9. “F. R.,” Bristol. “Thorn that sin rebuke [or convict] before all.” No doubt this holds good to the present time. And though it cannot now, in the divided state of the church of God, be done, as in Timothy’s time, before the whole assembly, yet, where there is spiritual-mindedness and grace for it, it may be carried out, where any are really gathered together to the name of the Lord Jesus. Great grace and wisdom are required. “If we would judge ourselves, we should not be judged.” It is very sad when persistence in an evil course calls for such rebuke; but it is still more sad when those gathered to the Lord neglect this solemn duty.
10. “A. Y.,” Christchurch. The confusion you mention seems to have arisen from mistaken thoughts of the proper action of God’s assembly. It is clear from scripture that in most places, there were those, who so eared for souls and the honor of our Lord’s name, that many faults were dealt with, and souls restored, without coming under the notice of the assembly. (Gal. 6:1; Matt, 18:15; 2 Tim. 2:25.) So it is now in well-ordered gatherings of saints.
Again, when there were cases for the solemn discipline of exclusion, previous investigation was made, facts proved, and the case so unquestionably established, that when it came before the assembly, it was not to deliberate about evidence, but to act upon it. So should it be now. (1 Cor. 5:4; 2 Cor. 2:7; 1 Tim. 5:20.) It is a deep dishonor to the Lord, gives Satan great advantage, lowers the spiritual character of the church of God to a court of justice, and stirs up fleshly energy, when a case is submitted to the assembly before it has been fully substantiated. When this has been done, we may expect there will be unity of judgment. In a case of supposed moral delinquency, where is there an idea in scripture of the assembly being gathered together, as you say, “for investigation”?
11. “A. M. G.,” Ireland, must remember that the word of God explicitly forbids a man to take his brother’s wife (Lev. 20:21), save where, for the inheritance sake, in the land, a man was enjoined to raise up seed to his childless brother, deceased—a principle which could not apply beyond Israel. (Deut. 25:5.) Otherwise the general commandment was in force: a man must not take his brother’s wife.
12. “F. J. M.” Hereford. The word, άπόλλυμι, is, no doubt, as may be seen in Liddell and Scott’s lexicon, a strengthened form of οΧλυμι, and means to destroy, or lose utterly; as in Homer, speaking of the Achaean, as of one’s life; to demolish a city, to waste, to bore to death, to ruin another; and so in the middle voice. Thus it occurs in the tragic and comic poets, in the orators, historians, &c. Not a single occurrence is known to us in the sense of annihilation: a “ ruined” person exists all the same. So in the New Testament, when our Lord sends the twelve to the “lost” (άπολωλότα) sheep of the house of Israel, it is absurd to suppose they were annihilated. No matter what Dr. Mortimer may say, the word never means “annihilation” in scripture. It means spiritual ruin while alive in this world, and sometimes everlasting ruin, never ceasing to exist, as any one may trace in its New Testament usages.
13. “K. G.” As to the extent of the value of the death of Christ, we are told that “He tasted death for every man,” or for everything (Heb. 2:9).
Christ died not only for the “nation” of Israel, and loved “the church,” and gave Himself for it, but “He died for all,” “gave himself a ransom for all;” yea, more, He bought the field (or the world) for the sake of the treasure hid in it; hence creation itself will yet be delivered from the bondage of corruption into the liberty of the glory of the children of God, by Him who was mocked with “a crown of thorns.” (See John 11:51; Eph. 5:25; 2 Cor. 5:15; 1 Tim. 2:6; Matt. 13:44; Rom. 8:21.) All is simple enough when it is seen how carefully scripture excludes things under the earth, the lost in the infernal regions; and when minds can distinguish between propitiation and substitution, and between purchase and redemption.
With regard to your difficulty about the heavenly things being purified, we must remember that, as yet, Satan and his angels have access into heavenly places; hence we read that “the heavens are not clean in his sight.” (Rev. 12:7-9; Eph. 6:12, high, or rather heavenly, places.) There are heavenly things which needed purifying. We needed remission. But, “all things in heaven and on earth are yet to be gathered together in Christ.” (Eph. 1:10.)
As to reconciliation, it will be manifested in the new heaven and new earth, when not a trace of sin will be seen, that everything in them has been reconciled to God, entirely on the ground of the accomplished work of Jesus on the cross.
14. “G.,” London. Scripture teaches us that “the body is edified by that which every joint supplieth.” All is from the Head. By making “increase of the body” we understand increase of growth and edification—growing up into Christ. It is clear that, in order to make “increase of the body” there must be healthful activity of the various members; for. not only must the whole body be fitly framed together, and compacted by that which every joint supplieth, but all must be according tο the effectual working in the measure of every part (see Eph. 4:16); a most important line of instruction, showing how needful it is that each member of the body should be in close communion with Christ, the Head, in order to be effectual in making increase. Does it not show how much we all lose by the divided condition and low estate of the Lord’s people? What a daily question it should be with each of us, “Am I right with the Head?”
15. “J. S. Ii,” Roxwell, Essex. By the words, “To him the porter openeth,” in John 10:3, we understand the Lord refers to His own entrance into the Jewish sheepfold, not like the self-appointed Pharisees, but as bringing with Him all the credentials that were required. He fully answered to the description given by Moses and the prophets, as the Shepherd and Stone of Israel. He was the One that was to be raised up like unto Moses. He was the woman’s Seed, the Seed of Abraham and of David, the Child born at Bethlehem, the virgin’s Son, yet truly called Immanuel. He was joyfully recognized, and received as God’s salvation by the faithful remnant who looked for redemption in Israel. Moreover, in His wondrous ways He manifested other marks of the true Messiah of which prophets had spoken. We may therefore look at this faithful remnant—the Annas, and Simeons, and others—under the guidance of the Holy Ghost, as the porter which opened the door to the Shepherd of the sheep. They knew the Shepherd’s voice.
The thieves and robbers were the self-appointed guides of the people, who, in their moral features, were in widest contrast with the Good Shepherd.