much importance either commercially or politically: it was however of note on account of valuable medicinal baths which caused it to be a place of much resort. We may assume however that the inhabitants consisted of very much the same classes of people as Laodicea. In later days it occupied a prominent position in connection with the various discussions which agitated the church and still later it shared the fate of the sister city.

Whilst Laodicea and Hierapolis were increasing in importance, Colosse was declining and until quite recently its very site was uncertain. Modern research has determined it as having been near the existing village of Chonas. It is interesting to note in connection with one of the exhortations of the Epistle (see Chapter 2:18), that in later days angel worship prevailed to some extent in the city, a church having been erected in honor of the archangel Michael. Colosse was eventually destroyed at the same time as Laodicea and Hierapolis.

Marginal Notes: Genesis 1-3

Genesis 1:54. Lights, or rather luminaries or light bearers; being a —different word from that rendered light in ver. —1:20. fowl that may fly. Hebrews —let fowl fly. This marginal reading is more conformable to the original and reconciles this passage with Chapter 2:19. The word fowl, from the Saxon fleon, to fly, exactly corresponds to the original which denotes everything that flies, whether bird or insect.

— 1:24. Cattle, denotes domestic animals living on vegetables. —Beasts of the earth, wild animals, especially such as live on flesh; and creeping things, reptiles; or all the different genera of serpents, worms, and such animals as have no feet.

—1:26. Man. In Hebrew, Adam, probably so called either from the red earth of which he was formed, or from the blush or flesh tint of the ‘human countenance: the name is intended to designate the human race.

Genesis 2:2. And on the seventh day God rested, or, rather, ceased, as the Hebrew word is not opposed to weariness, but to action; as the Divine Being can neither know fatigue, nor stand in need of rest.

— 2:7. A remarkable heathen tradition evidently based on the Scriptural narrative is as follows:—The people at Takaafo, of the Tokelan group say that the first woman was made of the loose earth or dust of the ground. The first man, who had previously been a stone, thought one day that he would make a woman. He collected the light earth on the surface of the ground in the form of a human body with head, arms and legs. He then plucked out one of his left ribs, and thrust it into the breast of his earth model. Instantly the earth became alive, and up started a woman. He called her Ivi (according to English orthography it would be Eevee) which is their word for rib. How like to our Eve.

—2:10. Eden. Eden denotes pleasure or delight, but was certainly the name of a place, and was, most probably, situated in Armenia, near the sources of the great rivers Euphrates, Tigris, Phasis, and Araxes.

—2:12. Bdellium is a transparent aromatic gum. The onyx is a precious stone, so called from a Greek word signifying a man’s nail, to the color of which it nearly approaches.

—3:15. It shall bruise thy head. There are various traditions connected with the serpent among heathen nations. The Hindoos relate of their god Krishnoo, that, having a terrible encounter with a black serpent, which had a thousand heads, he tore them off one by one, and trampling on them the serpent was completely vanquished. This tradition, doubtless, had its origin with the Scriptures. Now that the words “it shall bruise thy head” comprehend nothing less than the utter destruction of the devil by Jesus, our Great Deliverer, is manifest, on referring to the customs in those countries where serpents abound; and it is well known there, if not elsewhere, that there is no certain mode of ensuring the death of these creatures but by bruising or crushing the head; one reason for this being, as is said, that the heart is situated so near the head.

Thou shalt bruise his heel. In Oriental Illustrations the Revelation J. Roberts quotes various parallel passages in the history of Jacob, Job, and David, with a view of showing that attacking or injuring a person in the “heel” included the idea of treachery, of craft and deceit. “Thus,” he says, “was the serpent to injure the seed of the woman. The heel was the part to be wounded, which conveys the idea of being followed for that purpose. A similar phraseology exists in the East at this day; for the heel is the part which is said to be wounded when a treacherous person, under the guise of friendship, has injured another. The man who has thus perfidiously conducted himself is called kuthe-kal vettukurravlu, that is, a heel-cutter, which reminds us of the Russian proverb, He fawned on me and then bit my heel.”

—3:18. Thorns and thistles. These terms are generally connected in the Scriptures, and probably often denote any kind of useless or noxious Plants that grow spontaneously, to the annoyance of the husbandman, and the great injury of his crop. The figurative use of these terms denotes desolation, (Proverbs 24:31; Isaiah 5:6; Hosea 2:6;9. 6; 10:8.) The visitations of Providence, Numbers 33:55; Judges 2:3; 2 Corinthians 12:7. Difficulties and hindrances, (Proverbs 15:19.) Troubles, (Proverbs 22:5.)

Eastern Manners and Customs: "Where the King's Spear Is, and the Cruse of Water. . ."

And now see where the king’s spear is, and the cruse of water that was at his bolster. —1 Samuel 26:16.

“I noticed at all the encampments which we passed, that the sheikh’s tent was distinguished from the rest by a tall spear stuck upright in the ground in front of it; and it is the custom, when a party is out on an excursion for robbery or for war, that when they halt to rest, the spot where the chief reclines or sleeps is thus designated. So Saul, when he lay sleeping, had his spear stuck in the ground at his bolster, and Abner and the people lay round about him. The whole of that scene is eminently Oriental and perfectly natural, even to the deep sleep into which all had fallen, so that David and Abishai could walk among them in safety. The Arabs sleep heavily, especially when fatigued. Often when traveling, my muleteers and servants have resolved to watch by turns in places thought to be dangerous, but in every instance, I soon found them fast asleep, and generally their slumbers were so profound that I could not only walk among them without their waking, but might have taken the very ‘aba (or outer garment) with which they were covered. Then the cruse of water at Saul’s head is in exact accordance with the customs of the people at this day. No one ventures to travel over these deserts without his cruse of water, and it is very common to place one at the “bolster” so that the owner can reach it during the night. The Arabs eat their dinner in the evening, and it is generally of such a nature as to create thirst; and the quantity of water which they drink is enormous. The cruse is therefore in perpetual demand. Saul and his party lay in a shady valley steeped in heavy sleep after the fatigue of a hot day. David from above marks the spot where the king slumbers, creeps cautiously down and stands over his unconscious persecutor.

Abishai asks permission to smite him once, only once, and promises not to smite a second time; but David forbade him, and taking the spear and cruse of water, ascended to the top of the hill afar off and cried aloud to Abner “Art not thou a valiant man? and who is like to thee in Israel?... As the Lord liveth, ye are worthy to die, because ye have not kept your master the Lord’s anointed. And now see where the king’s spear is, and the cruse of water that was at his bolster.” What a strange sensation must have run through the camp as David’s voice rang out these taunts from the top of the hill! But David was perfectly safe, and there are thousands of ravines where the whole scene could be enacted, every word be heard, and yet the speaker be quite beyond the reach of his enemies.

Dr. Thomson.

Eastern Manners and Customs: "A Lordly Dish"

To this day in some parts of the east, the largest dish in the house is called Sultanea, or Sultan-like, being from its size sovereign, as it were, over the smaller dishes and plates. Many old-fashioned housekeepers in our own country still preserve the set of custard glasses, one of which, of the same pattern, but much larger than the others which were ranged round it, was called the Master. Anon.

Eastern Manners and Customs: "Cities Great and Fenced Up to Heaven"

“This is a strong, but not unusual hyperbole.... At this early time, as well as now, it was customary to surround towns with very high walls. Few towns of the least consequence in Western Asia are without walls, which, whatever be their character in other respects, are sure to be lofty. As the use of artillery is still but little known, when a town has a wall too high to be easily scaled, and too thick to be easily battered down, the inhabitants look upon the place as impregnable, and fear little except the having their gates forced or betrayed, or being starved into surrender. So little indeed is the art of besieging known in the East, that we read of great Asiatic conquerors being obliged, after every effort, to give up the attempt to obtain possession of walled towns.... It is, therefore no wonder that the, at this time, unwarlike Hebrew shepherds regarded as insurmountable the obstacles which the walls of the Canaanitish cities seemed to offer. Indeed, of all classes of people, there are none in the world so unequal as the nomade dwellers in tents to overcome such an obstacle. However brave and virtuous in the field, all their energy and power seem utterly to fail there before a walled town.

The walls of towns and are generally built with large bricks, dried in the sun, though sometimes of burnt bricks, and are rarely less than thirty feet high. They are seldom strong and thick in proportion to their height, but are sometimes strengthened with round towers or buttresses, placed at equal distances from each other.”—Kitto.

The Bible Class: Blood

The prefix of the definite article to our subject is sufficient to show to every Bible student what blood is meant. “The blood” can mean none other than that of the Lord Jesus Christ, or that which is typical of His.

“Its value” none but God can fully know; “its meaning” we can understand just so far as it is unfolded in Scripture.

“The blood” runs like a scarlet thread from Genesis to Revelation. In the first place, “Unto Adam also and to his wife, did the Lord God make coats of skin, and clothed them.” This could not have been done without shedding of blood, whether in sacrifice or no, we know not. The fact remains that the result of the first blood shedding in the world’s history was the clothing of a sinner’s nakedness from the eyes of God.

In the next chapter, we find the blood of the lamb offered in sacrifice by Abel. It was through the blood of this offering that Abel was accepted, and was accounted righteous, God testifying, not of him, but of the value of his gifts. God here gives His judgment once and for all on a religion without blood, however sincere-which is not accepted by Him.

Again, the first thing Noah did on leaving the ark was to shed blood, and it was through blood that he was enabled to draw nigh and worship. Coming down the stream of time, in Abraham’s offering of the ram in place of his son, we get the truth of substitution most accurately and beautifully taught; whereas the result of the blood-shedding of the paschal lamb in Exodus 13 is shown to be that all who were sheltered by it became God’s property.

In the wilderness the whole worship of the people was based on blood-shedding. It was the sole means whereby Aaron could enter the holiest. It was used to consecrate him to God’s service, being placed on his right ear, hand and foot. In the case of the leper, it was used to cleanse. On the great day of atonement, it was the basis of relationship with God for all Israel.

Time would fail to go through the types of blood in the Old Testament, such as the scarlet line of Rahab, but what we have already said will furnish a type for each of the objects for which the blood is said to avail in the last list given on the subject.

Thus:—Purchase is illustrated by the Passover, Justification is illustrated by Abel’s sacrifice, Redemption is illustrated by the Passover, Bringing nigh is illustrated by Noah’s offering, Peace is illustrated by the great day of atonement, Purging of the conscience is illustrated by clothing Adam’s nakedness, Entrance into the holiest is illustrated by Aaron’s sprinkling before the mercy seat, Sanctification is illustrated by Aaron’s consecration, Cleansing or washing is illustrated by the leper’s cleansing.

What then is the reason that the whole word of God should give such prominence to our subject? It is two-fold: first the blood “is the life” of the man or animal, (hence when it is seen out of the body it is a proof of death); secondly, man’s life is forfeited by sin and sins. He is mortal, being descended from Adam after his fall, “As in Adam all die,” and has a sinful nature; in addition to which he has committed sins, the penalty of which is death. “The wages of sin is death.”

Now it is because of the first of these reasons that at the Lord’s supper we get the blood typified apart from and outside that which sets forth the Lord’s body. The bread would be enough to set forth Christ, but to set forth His death or Him in His death, we have the special image of the blood as poured forth in the cup. Hence the force of that verse “Without shedding of blood there is no remission.” Other types of death exist, such as the water of baptism, but blood is specifically death in its atoning aspect as placed between God and the sinner. It is the only thing that covers sin. Hence when it was sprinkled on the mercy seat, God could not only dwell with rebellious Israel, but could say through the mouth of Balaam that He had beheld no iniquity in them, although proof enough of their rebellious spirit lay within the ark in the very holiest. As to the second reason—life being forfeited to God on account of sin, no man can lay down his life as a freewill offering for another (as Moses wished to do). The reason Christ could do so was, because He was sinless in nature and practice. His life was therefore not forfeited on account of sin or sins, and He alone “had power to lay it down.” This He did in perfect love for us who had forfeited our lives. This sacrifice has two aspects, God-ward and man-ward. The atoning blood looked at from God’s standpoint propitiates Him, or in other words satisfies fully the claims of His holiness, that has been outraged and set at naught by sin for 4,000 years. An offense against an infinite God demands an infinite sacrifice. Therefore even though no sinner on earth were to trust in the blood, God’s righteousness on account of sin looked at generally would be vindicated in Christ’s death. But man-ward it has another side. God is not only now vindicated as regards His own holiness and righteousness, but He comes forth as the justifier of every sinner who believes. The blood washes away out of God’s sight the sins of all who rest on it.

Towards man then it has a saving power, of which the vilest may freely avail themselves. It therefore atones to God for sin and justifies believers from their sins.

Another point regarding the blood of Christ we must speak of before we close. It is this,—Whereas the blood of bulls and of goats required to be shed again and again every time a man sinned, the sacrifice of Christ is not only offered once for all, but forever cleanses from all sin. It not merely cleansed us when we believed, but it cleanses, or in other words, no sin can ever stand against us in God’s book, for the value of the blood of Christ for those who believe is eternal. There is a practical cleansing and a restoration of communion that take place as regards the sins of the believer, but this is by the application of the water of the word, not of the blood of Christ. This is shown in the Old Testament type of the red heifer in Numbers 19, and also by our Lord in John 13 To confound the constantly repeated cleansing of the washing of water by the word with the eternal cleansing power of the blood of Christ, shed once never to be repeated nor reapplied, is a serious mistake.

We commend an earnest study of this subject of “the blood” to all our readers, for we are convinced that sound and Scriptural views on this subject form the only basis for correct views of either Christ or Christianity.

Redemption, as Spoken of in Scripture

We believe that the result now printed may be taken as including almost every passage where the subject of redemption occurs in the Bible, not only where the word itself is found, but also other words derived from the same root.

There are however other passages which we think might suitably have been included, where the thought is presented, and indeed, in some instances these were mentioned in the papers sent in. We have however been obliged to omit them, for though the subject would by their insertion have been more extended, it would not have been so complete.

Under the words “deliver,” “purchase,” “buy”, we think a good deal will be found within the scope of our subject.

Redemption In The Old Testament.

Those Whom God Redeemed, What He Redeemed Them From, And The Manner Of The Redemption.

Abraham, Isaiah 29:22.

Jacob, from all evil, Genesis 48:16.

Israel, from Egypt with an outstretched arm and with great judgments, Exodus 6:6;15:13; Psalms 77:15.

from the house of bondmen, from the hand of Pharaoh king of Egypt, Deuteronomy 7:8;15:15; 8:5; 24:18; out of the house of servants, Micah 6:4.

“through thy greatness,” Deuteronomy 9:26; Nehemiah 1:10.

from Egypt, from the nations and their gods, for a people to Himself, 2 Samuel 7:23; (no other people did He thus redeem) 1 Chronicles 17:21; Isaiah 43:1.

from the hand of the enemy, Psalms 106:10; 107:2; 136:24.

David’s soul out of all adversity, 2 Samuel 4:9; out of all distress, Kings 1:29; Psalms 31:5; 71:23.

The rod of his inheritance, Psalms 74:2.

Israel, Isaiah 44:22,23; 48:20; Jeremiah 31:11, (spoken of as redeemed, though still in dispersion, Zechariah 10:8).

Those Whom, Or That Which It Is Said God Redeems Or Will Redeem.

In famine from death, Job 5:20.

The man who owns his guilt, Job 33:28, (deliver, lit. redeem).

The soul of His servants, Psalms 34:22.

The soul of the needy from deceit and violence, Psalms 72:14.

The life of His people from destruction, Psalms 103:4.

Israel from all their iniquities, Psalms 130:8.

Zion with judgment, Isaiah 1:27; without money, Isaiah 52:3, 9; from Babylon, Micah 4:10.

Israel from death, Hosea 13:14.

Appeals to God for redemption.

David for Israel from all their troubles, Psalms 25:22 for redemption and that God would be merciful to him, Psalms 26:11, see also Psalms 44:26;69. 18.

Redemption is of God, of Him only, Psalms 49:7, 8;111:9; 130:7 Isaiah 1:2.

God’s people are called the redeemed, Isaiah 51:11; 62:12; 63:4.

The Lord is spoken of as the Redeemer by Job, Chapter 19:25; David, Psalms 19:14;78:35; Solomon, Proverbs 23:11, (as regards the land of the fatherless), and in many passages in the book of Isaiah, also in Jeremiah 1:34.

What The Israelite Was To Redeem And The Manner Of The Redemption.

He was to redeem Every firstling of an ass, and if he did not redeem it, he was to break its neck, Exodus 13:13;34:20.

The firstborn of his male children, Exodus 13:14, 55; 34:20; Numbers 18:15.

His daughter if he sold her to be a maidservant, when she did not please her masters, Exodus 21:8.

He might redeem his land, counting the years of the sale, and restoring the over-plus to the man to whom he sold it, Leviticus 25:25-27; in any case it returned to him in the year of Jubilee, verse 28.

He might redeem a dwelling house that was in a walled city within a year after having sold it; after that, it became the absolute possession of the purchaser, not going out in the Jubilee, Leviticus 25:29,30; but if the house belonged to a Levite it might be redeemed at any time, verse 32.

He might redeem at any time a dwelling house in a village, but in any case it returned unto his possession in the year of Jubilee, Leviticus 25:31. If he sold himself as servant to a stranger, he might at any time be redeemed by any of his kinsmen, in any case becoming free in the year of Jubilee, Leviticus 25:47,55.

He might redeem under certain conditions that which he had made the subject of a singular vow, Leviticus 27:2-13.

Also he might redeem his house or land which he had sanctified to be holy unto the Lord, but if he did not redeem it, then instead of returning to him in the year of Jubilee, it remained “holy unto the Lord,” Leviticus 27:14-25.

He might redeem the firstling of any unclean beast, otherwise it might be sold: but the firstling of beasts which were suitable for sacrifice could not be redeemed, being the Lord’s, Leviticus 27:26,27, Numbers 18:15-17.

Nothing that was devoted to the Lord could be redeemed, Leviticus 27:28, 29.

The tithes of the land and its produce could be redeemed, Leviticus 27:30, 35.

Illustrations Of The Above Injunctions.

Numbers 3:44-51. In the numbering of the people, the second year after they left the land of Egypt, all the first-born were redeemed by the setting apart to the Lord of an equal number of Levites; the first-born that remained in excess of the number of Levites were redeemed for 5 shekels each, and the redemption money was given to Aaron and his sons, Exodus 13:14,15.

Ruth 2, 3, 4. Boaz as the near kinsman of Naomi redeemed the possession of Elimelech, fulfilling also the injunction of Deuteronomy 25:5: in like manner Jeremiah (Chapter 32:6-15) redeemed the inheritance of Hanameel his uncle’s son.

Nehemiah 5:5. In Nehemiah’s day the people were so poor that they were unable to redeem their daughters whom they had made servants, Exodus 21:8.

Nehemiah 5:8. Yet Nehemiah himself had redeemed his brethren, Leviticus 25:47,48.

Sam. 14:24-45. Saul had placed under a curse any who should eat food until the evening; Jonathan had eaten honey and Saul declared that he must die, but the people rescued (lit. redeemed) him, Leviticus 27:2-13.

Redemption In The New Testament.

The Redemption Of Israel

Looked for by many at Jerusalem, Luke 2:38, and by the disciples, Chapter 24:21.

Spoken of by Zacharias (in anticipation) as accomplished, Luke 1:68.

The signs that precede it indicated by our Lord, Luke 21:28.

Christ

Came to give His life a ransom (same word) for many, Matthew 20:28; Mark 10:45.

Gave Himself a ransom for all, 1 Timothy 2:6.

Is made unto us... redemption, 1 Corinthians 1:30.

Hath redeemed us from the curse of the law, Galatians 3:13.

Came to redeem them that were under the law, Galatians 4:5.

Gave Himself for us that He might redeem us from all iniquity, Titus 2:14.

Has obtained eternal redemption for us, Hebrews 9:12.

Has an inheritance which He will redeem, Ephesians 1:14.

Believers

Are justified freely... through the redemption that is in Christ Jesus, Romans 3:24.

Wait for the redemption of the body, Romans 8:23, see also Ephesians

Are bought with a price, 1 Corinthians 6:20; 7:23. Have in Christ redemption through His blood, Ephesians 1:7; Colossians 1:14.

Are not redeemed with corruptible things... but with the precious blood of Christ, 1 Peter 1:18,19.

The hundred and forty-four thousand, who stand with the Lamb on Mount Zion, are spoken of as redeemed from the earth, and from among men, Revelation 14:3.

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 Matthew 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 Hebrews 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 Revelation 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 (Zechariah 14:4).

Q. 24. Does Matthew 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 Timothy 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 (Deuteronomy 14:29; 26:12); widows generally were commended to the care of the community (Exodus 22:22; Deuteronomy 27:19; Isaiah 1:17; Jeremiah 7:6;22:3; Zechariah 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 Zechariah 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 Isaiah 61:1. It is addressed doubtless to the “daughter of Zion “ whose covenant is by blood, Exodus 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 Thessalonians 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 Hebrews 12:17. (2) What do we learn from Revelation 2:10?

A. What Esau sought earnestly with tears was not a place of repentance but the blessing. See Genesis 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 Jeremiah 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” (Isaiah 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 Romans 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 Romans 14:11 and Philippians 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 Corinthians 1:23, 24, compare with 2 Corinthians 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 (Romans 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, Psalms 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, Revelation 21:16, and the word ὑψηλος (high) refers to literal height in at least six of the eleven places where it occurs (Matthew 4:8; 17:1; Mark 9:2; Luke 4:5; Revelation 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 (Isaiah 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 Philippians 2:10,11; Revelation 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 Timothy 2:12, that a woman should speak at a Bible reading, when there are only a few present? (2) Does 1 Corinthians 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 Corinthians 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” Hosea 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 (Hebrews 3) The people are here connected with Satan just in as much as they were his tools. (2) We think Hebrews 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 chews 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 Romans 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 Matthew 11:2, 3, where he appears to stand in doubt of Him.

A. Does it not appear that in Matthew 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 (Matthew 11:7-12) in His own blessed manner.

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 Timothy 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 Thessalonians 1, 2, etc.)

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

A. Does not 1 Corinthians 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 (Deuteronomy 16:2), as a lamb only is mentioned Exodus 12? (2) Explain Deuteronomy 18:6-8, especially the last clause of verses 6. and 8.

A. Evidently the sacrifices of the passover week are meant (Numbers 28:17-24. and 2 Chronicles 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; Jeremiah 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) Matthew 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 Chronicles 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 Notes

“HIS OWN.”

His own self in death. —1 Peter 2:24.

His own body given —1 Peter 2:24.

His own blood shed. —Revelation 1:5.

That we might be

His own sheep. —John 10

His own loved ones. —John 13

And share

The Father’s own love. —Romans 5:8.

Manifested in the gift of

His own Son. —Romans 8:32.

THE HEART in Psalms 119

Blessed are they-that seek Him with the whole heart. ver 2.

I will praise Thee with uprightness of heart. —ver. 7.

Thy word have I hid in mine heart. —ver. 10: 1.

I will run in the way of Thy commandments when Thou shall enlarge my heart. —ver. 32.

Let my heart be sound in Thy statutes. —ver. 60.

I have inclined mine heart to perform thy statutes always —ver. 112.

My heart standeth in awe of Thy word. —ver. 161.

WHAT CHRIST WAS MADE FOR US.

The word was made flesh and dwelt among us. —John 1:14.

Made of a woman, made under the law. —Galatians

Made sin for us. —2 Corinthians 5:21.

Made a curse for us. —Galatians 3:13.

Made in the likeness of men. —Philippians 2:7.

Made a surety. —Hebrews 7:22.

Made like his brethren. —Hebrews 2:17.

Made perfect. —Hebrews 5:9.

Made unto us wisdom. —1 Corinthians 1:30.

Made unto us sanctification.

Made unto us righteousness

Made unto us redemption

Made a High Priest forever. —Hebrews 6:20.

Made higher than the heaven. —Hebrews 7:26.

Made a quickening spirit. —1 Corinthians 15:45.

Made head of the corner. —1 Peter 2:7.

Made Lord and Christ. —Acts 2:36.

WHAT THE BELIEVER IS MADE IN CHRIST.

Made the righteousness of God. —2 Corinthians 5:21.

Made nigh by the blood. —Ephesians 2:13.

Made to sit together in heavenlies. —Ephesians 2:6.

Made accepted. —Ephesians 1:6.

Made heirs. —Titus 3:7.

Made meet to be partakers of the inheritance. —Colossians 1:12.

Made to drink into one Spirit. —1 Corinthians 12. 13.

Made partakers of Christ —Hebrews 3:14.

Made us kings and priests. —Revelation 1:6.

Made us free from bondage. —Galatians 5:1.

Made free from sin. —Romans 6:18, 22.

Strength made perfect in weakness. —2 Corinthians 12:9.

Made us able ministers—2 Corinthians 3:6.

Made an hedge about him. —Job 1:10

Simple made wise. —Proverbs 21:11.

Made wiser than my enemies through God’s word. —Psalms 119:98.

Made you go upright. —Leviticus 26:13.

Way of righteous made plain. —Proverbs 15:19.

Bible Outlines: Genesis 2

In this chapter we have first of all the rest of God.

The work of creation was finished. Compare also in this connection the word “finished” in Exodus 40 with regard to the tabernacle, in 2 Chronicles 7:2 as to the temple; also John 17, and our Lord’s last words John 19 Also at the end of all, Revelation 21

We do not get simply God and His creatures as in Chapter 1 but Jehovah God, that is, God in especial relationship with man.

Compare in the new creation John 20:22 with verse 7, and contrast Luke 23:43 with verse 8.

Ver. 9. Here we have the purpose for which trees and flowers were formed, a purpose told us before the entrance of sin. Compare this with Chapter 3:6, where we find Satan’s addition to “pleasant to the sight” and “good for food” is “a tree to be desired to make one wise,” which suggests a something which God had withheld; namely, wisdom.

Eve, not content with innocently enjoying what God gave, seeks to use these things, harmless in themselves, for the gratification of human pride, and for the denial of God’s love. Ponder carefully these two verses in this connection.

Ver. 10. Christ is the giver of life, seen as one and undivided in the paradise of God (Revelation 22) but here as flowing out to the earth for the benefit of man, parted into four heads, just as Christ is presented in Matthew, Mark, Luke, and John in four distinct aspects.

Ver. 11-14. The three rivers that are not now generally known, and whose course had probably been changed when Moses wrote, after the Deluge, are here specially described for their identification. The fourth does not need a detailed description.

Ver. 17. We have in this chapter the two great principles from which everything flows as to man-man’s responsibility, fulfilled by obedience, and God’s sovereignty, in giving and preserving life. The first man failed as to the first and hence forfeited the second; the Second man perfectly glorified God as to the first and therefore in Him we get the second. Hence in Revelation, (the tree of responsibility having been fully met by Christ), we only have the tree of life.

In the garden the knowledge of good and evil did not yet exist, obedience in refraining from an act, which was no sin had it not been forbidden, constituted the test. Man was in direct relationship with God, inasmuch as he became a living being through God Himself breathing into his nostrils the breath of life. All animals are called living souls, and are said to have the -breath of life, but God did not breathe into any in order that they might become living souls. Upon Adam therefore rested the duty of obedience. His blessing consisted in dependence on and intercourse with God: this he forfeited, and became the craving center of his own wishes and ambition, which he could never satisfy.

That he might not be alone here, but have a companion, fellowship, and the enjoyment of affection, God formed, not another man—for then the one would not be a center—but out of the one man himself, his wife, that the union might be most absolute and intimate, and Adam head and center of all.

Such is the beautiful picture of Christ and the church. Adam slept and awoke to receive his bride. Compare John 12:24. This answers to Christ’s two comings; first by His sleep of death, when out of His side flowed the blood and water by which the church, His bride, is redeemed and cleansed; secondly-, when He comes in the morning at the close of the long night through which she is being built up and completed, to receive her unto Himself. Observe that this relationship of the woman and the man was constituted by God before sin came in, and is in no way the result of the fall.

Ver. 23. Man-woman, lit: ish,—isha: so now, Christ—Christian “Bone of my bone,” compare Ephesians 5:30.

Such then was Adam in innocence,—blessed with a perfect nature, in relationship with God by creation, enjoying divine intercourse, the head of all earthly things, with a companion suited to him, a source of eternal existence and (all being dependent on his obedience) a means of putting him to the test. In this latter he failed and lost all, as we may see in the next chapter.

Bible Outlines: Genesis 3

Ver. 1. “ Subtle” may mean familiar. “Yea hath” is as the continuation of some conversation. This friendship is put an end to in ver. 15.

Ver. 3. Eve here added to God’s words. See Proverbs 30:6.

Ver. 4. In ver. 1 Satan had cast an imputation on God’s goodness, and Eve ought immediately to have left him. Here he gives God the lie, and attributes the same motives (envy) that moved him (Satan) to blight the happiness of the human race.

Ver. 5. “As gods”—lit. as one of us, i.e. the angels of God..

Ver. 6. Here we get what has always happened, disobedience and failure wherever God has set anything up in the hands of responsible man. The results, dishonor to God,, both as regards truth or love which are alike impugned, terror of God, self-justification, seeking to cast on another and even on God (“whom thou gavest to be with me,”) that of which we have been guilty. After this, we get, not the restoration of fallen., man, or any promises made to him, but judgment on the tempter coupled with promises to the second Man. Observe how complete the fall was. Man is composed of body, soul, and spirit. These three successively yielded to Satan’s artifice. The body-” good for food; “ the soul, or emotions”— pleasant to the eyes; “the spirit or intellect”— desired to make one wise.” In short the lust of the flesh, the lust of the eyes, and the pride of life. (1 John 2 is.)

“Saw,” the eyes; “ desired,” the heart; “ took,” the hands. This is the order for good or for evil. The object enters by the eyes or ears, it affects the heart, and this moves the hands or feet for its attainment, thus:—Lot beheld, chose, pitched, (Genesis 13:10-12); Job, mine eyes, my heart, my step (Job 31:7); Bartimaeus saw, glorified, loved, and followed (Luke 18); the prodigal son, “give me the portion,” his heart gone; “not many days after” his feet follow. The temptation of our Lord was of this three-fold character: the stones made into bread, the lust of the flesh; the sight of the world, the lust of the eyes; and the casting down from the temple, the pride of life.

Man here believed Satan rather than God, and cast off God who had blessed him, to gratify his own desires, using, as men do now, his own will to seek happiness by, instead of trusting God. In Philippians 2, the Lord Jesus glorified God in the very points where Adam failed. Adam sought to exalt himself, to be as God, while Christ emptied Himself to become as man. Adam was disobedient, Christ was obedient unto death. Observe Adam was not deceived, but ate out of love to Eve (1 Timothy 2). Man here got by the fall the evil heart, the flesh or carnal mind which is enmity against God, and which he has had ever since.

Ver. 8. “Hid themselves among the trees” an example of right things turned to a wrong use; trees were not made for hiding places from God. So now even religion itself may be turned into a hiding place. Observe man ran away from God before he was driven out of His presence.

Ver. 9. The first words uttered by man to God are still those of all unbelievers. “I heard thy voice in the garden, and I was afraid,” while the last words uttered are the language of every true believer, “Even so, come Lord Jesus.” The cross of Christ, which stands between, has made all the difference.

Ver. 10. All hiding of sin from self is gone when God comes in. Adam, who had covered his nakedness, speaks of it to God, as if he had done nothing to cover it. So it is with all our efforts to hide our sins by our own righteousness.

Ver. 21. After the sentence of the justice of God, we get His mercies to fallen man. God clothes Adam and Eve with garments which cover their nakedness, garments which though they had their origin in death, which had come in, hid the effects of the sin which had introduced it. Man was no longer naked. God Himself had clothed him. In ver. 20 we get a true though obscure glimpse of Adam’s faith in God in changing his wife’s name to Eve, the mother of all living.

Expository and Practical

It is the knowledge and communion I have with Christ before the act of eating the Lord’s Supper, which will give me a condition of soul for my remembrance of Him. Instead of remembering Him generating a condition, my remembrance of Him will be in accordance with my condition of soul.

Thus, a babe in Christ will only remember Him as far as a babe’s knowledge has reached—a young man’s and a father’s remembrance will be according to their knowledge of the person they are remembering. I must know a person in order to remember him. I could not be called upon to remember a person with whom I am unacquainted. We know a living Christ, and we remember Him at the moment of His betrayal and death.

The offerings-burnt offering, meat offering, peace offering, sin offering, and trespass offering-give us the varied apprehension of each person who eats; each has his own note of praise when the heart is awakened: and, like a chord of music, all is in perfect harmony and unison. Hence the individual state of each is the preparation to the united condition of the assembly.

Romans 6:22: If we live unto God, there will be a knowledge of what good and evil is in the eye of God. Not simply that you live to Christ as to outward devotedness, but you will get your heart withdrawn from the influence of the things which drew it formerly away from Him. Therefore, in plain, common life,. O let God be everything! Be not like one slipping and getting on, and slipping and getting on-as Christians often are-but be advancing quietly and steadily; increasing in separation to God: then you will have “fruit unto holiness,” yourselves being servants to God.

Bible Conversations: Note From the Editor

Queries, expositions, comments original or selected, references of all sorts, parallel passages and other notes on Romans 5 can be sent by any subscriber, addressed “B. C.” Editor of B. S., 27 Paternoster Square, E. C., on or before the 25th instant.

All communications must be brief and pointed, diffuse commentaries on the whole Scripture being avoided. The papers sent may be shortened or omitted wholly or in part, at the discretion of the Editor. No communications can be returned, but each will be acknowledged at the head of the Conversation.

Communications have been received from C. H. P. —G. F. —B.E.A. —E. W.j. — M. M. —H. S. —Is—G. K. B. —A. S.-F.

Bible Conversations

Ed. —The subject of our present Conversation forms part of a long parenthesis running from 1: 20, and is introduced to show the state of the heathen, the philosophers, and the Jews at the moment when God saw the full time had come to reveal His righteousness. (1:17). The first half of chapter 2 (1-16) is occupied with “the case of the heathen moralists, and the latter part (17-29) with the Jew.

C. H. P. —What is the meaning of “thou that judgest doest the same thing” connected with “whosoever thou art” which goes before? For are there not many unconverted men who are much better than others as to outward conduct; for instance the Gentiles in verse 14?

Ed. —This is true. But the verse only speaks of those who do practice these things. Of such it affirms that however high their position, in assuming to judge others, they are really only pronouncing a righteous sentence against themselves. The next verse is very beautiful, and is indeed a sheet anchor of the christian faith. When in our ignorance we cannot pronounce how such and such an one will be judged by God, it is a great relief and stay to the soul to know this, “We are sure that the judgment of God is according to truth.”

A. E. W. —In verses 3 and 4 the judgment of God is presented for two reasons, viz.:—first for sins committed, and secondly for despising God’s goodness and suffering.

Ed. —And thus in verse 3 is shown how man’s heart naturally loves sin, and in verse 4 how he slights and despises God’s grace; two points which really sum up man’s sin in the present day. Those who have heard the gospel will be judged for these two things-their sins, and their neglect of the great salvation that would have put them all away.

C. H. P. —In what way can the goodness of God be said to “lead men to repentance” if they refuse to be led?

Ed. —It is its character. Wrath gives no place for repentance, but goodness does, and will lead to it all who will be led. Man has however, as this passage shows, the fatal power of refusal.

J. M. M. —What a beautiful illustration of this passage is found in the address of Paul and Barnabas to the people of Lystra — “We preach unto you, that you should turn from these vanities unto the living God, which made heaven and earth and the sea and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness in that he did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.” It also illustrates Romans 1:19. “That which may be known of God is manifest to them, for God path showed it unto them.” Psalms 104 also tells us of these “riches of His goodness.”

C. H. P. — How often the word “riches” is used in connection with God.

1. The riches of His goodness. and forbearance and longsuffering. Romans 2:4.

2. The riches of His glory, Romans 9:23; Ephesians 3:16.

3. The depth of the riches of His wisdom and knowledge, Romans 11:33.

4. The riches of His grace, Ephesians 1:7; 2:7.

5. The unsearchable riches of Christ, Ephesians 3:8.

6. His riches in glory by Christ Jesus, Philippians 4:19.

7. The riches of the glory of this mystery, Colossians 1:27.

8. The reproach of Christ is greater riches, etc., Hebrews 11:26.

What a contrast all these riches are to those of Babylon, Revelation 18:17. “For in one hour so great riches is come to naught!”

Ed. —In the following verses we get briefly but clearly the broad principles of Divine justice and judgment laid down. Men, as such, will be dealt with according to the advantages enjoyed. None who do evil will escape God’s judgment. The real difference between right and wrong will be maintained by judgment. God will have reality, and a Gentile who fulfills the law is better than a Jew who breaks it. Verse 6 may be compared with Proverbs 24:12.

C. H. P. —How would you answer people if they took up these verses to defend salvation by works?

Ed. —By asking them to read on through at least chapter 4, by which time they will clearly see that whatever else may be doubtful as to the meaning of these verses, it is at least apparent that the apostle does not mean to teach a salvation by works. As is pointed out in John 6:28, 29, the only way to work the works of God, and which He can accept as good is to begin by accepting a salvation without works, by believing on Jesus Christ whom He bath sent. To those who have heard the gospel this verse presents no difficulty, for none can, now that a Savior has been proclaimed by God, turn their backs on Him and tell God they are seeking for “glory and honor and immortality” and are working “good.” Respecting the heathen it is plain that they cannot be judged either by the law or the gospel, neither of which have they ever heard, but they will be judged by their conscience. How many it will acquit we must leave with God.

H. S. —But you do not get the thought here that by well-doing you get eternal life, do you? Is it not rather that by well-doing I am to seek for glory, honor and immortality in the eternal state?

Ed. —We do not think the construction of the passage will bear your explanation. What God renders impartially to those who lead godly lives is eternal life, while on the other hand those who live far from Him receive wrath and indignation, etc. It is the laying down of a principle which we also find in Galatians 6:18.

H. S. —Is verse 10 fulfilled in this world?

Ed. —In a general sense no doubt in the government of God we may sometimes find it. But there is no reference to this in the verse which speaks of what God “will render” at the day of judgment. Coming down to verse 14, let us notice the difference between “the law” and “a law,” the former of course referring to the ten commandments.

A. K. B. —Why does Paul call it “my gospel” in ver. 16? Ed. —It was the gospel that had been specially committed to Paul to preach to the Gentiles, 1 Corinthians 9:16-18.

C. H. P. —Are the Gentiles in verse 14 lost?

Ed. —We cannot say. All that we can say is that no man will be condemned who walks up to all the light God has given him. Whether such a man has ever lived, we cannot say.

C. H. P. —What a contrast (ver. 17) between resting in the law and resting in Christ.

Ed. Yes. Paul found that out and tells us the result in Philippians 3

C. H. P. —What is the meaning of “Dost thou rob temples?” ver. 22 Revised Version.

Ed. —This might be done in many ways. Malachi 3:8, also Malachi 1 and ii., show some ways in which the Jews did this.

C. H. P. —Do not we christians (as well as mere professors) often cause our God’s name to be blasphemed among the unconverted through our inconsistency? Is not “Give none occasion to the adversary to speak reproachfully,” a parallel passage to this?

Ed. —Yes. And it is well to try and find ourselves rebuked in such a passage, instead of merely sitting together in condemnation upon others.

C. H. P. —What does ver. 25 mean? Was law-keeping of any use after the death of Christ?

Ed. —Not for salvation. But the apostle is not speaking of this at all. He merely says that the advantage and profit of circumcision was in having the oracles of God. But this was valueless if they broke them.

E. —How verses 28, 29 (and especially the last line of verse 29), when applied in principle to our hearts, cut right at them.

Ed. —Indeed they do. In ways in which many of us little think, we may be regarding the praise of man rather than that of God. A single eye is a great blessing.

G. K. B. —What a privilege Israel had in being the depository of God’s written word!

Ed. —And this only increased their responsibility.

G. F. —I think ver. 3 reads better in the Revised Version “For what if some were without faith? shall their want of faith make of no effect the faithfulness of God?”

G. K. B. —How indignantly in verse 4 the apostle repudiates the slightest failure on God’s part. The Jew also (ver. 6) was willing enough to allow the justice of God in dealing with the world at large (Genesis 18:25.) “Shall not the judge of all the earth do right?”

Ed. — “And not rather” in verse 8 obscures the sense which is clearly given in the Revised Version “And why not” let us do evil, etc., following on to verse 7.

G. K. B.-Every part of man is corrupt. Throat, tongue, lips, mouth, feet, eyes, and not man merely, but the proud Jew, as the revealed sentence of the law proves. The apostle quotes from the Psalms and the Prophets. The Psalm (53) terminates with an earnest wish that the turning-point for Israel were come out of Zion and their captivity given place to deliverance. The prophecy (Isaiah 59) terminates with the declaration that the Redeemer shall come out of Zion. Then both passages in their original connection close their sad account of Israel’s sin with the yearning after and the distinct prediction of the future blessing and glory, and the kingdom being restored to Israel. But here these Scriptures are followed by the grace of God to every sinner that believes in Christ.

C. F.-Verse 9 is I think better rendered in the Revised Version, “For we before laid to the charge” etc., this he had done in 1:28, etc.

Ed. —Yes, it is much clearer. Before we close let us notice the force of “every” in verse 19. The great difficulty was to stop the Jew’s mouth. It was certain that if they could be silenced, every mouth would be stopped, and having thus brought their own Scriptures to bear upon themselves, all are morally silenced, and the whole world has become subject to the judgment of God.

F.-Do you not think that from verse 10 to the first half of verse 19 may be a parenthesis, and that the reason why every mouth is stopped (v. 19) is because the apostle has already (v 9 being a summary) proved both Jews and Gentiles to be all under sin?

Ed. —The passage would then read thus: “We have before proved both Jews and Gentiles, that they are all under sin;.... that every mouth may be stopped and all the world become guilty before God,” and this certainly seems to give greater clearness to the passage. All that we have now therefore to expect is to hear the sentence pronounced, and, were it not that God is love as well as light, that is what would follow. But as it is, what we hope to hear in our next conversation are the wonderful words of love that God has to say to condemned sinners when once their mouths are fairly stopped. When a sinner’s mouth is really stopped half the battle is over. The reason so, many are not saved, is because they will keep talking instead of listening to what God has got to say.

Historical and Illustrative: The Epistles - Colossians, Part 2

1. THE COLOSSIANS —continued.

It was the frequent practice of the apostle in his epistles to commence by such a development of divine truth as should in itself be the rebuke, or the warning which he knew to be the especial need of those to whom he addressed himself, the application of the truth in its practical bearing being given subsequently.

Bearing this in mind, we shall readily see that, apart from the direct warnings which may be recorded, a consideration of the truth brought out at first will throw much light on the condition of the assembly addressed, and this is perhaps in no case more apparent than in the Epistle to the Colossians.

Before proceeding therefore to the latter part of the second chapter, which will more directly occupy us, we may call attention to a few points in the previous portion of the Epistle.

In the first chapter, after expressing his thankfulness for their faith and love, and his continuous prayer for their spiritual welfare, and giving in a few words a summary of the blessings they had received, the apostle proceeds to dwell upon the glories of the person and work of the Lord: from this we may judge that the false doctrines which were being introduced at Colossi were having the effect of robbing the saints of their affection for their Savior, and of their appreciation of the value of His work.

In all ages the heart of man has experienced the need, however vaguely it may have been expressed, of being brought to the knowledge of God. The inquiry contained in the question asked by Job’s friend “Canst thou by searching find out God?” which has exercised the minds of the wisest men, finds its only answer in christianity, where we learn that though no man has seen God at any time, “the only begotten Son which is in the bosom of the Father, he hath declared him.”

The works of creation testify the power of God of, and neglect of their witness leaves man without excuse (Romans 1:19,20); the perfect manner in which every created thing from the lowest to the most highly developed organism performs its allotted functions may cause us to wonder at His wisdom; but all this tells us nothing of His heart, and it needed the gift of His Son that we might learn how much He has loved us. How needful then that our thoughts of the Revealer of the Father, of the Word of God, should be divinely directed!

In the first place then, Christ is the image of the invisible God—He is the representative and manifested. Of the first man (Adam), we read that he was created in the “image” of God: in a deeper and fuller sense is this expression used of the second Man, for He is not only, as Adam, the representative of God, but in Him dwells all the fullness of the Godhead. The first man was innocent; of those who are in the new creation, of which the second Man is the beginning we read “created in righteousness and true holiness,” and “renewed in knowledge after the image of Him that created Him.”

We then find an unfolding of the dignity of the person of Christ in a double aspect-in connection with all things (whether in heaven or on earth), as their creator and upholder, and with the church as its head: and in both respects He is shown to have the first place, the pre-eminence, not only as regards the material creation, but also as to the new order of things brought in by redemption.

In the second place the glory of His work is unfolded, again, in a double aspect—in connection with the world as the Reconciler of all things (a work the basis of which was laid in the: cross, though the full results are not yet manifest), and also as the present Reconciler of those who are the objects of divine grace.

Between these two thoughts, and linking them together, is the emphatic assertion of the divinity of Christ, repeated again in the second chapter, that in Him dwells all the fullness of the Godhead.

Having thus set forth the glories of the person and work of Christ in such a manner as should call forth the adoration and affection of the Colossians, the apostle proceeds to add a few words of warning and enters a little into detail as to the character of his own ministry (which we see has a double sphere—the church and the world), and his desire for their welfare.

Let us now consider what light these passages throw upon the condition of the Colossians, and what inferences we may fairly draw as to the errors into which they were in danger of falling. We should thus judge1St. That their faith in the divinity of Christ was being undermined, and that they were attributing to Him an inferior place as to His person.

2nd. That the question of the creation of the world was exercising their minds, and that they were losing sight of the only key to the many problems it presents to the human mind.

3rd. That their worship was not addressed to God alone, but that inferior beings, “thrones, dominions, principalities, powers,” were occupying their attention.

4th. That their sense of their union with Christ was being lost.

5th. That they were forgetting what they had been taught as to the value and effects of the work of Christ, and were seeking to supplement the reconciliation wrought out by Him.

In our following papers we may consider from the warnings given by the apostle if these conclusions are just.

Marginal Notes: Genesis 4-8

Genesis 4:8. The present reading of the text is very unsatisfactory. The Hebrew word which our translators have rendered “talked,” will not bear this meaning, but not finding anything that was spoken on the occasion, they have ventured to intimate that there was a conversation indefinitely. In the most correct edition of the Hebrew Bible there is a hiatus, a deficiency marked, which is supplied in the ancient versions, and in the Samaritan text. According to these, the text is clear and consistent, thus: “And Cain said unto Abel his brother, Let us go out into the fields. And it came to pass, when they were in the field, that Cain rose up,” etc.

5:3. The chronology differs in the Hebrew Text, the Samaritan, the Septuagint, and Josephus. The Septuagint adds 100 years to each of the patriarchs, Adam, Seth, Enos, Cainan, Mahalaleel, and Enoch, before the birth of their sons, while it takes 20 from the age of Methuselah, and adds 6 to that of Lamech. This the space from the creation to the deluge is made 2242 years according to the Vatican copy, but 2262 by the Alexandrine; and the sum total by Josephus is 2265, by the Samaritan, 1307, and the Hebrew Text, 1056. The sum total from the deluge to the 70th year of Terah, according to these authorities, is, Hebrew 292, Samaritan 942, Septuagint Vatican 1172, Alexandrine 1072, and Josephus 1002.

6:5. Every imagination, or the whole imagination. The Hebrew word signifies not only the imagination, but also the purposes and desires.

6:19. The cubit being nearly 22 inches, and the ark being 300 cubits in length, 50 in breadth, and 30 in height (ver. 15), its size was equal to 547 feet long, 91 feet broad, and 54 feet high; and it is computed to have been 81062 tons burthen. These dimensions were sufficient to contain all the persons and animals in it, and food for more than a year. It was 150 feet shorter, but 10 feet broader than the “Great Eastern” steamship.

8:4. After much controversy, it is now generally admitted that Ararat was situated in the North-Eastern part of Armenia. The mountain is now known to the Armenians by the name of Massis, to the Turks by the name of Agri-Dah, or steep mountain, to the Persians by the name of Kuh-i Num, or Noah’s Mountain. It rises as a rocky island out of a tea of plain to a height of from 6,000 to 7,000 feet above the level of the sea, presenting a surface of extensive plains, whence, as from a fresh base, spring important and lofty mountain ranges, having a generally parallel direction from the East to the West, and connected with each other by transverse ridges of moderate height.

Its geographical position. The Armenian plateau stands equidistant from the Euxine and the Caspian Seas on the North, and between the Persian Gulf and the Mediterranean on the South. The climate is severe; winter lasts from October to May, and is succeeded by a brief spring, and a summer of intense heat. The contrast between the plateau and the adjacent countries is striking; in April when the Mesopotamian plains are scorched with heat, and on the Euxine shore the azalea and rhododendron are in bloom, the Armenian plains are still covered with snow, and in the early part of September it freezes keenly at night. The vegetation is more varied and productive than the climate would lead us to expect. Trees are not found on the plateau itself, but grass grows luxuriantly, and furnishes abundant pasture during the summer months to the flocks of the nomad Kurds. Wheat and barley ripen at far higher altitudes than on the Alps and the Pyrenees, the volcanic nature of the soil, the abundance of water, and the extreme heat of the short summer, bringing the harvest to maturity with wonderful speed. At Erzrum, more than 6,000 feet above the sea, the crops appear above the ground in the middle of June, and are ready for the sickle before the end of August. The vine ripens at about 5,000 feet, while in Europe its limit, even south of the Alps, is about 2,500 feet. The general result of the observations, as bearing upon the Biblical narrative, would be to show that, while the elevation of the Armenian plateau constituted it a natural resting place of the ark after the deluge, its geographical position, and its physical character secured an impartial distribution of the families of mankind to the various quarters of the world. The climate furnished a powerful inducement to seek the more tempting regions on all sides of it. At the same time, the character of the vegetation was remarkably adapted to the nomad state in which the early generations of Noah’s descendants lived.

Eastern Manners and Customs: "Like Apples of Gold in Pictures of Silver"

“A word fitly spoken is like apples of gold in pictures of silver.”-Proverbs 25

A word “spoken fitly” or as in the margin “on its wheels”—not flung in nor pushed in, but glided in at the fitting opportunity and suited to him to whom it is addressed—is both beautiful and precious, like golden fruit seen, through the pure frosted network of a silver basket. Such a word was once spoken to the great emperor Theodosius, who at one time was disposed to waver in his belief in the divinity of our Lord. On day he was seated on his imperial throne in the great hall of his palace at Constantinople, and by his side sharing his throne and splendor was his little son Arcadius, on whom he had just bestowed the title and honors of Augustine. An aged bishop approached to salute his sovereign. He bowed with all reverence to Theodosius, but turned away without seeming to notice Arcadius. The Emperor, thinking it an oversight, called him back, and in a friendly manner pointed to the prince, upon which the bishop coolly went up to the child, stroked him on the head, and said with the familiar air he might have used to a peasant “God save thee, my son.” The Emperor’s indignation rose in a moment. Raising his voice, he angrily commanded his guards to drive the insolent old man from his presence. But as he was being led to the door the bishop found time to “Thus, O Emperor, will the Lord of heaven do to those who fail to obey His commands, and to honor the Son even as they honor the Father.” The lesson was rude and simple, but it was striking and well-fitted to impress the mind of him to whom it was addressed. Theodosius never forgot it. —Anon.

Notes on Last Month's Subject: Redemption

The full collection of passages, bearing on this subject in every possible way, given us last month by the class, affords material for fully arriving at the meaning and different uses of the word “redemption” in Scripture.

As we have so often had to say before, we can but touch the surface the few remarks we may make, and we trust that our readers will make further researches for themselves.

Whenever a subject of interest is worked out, we should feel greatly obliged to any of our correspondents who will send short papers giving further, and different practical views of the subject, than the brief remarks we give monthly ourselves.

We find then here that God and man both redeem.

God redeems men

Man redeems

the life or soul of men

himself

the body of man

his children

Jerusalem

animals

Israel

horses

our inheritance

lands

God redeems by power

Man redeems always by money

by judgments

by the death and blood of the Lord Jesus Christ

Respecting this we should be very glad to know the true typical bearing of the acts of those who, being already redeemed by God, and being His property, redeemed themselves from His service by the payment of five shekels each. (See Q. 74.)

We now pass on to consider more in detail the redemption of Christ.

In this we notice seven distinct points.

1. Redemption is through the giving of Christ’s life.

Not through His life, holy and spotless as it was, before it was yielded up in death, for without shedding of blood, there is no redemption. It was the purity and perfection of His life that fitted Him to be our redemption. Not that this was its only value. As we are taught in the meat offering, all the beauty and perfection of Christ’s life ascended in perfect fragrance to His Father. It was a great thing that the Second Man should perfectly glorify God on the earth before He gave His life for the race who had ever dishonored Him. It is well to be perfectly clear as to what the life of Christ did accomplish, and as to what it did not accomplish. Confusion on this point is sure to lead us into some unscriptural errors.

2. Through redemption we are freely justified, or accounted righteous. It is therefore on account of Christ’s death, not of His life before the cross, that we are reckoned, or accounted righteous. God’s righteousness is manifested in the sacrifice of Christ for sin, and it is through this that He is enabled to justify every sinner that believes. Christ, doubtless, was perfectly righteous throughout His life, but it was as a perfect man, not as God, and hence this righteousness is never spoken of as God’s righteousness, though the One who fulfilled it was as truly God as He was man.

3. This redemption is eternal in its character, herein differing from all sacrifices under the law, which required to be repeated. If a Christian therefore sins, he does not require fresh redemption through the blood of Christ, but the cleansing application of the water of the word, leading to confession and restoration, not redemption. To be redeemed is to be redeemed forever.

4. We are redeemed from the curse of the law. A broken law requires death, and keeping it was the sole means of life. This curse here passed on Christ, and we are delivered from death by His redemption. Hence to put the Christian again under law as a means of life is to deny one great aspect of redemption. The Christian is dead to the law by the body of Christ, not that he should break it, but (though no longer under its penalty) that he should fulfill it, not in the oldness of the letter, but in the newness of the spirit.

5. We are redeemed from all iniquity. Christ’s work not only changes our position and standing, but is to have a practical effect on our state and ways. If we do not remember this, we turn the grace of God into lasciviousness. Romans 6 enforces this point strongly, and it is most important, for after all, it is by a man’s fruits, not by his faith, that we are to know him. When Israel were redeemed out of Egypt, they were to put away all their strange gods. Indeed, all their daily life was changed even down to their daily food.

6. The redemption of our bodies is still future. It is this for which we wait. The new jewel is still in the old casket, but the day will soon come when our bodies will be as perfectly like Christ’s as our new life is now. The point at present is to bring the new life out of the old bodies, and to manifest the power of Christ in the earthen vessel, which is, alas too often a hindrance to, rather than a vehicle for, the display of the light within. Hence so much stress is laid in Scripture on the literal use of the members of our bodies, for it is only through them that we can manifest Christ. In one respect only do we positively know that our new bodies will differ from our Lord’s: the marks in His hands, feet, and side, will ever distinguish the Savior from the saved.

7. Our inheritance is to be redeemed. We do not exactly know the full meaning of this. Everything is God’s, but He has not yet fully, as He will hereafter, made good His right. When He does, it will be in, or through, or by means of the saints. He will inherit all. Hence in one sense the inheritance will be theirs; in another, God’s. Ephesians 18.

Such are a few salient points connected with our redemption as wrought out in Christ. Well may we say even after such a brief review— “What manner of persons ought we to be in all holy conversation and godliness!”

This Month's Subject: What the Bible Says About Itself

The subject worked out for this month is—What the Bible says about itself. We regret that, owing to the incomplete manner in which the method for working out the subject was indicated, the papers sent in by the class have almost all been arranged on different plans, and we have found it impossible in the short space of time available, to prepare anything like a satisfactory result. Instead, therefore, of printing a paper which- would have been in all respects incomplete, we have thought it advisable to limit the subject, and to present our readers with a result which, though much less extended than the original one proposed, will we trust be found interesting. It may be styled a list of the events in the Old Testament which are alluded to, and of passages whose authorship is confirmed by the New Testament.

The papers sent in as illustrating the connection between various parts of the Old Testament are reserved for the present, and we hope to present our readers at no distant time with a result in part derived from them.

In addition to the passages referred to below, we would commend to the attention of all, those direct quotations which are prefaced by the words “It is written, “and would especially point out also that very many passages quoted from the Psalms and Prophets are introduced with the words “He (i.e. God) saith.”

Genesis

1:1

Creation of the world

Hebrews 11:3, Colossians 1:16

1:3

Light

2 Corinthians 4:6

1:8

Heavens

2 Pet. 3:5

2:7

Creation of Adam

1 Corinthians 15:45

2:2

God’s rest

Hebrews 4:4

2:22

Woman formed

1 Corinthians 11:9

2:24

Marriage instituted

Matthew 19:4, 5, Mark 10:7

Adam’s sin

Romans 5:12

Eve first deceived

2 Corinthians 11:3, 1 Timothy 2:14

3:16

Woman to be in subjection

1 Corinthians 14:34

3:19

The consequences of the fall

Rom 5:14

Abel’s sacrifice and faith

Hebrews 11:4

His death

Matthew 23:35, Luke 11:51

Cain’s wickedness

1 John 3:12, Jude 11

5:24

Enoch’s faith

Hebrews 11:5, his testimony Jude 14

6-9

History of Noah and the flood

Matthew 24:37-39, Luke 17:27, Hebrews 11:7, 1 Pet. 3:20, 2 Pet. 2:5

12-24

Call of Abraham and summary of his history

Acts 7:2-8, Hebrews 11:8

14:18-24

Melchisedec

Hebrews 7:1

14:6

Abraham’s faith

Rom 4:3, 19, 20, Galatians 3:6

17:2

The covenant made to him

Luke 1:73, Acts 3:25, Hebrews 6:13

Circumcision

Romans 4:11

Promise in Isaac

Romans 9:7, Gal 3:8

18:12

Sarah’s subjection

1 Pet. 3:6

Wickedness and destruction of Sodom and Gomorrah

Matthew 10:15, 11:24, Mark 4:11, Luke 17:29, 2 Pet. 2:6, Jude 7

Lot’s wife

Luke 17:32

His deliverance

2 Pet. 2:7

21:1-21

History of Ishmael and Isaac

Galatians 4:22-30

Isaac the chosen seed

Romans 9:7

Abraham’s faith in offering Isaac

Hebrews 11:17, 20, James 2:21

25:22-23

Esau and Jacob, Jacob the chosen seed

Romans 9:13

27:27-40

The blessing of Jacob and Esau

Hebrews 11:20

37-47

History of Joseph

Acts 7:9-16

48:5-20

Jacob’s faith in blessing Joseph’s sons

Hebrews 11:21

50:24-25

Joseph’s charge concerning his bones

Hebrews 12:22

Exodus

1-15 The bondage in Egypt and the deliverance Acts 7:17-37, 13:17, Hebrews 11:23-28, Jude 5

3:6

God’s appearing to Moses in the bush

Matthew 22:32, Mark 12:26, Luke 20:37, John 9:29

7:3

Pharaoh’s hardness of heart

Romans 9:17

10:11

The opposition of the magicians

2 Timothy 3:8

12:14

The Passover and feast of unleavened bread

Matthew 26:17, 1 Corinthians 5:8

13:12

The setting apart of the firstborn

Luke 2:23

The passage of the Red Sea

1 Corinthians 10:2

16:15

The giving of Manna

John 6:31, 1 Corinthians 10:3

17:6

Water from the rock

1 Corinthians 10:4

19:13

The mount that might be touched

Hebrews 12:20

19:25

The law given by Moses

John 7:19, Acts 7:38

By the disposition of the angels

Psalms 68:17, Galatians 3:19