100. “D. Η.,” Near Stroud. Thanks for your note and lines. You had better apply to Mr. Morrish direct for the desired information. We cannot supply it.
101. “E. B.,” Brixton. The solution of your difficulty will be found in the fact of the distinct purpose of the Holy Ghost in each of the gospels. In John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17) the Lord is teaching Mary that she is no longer to know Him on Jewish ground as the Messiah of Israel, but in a new and heavenly relationship. On the other hand, in Matt. 28 the disciples represent the godly remnant of Israel, and are permitted to touch the blessed Lord, because He will yet resume as Messiah His relations with the nation of Israel. It is of the utmost importance, in studying the gospels, to bear in mind the distinct object of each. If this be not understood, we shall never be able to appreciate the beauty and harmony of the gospel narratives.
102. “C. M.,” Lincolnshire. There is a very material difference between Paul’s ministry and that of the twelve. To Paul was committed that precious mystery of the one body, composed of Jew and Gentile, united to the glorified Head in heaven, by the Holy Ghost sent down to earth. “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the administration of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” Eph. 3:1-91For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:1‑9). Compare also Rom. 16:25, 2625Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: (Romans 16:25‑26), and Gal. 1:11-2:1011But I certify you, brethren, that the gospel which was preached of me is not after man. 12For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 13For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: 14And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 18Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19But other of the apostles saw I none, save James the Lord's brother. 20Now the things which I write unto you, behold, before God, I lie not. 21Afterwards I came into the regions of Syria and Cilicia; 22And was unknown by face unto the churches of Judea which were in Christ: 23But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24And they glorified God in me. 1Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 6But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10Only they would that we should remember the poor; the same which I also was forward to do. (Galatians 1:11‑2:10). The careful study of these passages will open to you, with great clearness, the nature and object of Paul’s ministry, and the distinction between it and the ministry of the twelve. It formed no part of the latter to unfold the doctrine of the Church. No doubt, they were called to preach the gospel. Starting from Jerusalem they were to go into all the “world, and preach the gospel to every creature—they were to teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. But as to the special place, portion, and prospect of the Church, we must betake ourselves to the writings of the Holy Ghost by the pen of the Apostle Paul.
103. “G. S. M.,” Armagh. You are perfectly right, dear friend, not to reason on the solemn subject of eternal punishment, but simply, as you say, to take scripture as it stands. We have given an article on the subject, in our fifth volume, page 81. Perhaps you can lay your hand upon it. As to the statement that the word “everlasting” does not mean “forever” in the Greek, we would merely repeat what we have stated in the article above referred to. There are about seventy passages in the Greek Testament in which the word “aionios “ occurs, and it is applied to the “life” which believers possess; to the “habitations” into which they are to be received; to God; to the Spirit; to the kingdom of our Lord; and to the punishment of the wicked in hell. Now on what principle can any one mark off seven or eight of these passages, and say that in them the word does not mean forever; but that in the remaining sixty-two passages it does? Is it not most evident that if we deny the eternity of punishment we must deny the eternity of life, the eternity of God, of the Son, and of the Holy Ghost? It is a serious thing to tamper with the truth of God, or to mar the integrity of holy scripture. Truth is like a magnificent arch, and if you touch the smallest stone in that arch, you mar the integrity of the whole. We feel persuaded, dear friend, that this question has a moral bearing, as well as a theological. We greatly fear that the denial of eternal punishment argues a wrong condition of soul altogether. The will is at work; reason has not been subjugated; the heart is not broken; there is no real subjection to the authority of the word. It is more “I think,” than “Thus saith the Lord.” All this is most serious, and should lead us into deep exercise of soul and earnest prayer.