32. “G. G.,” Plymouth. The meaning we attached to the word, “hades,” in page 138, was simply that of the separate state of such as have died. We do not judge that the scriptures you quote favor the thought that the resurrection is past, or that all believers who died in faith arose with Christ from the dead. All that scripture says is this: “And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” (Matt, 27:52.) It is a remarkable passage, and shows the complete victory of Christ over death, no doubt. John 5:25 evidently refers to the present work of the Spirit, as Eph. 2 to the moral state of man dead in sins.
The fulfillment of most of the other scriptures you mention, we judge, will take place at the coming of the Lord. We fail to see any evidence, then, that all the Old Testament saints had been raised up from the dead with Christ. (See Acts 2:34.) Blessed for us to wait for the day. “The night is far spent, the day is at hand.”
33. “E. P. Curdridge,” Southampton. “If so be that being clothed we shall not be found naked.” (2 Cor. 5:3.) Adam was naked and had no covering for himself, or his sin. The apostle is looking at the solemn question of death and judgment. As to death then, the unclothed state, he has no fear, but is quite confident and willing to be absent from the body, and present with the Lord. But what he earnestly desired was to be clothed upon with the glorified body at the resurrection from among the dead. But then the solemn contrast comes before his mind—the being clothed, or the being found naked. Not one at the first resurrection can be found naked like Adam. Each one shall be clothed in the righteousness of God. The Test of the dead shall stand naked before the great white throne. No covering there for a single sin.
34. “J. J.,” Walker-on-Tine. The church, or assembly, of Christ (Matt. 16:18), and the assembly of God (1 Cor. 1:2, &c), is evidently the same assembly (1 Thess. 1:1), but may be viewed under two aspects. As the church of Christ He is the builder: “I will build my church.” He does not speak here of Himself as the foundation, but founds His church on the action of the Father in revealing Him, the Son of God, to Peter. Looked at as the church of God, it is founded on Christ. (1 Cor. 3:10, 11.) Here God is the builder, and Jesus Christ the foundation. Thus the church is God’s house, or temple, “an habitation of God through the Spirit.” (Eph. 2:19-22.) All is in perfect harmony. God revealed the Son to Simon, and gave him, a stone, to Christ, the builder of His assembly.
35. “J. K.,” Kennington. “Be ye not unequally yoked together with unbelievers.” No doubt this is a general principle, applying to marriage, business, &c. We must, however, remember there is a difference between entering into such relationships, and separating from them. We must act in righteousness, if found in such a relationship, when brought to own the Lord. (Compare carefully 1 Cor. 7:12-17.) As to marriage, this is conclusive. If a believer is found in partnership with an unbeliever, and he or she cannot, in righteousness to such partner, and also to creditors, separate or dissolve the partnership, let him act faithfully in that business, and look in faith to God; and the unbeliever will either be converted, or will not be able to bear the true ways of a Christian, and will himself seek a dissolution. We judge from this scripture, the Lord would not have a believer, in such a case, to act in any way dishonorably; and if the eye be single, He will guide.
36. “A. S.,” Bristol. We are not aware of any scripture that forbids either the selling or partaking of intoxicating liquors. Rom. 14:21, taken alone, might seem to do so, but if you read the context, and compare it with 1 Corinthians 8:1-13; 10:19-31, you will find it is not the question of meat or wine, in itself that may stumble a weak brother; but, as was the custom, and still is in some parts of China, it was eating flesh, or drinking wine, which had been offered to an idol. This might lead a weak brother to remain in, or even become identified with, idolatry. It is not that there is sin in the meat, or in the drink, but in man who abuses either. We do not find that abstinence from these leads either the millions of Buddhists or Mohammedans to Christ. We desire to hold fast the fact, that the gospel is the power of God to salvation. Beware of adding to it.
37. “G. R.,” Yarmouth. As to a sister asking a question at a reading meeting, according to 1 Cor. 14:34, 35, it must be noticed that this scripture, by its full context, refers to a very different meeting than “a reading meeting.” We would fully recognize the present ruin of the church, yet is it not sad that, amongst Christians, there should be so few meetings for worship, which answers at all, during the week-days, to this scripture? We believe, if there was real dependence on the Holy Ghost, such a meeting, open for worship or teaching, in real dependence on the Spirit, would be far more profitable than many reading meetings in the assembly; and also reading meetings, of a simple character, in each other’s houses, where a sister might be free to ask a question, would be far more profitable than the present larger ones are.
38. “F. S.,” Wincanton. The angel of the church, or assembly, in Rev. 2:1, we understand to mean all those who fill the place of responsible ministry in the different stages of the church’s history. There is no intimation in the New Testament that any one person took such a place over any assembly, except one, and he is distinctly condemned for so doing. (See 3 John 1:9)
39. “J. Τ. T.” The unity of the Spirit is whatever is of, and only what is of, the Spirit. There is one body. The Spirit would always act on that blessed truth. All things rightly done in an assembly is by the leading of the Spirit. There may be unity of action—say in an army, a club, a sect. This is not of the Spirit, therefore cannot be the unity of the Spirit. The unity of the Spirit; but have Christ for its center, and Him as the one Lord; and thus, if walking in the power of the Spirit, the church would be in unity as to all else—one faith, one baptism, one God and Father. If we are led of the Spirit, we shall surely seek to speak and act in the Spirit, and so may we endeavor to keep the unity of the Spirit in the bond of peace.
40. “F. A. F.,” Erith, Kent. Col. 3
3: “For ye are dead,” &c. It is evident this cannot be understood to imply that the flesh is actually dead. “Mortify your members” &c, would have no force, as there would be no members to mortify, if the flesh was actually dead. But as identified with a dead and risen Christ, we are dead to all the rudiments of ritualism. We take the place of death to all improvements of the flesh. So in Gal. 2:20—we only need read the context. It is dead to the law, and to all hope of obtaining righteousness by law. I own myself identified with Christ crucified, and pass from that state with Him from death to life, and in that new state live to God. Reference to your other question might provoke discussion, which we wish to avoid in this serial.
41. “W. J.,” Pen-y-graig. Many souls will give the same answer you receive when presenting the gospel: “We know that the cross and resurrection are the base, or ground, of every blessing, but we do not see the proofs that we are saved.” And they say, How can we know, if we do not see the proofs as in 1 John 2:3-5; 3:14? Is not this very much like the Pharisees’ question, which made Jesus sigh deeply in His spirit? (Mark 8:11.) Would a slave speak thus if he heard the proclamation of his freedom? He must believe that proclamation first, and then proofs will soon be seen. Would a prisoner, though in his condemned cell, speak thus, if his pardon was read out to him? No doubt many merely assent to the gospel, without realizing that it is God who proclaims through Jesus forgiveness of sins, and deliverance from bondage. If they look into themselves for signs that God speaks truth, they do not believe God; any more than the man who does not believe God, unless his church says it is true. They have never known that God is the Justifier of the ungodly. (Rom. 4)
Works will surely follow as the effects of faith. Though it is “not by Works of righteousness which we have done, but according to his mercy he saved us.” Yet we also read, “that being justified by his grace... I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works.” (Titus 3:4-8.) The objectors you name, want to believe in themselves by looking for evidences in themselves, instead of believing God, and then being careful to maintain good works. They must first learn the wondrous lesson that God is the justifier of the ungodly. They are looking for godliness, supposing that He is the justifier of the godly—a very common mistake.
42. “A. M. F.,” Brixton. If you examine the context of those words of our Lord, “But he that shall endure unto the end, the same shall be saved,” you will see He was speaking here to His disciples of events which would happen to the remnant of the Jews in those days of tribulation yet to come. (Read on from Matt. 24:13-22.) No doubt this will be exactly the case. Those who endure through that period of tribulation will be saved for the millennial kingdom on earth. But this is altogether another question from the security of the believer in Christ, who has eternal life, eternal redemption, and who shall never perish—who is kept by the power of God, through faith, unto salvation. The more simply you rest on the words of Jesus, “He that believeth hath eternal life,” the more will you delight to keep His commandments.