Correspondence

A letter from a reader refers to the article, "THE GOSPELS—Why Are There Four? Why Do They Differ? Are They Fully Inspired?" as published in the September issue. On page 229 this article gives a very simple explanation of the variations of the records of the inscription on the cross. Our correspondent suggests that there may have been variations in the way it was written in from a Reader

Hebrew, Greek, and Latin, or even in the amount of space required for writing it in the different languages, thus causing abridgment in some cases. We certainly are not prepared to say emphatically which explanation of the variations is the correct one, but suffice it to say that there is no real difficulty in the fact that the Evangelists record slightly different parts of the inscription. Ed.

Engagement Conduct

"Is it permissible for a young man to caress a young lady to whom he is not engaged? What would be proper conduct before and after engagement?"

ANSWER: Caressing is a display of human affection one for another. It is indeed a beautiful thing in its proper place. God Himself has placed affection in the human breast, and He has given us the capabilities of showing it, but surely it is to be done with propriety and discretion. The practice of promiscuous caressing in this day has brought it down from its lofty place to a cheap fleshly indulgence.

In every several relationship there is becoming conduct for one who seeks to walk in the fear of God and pleasing to the Lord. For instance, there is the affection that belongs to the relationship of parents to children, and children to parents; and to lack natural affection is not of God—it is one of the signs of the last days (2 Tim. 3:3). But even between parents and children there is a becoming demonstration of love and affection that should not be violated, nor should it be indulged in by those who are not in that relationship.

Then there are the displays of affection that properly and only belong to the relationship of husband and wife. There is that which is suitable in those whom "God hath joined together," but even in marriage there is to be propriety as Heb. 13:4 admonishes: "Let marriage be held in every way in honor" (see New Translation). Carelessness in observing these distinctions, and laxity in showing becoming conduct and proper delicacy have brought sorrow into many hearts.

There is also a suitable display of affection in those who have become engaged and are pledged to marry each other, but which would be entirely out of place in those not betrothed. It should, however, be remembered that persons who are engaged are not actually married, and that every display of affection for each other should be conducted with self-restraint and wise discretion. (In the "young man's book"—Proverbs—discretion is referred to a number of times.) How much better, safer, and happier to refrain from overstepping the bounds of propriety, and to enjoy only what is suitable, while anticipating the time when affection can be displayed more fully. Those who guard themselves in this are not losers, and when the proper time comes for a fuller display of affection they have an increased joy in that which has been kept pure. "He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered." Pro. 2:8:26.

For those who are not engaged the rule of "hands off" certainly is wise and safe. Oh how much sorrow Christians have brought on themselves (and dishonor to the Lord) by overstepping what is becoming and allowing mere fleshly indulgence. Satan is ever ready to set a trap for our feet, and he uses the "lusts of the flesh" very successfully. It is one of the marks of the "children of wrath" that they fulfill the "desires of the flesh and of the mind" (Eph. 2:3). But we are exhorted to "abstain from fleshly lusts, which war against the soul" (1 Pet. 2:11).

We should also remember that marriage is the blessed type of Christ and the Church. The man represents Christ, who has loved the Church and given Himself for it; and if a man plays with affections and trifles with that which is sacred, he most surely is not true to that which he should display; nor is a young sister true to being a type of the Church in single-eyed espousal to Christ if she allows or receives embraces and intimate attentions from others than her own husband, or husband-to-be—in the latter case with due limitations. The Apostle Paul wrote to the Corinthians, "for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." 2 Cor. 11:2.

These remarks will not square with either the general ideas or practice in the world, but when has the world ever been able to set a suitable standard of conduct for the children of God? The world is hastening on to its doom and is daily increasing in moral laxity and depravity, but God has called us out of it to Himself. May we remember the words of our Lord Jesus as He prayed to His Father (John 17); He made a great distinction between the world and those who were His, and He desired that we should be kept from the evil. It would be well for us to read carefully the fifth chapter of Ephesians where

we are called to be imitators of God while in this morally dark scene; we are to avoid all uncleanness, have no fellowship with it, walk as children of light, and be

circumspect and wise. May the Lord give u s HIS thoughts of what is becoming of those who are thus called out of this world to Him who is holy.

Did Jonah Die in the Fish's Belly?

"Did Jonah die in the fish's belly? I have heard it said that he did, and that his death was necessary to to complete the type of death and resurrection."

ANSWER: Our answer to your question is an unequivocal, No. There is not the least shred of evidence to support such an idea. In fact, one would have to add to the words of Scripture to make it appear so. Jonah was thrown overboard to be swallowed by a great fish that the Lord had at hand for that purpose. Later, at the Lord's command, the fish vomited Jonah onto the dry land. Where does it say one word about either his dying or his coming to life again? And when the Lord refers to it in Matthew 12:40, He only mentions the fact of the prophet's being there as the type of His own death and resurrection.

We also read of Jonah's exercise of soul while in the fish, and it is not the exercise of one who has died. He describes his own folly and offers to pay his vows (which one who has passed out of this life could not do), and finally comes to realize that he can do nothing where he is, and says, "Salvation is of the LORD "

If it be argued that he refers to being in the belly of hell, or sheol, where is the difficulty there? He most certainly was in the place of death—down to the bottoms of the mountains with the weeds wrapped about his head. Would we not feel the same way if we were in the same place? The Hebrew word "sheol" is translated in various ways—sometimes, "pit."

And as for Jonah's death and resurrection being necessary to complete the type of death and resurrection, that is folly. We have many Old Testament types of death and resurrection, without death, or without resurrection, being a fact. Let us notice some.

Abel is a type of the righteous One who was slain, and Seth a type of Christ in resurrection as the head of a race. But Abel did not rise nor did Seth die to rise, to complete the type.

Isaac on the altar was certainly a type of the Lord Jesus in death, and his coming from the altar was a type of resurrection. But Isaac did not die, although surely Abraham received him from death "in a figure" (Heb. 11:19).

The two birds of Lev. 14 also typify the Lord's death and resurrection, but the slain bird was not brought to life again, nor the living one killed and revived before being let go.

Joash (2 Kings 11), taken from among the king's sons that were slain, is also a type of Christ in death. Joash then was hidden six years while a usurper reigned, and then came forth to reign. This is a beautiful type of Christ now hidden in the "house of God," soon to come forth to reign. But again, Joash did not die and rise again.

We take this opportunity to warn our inquirer and all our readers against many fanciful interpretations of Scripture that are being circulated in Christendom—and by some leading Christian preachers. These strange things do not minister Christ to the heart, nor His Word to the conscience. Their tendency is to tickle itching ears of hearers, and occupy the intellect—and this is not profitable. They also tend to draw disciples after men (Acts 20).

We do not feel that even answering such curious interpretations is profitable. Our only reason for using space to answer this question is to point out the danger of the growing list of fanciful interpretations and their danger to our souls. We do well to take heed what we hear.

Many of the oddities and vagaries of Biblical interpretations are the result of carrying the types and shadows too far. If we insist on making the types "go on all fours" we will get into difficulties and absurdities—some have gotten into serious error by this means. What we need is the quiet spirit, the unshod foot of reverence, and the subject mind, to understand these things aright.

Correspondence: 1 Tim. 3:16; Matt. 9:37-38 and Luke 10:2

Ques. Did God preach to the Jews? 1 Tim. 3:16 says, "Preached unto the Gentiles."

P. B. E.

Ans. The point of the passage is to bring before us that the mystery of godliness was great indeed. "God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."

Yes, He was preached to the Jews, and they rejected God's message as a nation, then God turned to the Gentiles, and gave them also eternal salvation. (See Acts 11: 18; 13:46-48; 15:3, 7, 12; 28:25-28; Rom. 1:16.)

Ques. "The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that He would send forth laborers into His harvest." Matt. 9:37, 38; Luke 10: 2. Say something about this verse. S.

Ans. In both places where this verse is found, the needy souls are just round about the Lord and His disciples. We are to pray to Him to send workers into His harvest. We can have fellowship with Him in His sending them. This we see in Acts 13: 2-4. There is no ordination of ministers in Scripture. We are to pray the Lord to send them. This praying with them, and laying their hands on them, expressed fellowship and interest in their service.

The assembly might send money to the poor, and messengers to carry it, as was done in 2 Cor. 8:18-23,

but that is not sending evangelists to preach. Such must go as sent by the Lord. The brethren may see that the Lord is sending them, and show their fellowship in prayer, and by communicating to them the necessary means, but they should feel their authority for going is the Lord Himself in answer to their heart's desire, "Here am I; send me." Isa. 6:8.

We see the first preachers of the gospel outside of Jerusalem after the Holy Spirit was sent down, in Acts 8:1-5. It was by a storm of persecution they were scattered and sent. They had to go, and they went everywhere preaching the Word. They had no appointment; they needed no license. They were dependent on the Lord, and He provided for them. Paul preached immediately that he was converted that Christ was the Son of God (9:20). A minister set over a congregation is foreign to Scripture. Paul had apostolic authority, but he could not send laborers, except it was their will to go (1 Cor. 16:12), but he did exhort Archippus to take heed to fulfill his ministry (Col. 4:17) which the Lord had committed to him. For one not to do this would be serious loss to the Lord and to us.

Each one of us has some service to do for the Lord, and it begins just where we are. We might well ask ourselves, Are we doing it? If you cannot serve the Lord now where you are, you could not serve Him anywhere else. Do we speak to souls about their salvation now? Do we tell them of the love of Christ and of God now? Then the Lord will guide us where He wants us to be to do His work.

We need to be much in prayer that we might be guided aright. Begin now, cultivate a heart given to praying always. He will help you to help others also.

Correspondence: Great Multitudes; Gen. 3:4

Ques. Who are the great multitudes that no man can number? S. R.

Ans. Rev. 7, teaches us that God holds control of everything, and that His purposes of mercy towards His own cannot fail. This chapter is anticipatory, looking on to the Millennial reign, and shows us Israel as a nation saved. Then of all peoples and languages this great multitude comes, saved out of the great tribulation, as it should read. And for their faithfulness to the Lord at that time, they are given a special priestly place before the throne of God, and to serve Him day and night in His temple. That is on earth, an earthly scene.

These are not the Church, nor the heavenly saints. The twenty-four elders represent them. Nor are they the nations themselves that are afterward brought into subjection to Christ as King over all the earth. (See Psalm 72:11.)

They are like Ittai, the Gittite, who with hid company of converted Philistines and Cretans, shared David's rejection, and get a near place to David, (2 Sam. 15:18, 19), and fight for him (18:2). They are led into perfect blessing on earth. (Ver. 16, 17.)

Ques. What did the Serpent mean by saying, "Ye shall not surely die?" Gen. 3:4.

P. B. E.

Ans. God had said to Adam, when He put him in the garden of Eden to dress it and to keep it, before the woman was made, "Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."

But in chap. 3:1 the Serpent tries to make the woman think that God had withheld something from them that was for their good. The instruction she received was plain; she should not have given her ear to the Serpent, but she hearkened to his lie, and became deceived. When she saw that it was good for food, and pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband, and he did eat, thus they became sinners against God, and hearkened to the enemy, and death entered their veins that day, as God had said. It is the death of the body here that is meant, but the New Testament (Heb. 9) says, "It is appointed unto men once to die, and after this the judgment," but God gave witness in Enoch to His power to turn aside this sentence for the believer.

The woman was deceived, so brought in the transgression. Adam willfully transgressed.

"Adam was not deceived, but the woman being deceived was in the transgression." 1 Tim. 2:14.

Ever since we find it easier in this fallen human nature to hearken to the enemy than to obey God. Man, left to himself, follows the lie of the enemy. Truly man became as gods knowing good and evil, but unlike the blessed God, he became a slave to the evil, that he knew. The believer now is by the power of the Holy Spirit that dwells in him, to bring into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing that exalteth itself against the knowledge of God. 2 Cor. 10:5.

Correspondence: Suffering for/with Christ; Sons/Children; Balaam's Error

Ques. Please say something about suffering "for," and "with" Christ. Also why in Rom. 8, Gal. 3 and 4, and 1 John 3, are we sometimes called sons and sometimes children? C. W.

Ans. In Matt. 5:10 it reads, "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." This is true of the saint, whether the Jew in the future time of tribulation or the Christian now. A life of integrity and uprightness calls out the hatred of those who are walking in sinful ways, because the ways of honesty and truthfulness before God reproach them.

In Verse 11, "Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice and be exceeding glad: for great is your reward in heaven."

This is suffering for Christ in service and testimony, as Paul suffered. His word and his work went together to testify of Christ, and though he proclaimed the love of God in Christ, because man's heart is enmity against God, men hated him. (See Acts 9:16 Acts 5:41; Phil. 1:29; 2 Tim. 3: 11, 12; 1 Peter 2: 21-23; 4:13, 14). So do we find the Lord and His disciples hated. (John 15:18, 19, 22-24). The apostle desires to share in these sufferings from men. (Phil. 3:10). In Col. 1:24 we read, "Now, I rejoice in sufferings for you, and I fill up that which is behind of the tribulations of Christ in my flesh, for His body, which is the assembly." (N. T.) This is suffering for Christ.

Rom. 8:17; 2 Tim. 2:12 is suffering with Christ. J. N. D. Synopsis says, "This suffering is by virtue of the glorious position into which we are brought, and of our participation in the life of Christ Himself, and the sufferings are not worthy to be compared with the glory which shall be revealed in us."

It is the divine nature in us that feels the terrible condition sin has brought, and the nearer we are in our communion to the Lord, the more do we feel it. The Lord felt it most acutely because of His inless humanity. He never became used to it, as we do. Alas, that it should be so with us! In His humanity He was the Son of God. (Luke 1:35). He was "of God." (4:38). In His path of self-emptied, lowly obedience, He is set before us in Phil. 2: 5-8. Then Paul, Timothy and Epaphroditus are mentioned as walking in their measure in the same path, but He infinitely excels them.

"For go as low as e'er you will,"
The Highest has gone lower still.

In the 3rd Chapter we find the apostle so filled with the beauty and preciousness of Christ, that everything of himself, his very best, his righteousness, he now has cast behind him, and counts it all but dung, that he may win Christ. And he desires the fellowship of His sufferings, and presses on to be with Him on high. This is the energy of faith that leads him to suffer for Christ and for the saints (2 Tim. 2: 10).

Rom. 8 is a statement of our position and portion in Christ; it does not look at our failure to enter into and to enjoy it.

Verse 14 is therefore telling us that the Spirit of God is given to lead us as sons of God. (Gal. 3:26, as well as 4:5, 6. For "children" read "sons." See N. T.) The contrast is with the old Testament saints under the law, who are looked at as minors, under tutors and governers; but Christians are full-grown sons. This expresses their perfect standing, and to give them also the proper feelings and affection, the Spirit of His Son is given them, whereby they cry, "Abba, Father"; this is children in the fullest sense.,

In 1 John 3:1, 2, we should read, "children," instead of "sons," (See N. T.), for here it is the family of God in contrast with the family of fallen man under Satan. So we have all the love of the Father told out in it.

Now look at Rom. 8:14, and we see the Holy Spirit given, suited to lead the sons of God. In verse 16, "The Spirit witnesses with our spirit, that we are the children of God," for this is what He would have our souls enjoy. In verse 19, it is the glorious manifestation, so it is the "sons of God"; but in verse 21, it is what we shall enjoy, so it is the liberty of the glory of the children of God. We do adore our God for all His wondrous grace to such sinners as we were, but the blessedness to our souls is not the glorious position He has set us in, but the blessed satisfaction we have in the love of the Father and of the Son. To the thief on the cross, it would have been wonderful grace for the Savior to have said, Today shalt thou be in Paradise; but what precious sweetness it brings to the soul to hear Him say, "With Me." "Today shalt thou be with Pie in Paradise." He chose him for His compassion, and wrought in him, as well as for him, the fitness to enjoy His companionship.

Ques. What was the error of Balaam? N. I. F.

Ans. It was love of money, and he wanted to curse the people of God to get it. God made him bless them instead. Then he taught Balak to send in the idolatrous women to commit fornication, and to eat things sacrificed to idols. This brought down the judgment of God on those who sinned.

Rev. 2:14, tells of this in the professing Church, leading Christians to join with the world, in its mirth, its politics, and its motives. James 4:4; 2 Cor. 11:2, teach how wrong this is.

Correspondence: Meaning of Luke 14:26

Ques. What is the meaning of Luke 14:26?

O. C.

Ans. Verses 16-24 show us that salvation is provided by God, as a free gift of grace to whosoever will.

Verses 24-33 is discipleship. It is following Christ, this costs us everything, that is, we own that we and all we have belong to Him. He is our object to live for. Our parents, our husband, or wife, our children, our estate, our servants, our very life is His, and at His disposal. This we see in Eph. 5:22 to 6:9; and in Col. 3:18 to 4:1.

Refusing to give them the first place, by putting Christ first, and owning His claims paramount, is hating them. They naturally come between us and Christ.

The believer is dead with Christ; that takes him out of all that he was as a man in the flesh. On this ground, a man owns nothing. Then he is risen with Christ, and now He gives him back all he has to love and care for for Him. An unconverted man is ruled by self, so the man in verse 20, says, "I have married a wife, and therefore I cannot come."

Redemption puts me on new ground, where I own through it, Christ's claims on all I have and am. (Ego. 13:13.)

Correspondence: What is Worship; Seared Consciences

Ques. What is worship'? B. E.

Ans. Worship flows from a heart filled and occupied with Christ. It is produced by occupation with Him. When the heart is full, it flows over. That which overflows is worship, and is therefore that which rises from the hearts of the redeemed in praise and adoration and thanksgiving. The wise men expressed their worship, (Matt. 2:11.) The shepherds also in Luke 2:20. The cleansed Samaritan worshiped. (Luke 17:16, 18.) The blind man who was healed, and the people; (Luke 18:4, 3.) And the man in John 9:38. When we have given our minds too much to worldly things and thoughts, worship is hindered.

Christian worship is in spirit and in truth, (John 4:23, 24) and comes from a child of God, one who knows the Father. Phil. 3:3 teaches that the death of Christ has done its work in their souls-this is the circumcision. The Holy Spirit dwelling in the believer is the power to worship, (John 4:14) also they rejoice in Christ Jesus, and have no confidence in the flesh. Nothing can produce worship but occupation with Christ.

Our behavior through the week affects our worship when we come to remember the Lord in His death. How careful then we should be to live in communion with the Lord.

Ques. Who are those with seared consciences? N. I. F.

Ans. 1 Tim. 4:1, tells it is those who knew the faith, but gave it up, and hearkened to the lies of Satan-Christian Scientists, Russellites, and all those who deny the atonement, and the Word of God.

Correspondence: Matthew 13:30; Father/Son Creator?

Ques. Could the scripture be applied now where it told the angels at harvest time to go and first gather the tares, and bind them in bundles to burn them; but gather the wheat into My barn? Does the wheat apply to Is-real? Matt. 13:30 W. A. R. R.

Ans. The kingdom, in its present form, extends from Pentecost till the Lord comes for His saints.

There are many associations, both secular and religious. that might be spoken of as "bundles" of tares, but the wheat is mixed in with them. The wheat here is not Israel, tut all who are the Lord's now; those who are cleansed from their sins and sealed by the Holy Spirit. When the Lord comes, He will gather them all into His granary. After that the angels will be called to do their work, (see verses 39, 41, 49).

The fishermen in verse 48 are the servants in the present time who understand what God is doing, not saving the world, but gathering out of it those who compose the body of Christ. They know that the gospel of the grace of God, that is preached now, gathers these only, and these are the good who believe the gospel to the salvation of their souls. The bad though, in the net, were only nominal Christians, that is, without being born again.

Ques. Is it right to say that the Father rested from the work of creation? Was not the Son the Creator? P. B. E.

Ans. In Gen. 1:1 to 2:3. God is Elohim, a word that here stands for the whole Godhead, The Father, the Son, and the Holy Ghost.

In the work of creation, or in the work of redemption, all are engaged. It is the Father's will, the Son's work, and the Spirit's power and witness. While the Son, or the Word, is ever spoken of as the Creator, all are involved in what is done by Him. So in Gen. 2:3 God rested, that is, the Father, Son, and the Holy Ghost, but when sin came in, that rest was broken. It is said by the Lord Jesus, in John 5:17, "My Father worketh hitherto, and I work." Therefore the Jews sought to kill Him, because He not only had broken the sabbath, but said also that God was His Father, making Himself equal with God. In Him dwells all the fullness of the Godhead bodily. (Col. 2:9). We are not slighting the Father, to say that the Son created all things. (Col. 1:15-17.) It is the best way to keep as close as we can to the language of Scripture.

The Book of Jasher

The following is an answer to one who inquired about the book of Jasher (Josh. 10:13), and the book of Nathan the prophet (1 Chron. 29:29), and other books mentioned in the Scriptures which are not a part of the sacred volume.

All that we know about the book of Jasher is this, that there was such a book in Hebrew literature. Whether Jasher was the name of the author, or title of the book, is not certain. In various ancient languages the word used means "upright" or "just." In some ancient copies the sentence is omitted from Josh. 10:13. The other books you refer to, such as the book of Nathan the prophet, etc., in the various scriptures, were uninspired books; or if inspired, were only for the then present use, and almost every vestige of these is now lost. The Holy Ghost did not inspire them for the people of God through all ages. There has been much discussion, and little profit, in these matters.

Suppose an absolutely perfect watch were given to a person—one that should go correctly through all time. The different parts have been made to order by many different persons, in different places, and wonderful and diverse machinery used in producing this perfect timekeeper. The owner of that watch would not need to be acquainted with the name, residence, etc., of each person employed by the designer and maker of that watch. Here, in this precious Book, the inspired Word of God, is the most wonderful production ever placed before the eyes of man. It not only unlocks and explains every secret thought of the heart of man—meeting his every spiritual need for time and for eternity -but it is the true and only full revelation of God to man. A great number of persons, in different places and conditions, have been used in producing this marvelous Book of books, every part being as important in its place as the wheels of a watch. God the Holy Ghost alone could have designed and executed this greatest treasure on earth. But this revelation is so wholly of God, that if we knew the minute history of every person employed, and the very day on which he wrote his part, it would not afford the smallest help; it is only (as we are assured you will agree with us) the divine Author that can, and does, enable us to understand and ever enjoy this inestimable treasure, for which we would ever praise God.

A Warning About Marriage

Our reply to your letter is summed up in that pointed inquiry of the prophet, "Can two walk together, except they be agreed?" Let nothing induce you to link yourself with one who is not one with you in the things of the Lord. Think not that you will bring him to see with you after you have taken the false step. As well might you think of pulling a person out of a morass, by plunging into the morass yourself. How could you expect to set another right by going wrong yourself? Shall we do evil that good may come? We hold it to be a fatal mistake for two to come together who are not of one heart and one mind as to Christ and His cause.

Are All Unsaved People "Servants of Satan"? A Reader Inquires

Answer: From the time that our first parents listened to the voice of the tempter, and fell, the whole race, apart from the delivering grace of God, has been under his mastery. He led mankind on to fill the earth with corruption and violence before the flood, and after it, to worship idols, behind which were demons. Romans 1 gives us the declivity of idol worship; it began with images of men, then birds, then quadrupeds, and finally creeping things. Men might not have accepted worship of creeping things if that had been advanced first, but the descent was easy and natural to a heart estranged from God. In tree worship of creeping things Satan was showing himself more clearly.

The enemy of God and man was not called the prince of this world until the cross, for there his mastery of the race was fully exposed. He led the whole world on to cast God out of the scene when He had come into it in grace (John 14:30). He is also called the god of this world (2 Cor. 4:4). As the former he has subjects; as the latter he has worshipers, or at least controls their worship.

In Luke 11 he is called "the strong man," who guards his palace and keeps his goods in peace. His goods are people, and he serves many and various opiates to keep their consciences quiet so they will remain peaceful on the brink of hell. The Lord Jesus was the "stronger" Man who came upon him and overcame him (Luke 11:22). He entered into the strong man's house (the world), and bound the strong man in the wilderness (Matt. 12:29), with "It is written" as we read in Luke 4; then immediately He began to spoil his goods by casting out demons and healing the sick. He overcame the strong man by dying (Luke 11:22), and coming forth in resurrection He wrested from him the power wherein he trusted (Heb. 2:14, 15), and then "divideth his spoils" (Luke 11:22) by setting his captives free.

We need to remember that when man fell, he fell spirit, soul, and body, and as fallen he became an easy prey to the wiles of the devil. Satan controls the unsaved, and so the world in general, through the "lust of the flesh, and the lust of the eyes, and the pride of life." With great cleverness he knows how to appeal to man's fallen nature, and these three principles govern the whole world. "The wicked one" not only deludes the unsaved with these lusts which find their answer in the evil heart of man, but he presents the same things to the Christians; hence we are warned against loving the world, for "If any man love the world, the love of the Father is not in him." 1 John 2:15.

In John 8:44, the Lord addresses some thus: "Ye are of your father the devil, and the lusts of your father ye will do." This refers to the Jews of Jerusalem who had rejected Him and were bent on His destruction—it is a certain class. 2 Cor. 4:4 indicates a special class who had rejected the gospel and were blinded to it by the god of this world-Satan.

Lucifer in Isaiah 14: A Reader Inquires

QUESTION: Is it scriptural to refer to Lucifer in Isa. 14 as Satan?

ANSWER: The answer to your question is, No. Lucifer is not Satan. But inasmuch as many Christians have assumed that Lucifer is Satan, a more detailed answer is called for, also an explanation of what or who is meant by "Lucifer."

The confusion regarding Lucifer is due to a mistake by the translators. The original word should have been translated "bright star," or "morning star"; but these scholars chose rather to transliterate the word; that is, to merely spell the original word in English letters. That is what "Lucifer" is. If it had been translated into "bright star," no one would have supposed it to be Satan's personal name. The future beast of the Roman Empire will astonish the world; he will dazzle mankind and appear to usher in a new day for the earth. Men will feel that at long last they have a man who will bring in peace and order to a troubled scene. The Lord Jesus is the "morning star" of the New Testament who will appear for His own while it is yet dark and before He will shine forth as the sun in supreme majesty. The beast will so astonish men that they will say "peace and safety," and "who is like unto the beast? who is able to make war with him?" But their hope will be short-lived; for Christ, the coming One, will cast the beast into the lake of fire and destroy his armies before He sets up His world kingdom. And even before He appears, the awful judgment of the great tribulation period will come upon all the earth, especially on the kingdom of the beast.

Before examining Isa. 14, let us notice the 13th chapter, where the destruction of the old Babylonian kingdom of the Medes and Persians was foretold. The 12th verse of that chapter is often misunderstood. There we read, "I will make a man more precious [scarce, or rare] than fine gold." This is often interpreted as Christ, but instead it is the Babylonian soldier. The kingdom would be overthrown regardless of its former military prowess.

When we come to the 14th chapter, we find that which is yet future. But it is not the destruction of the old kingdom. It is rather the complete overthrow of the last holder of Gentile supremacy-the end of the "times of the Gentiles." These times of Gentile domination over the Jews—God's earthly people—began when God turned them over to Nebuchadnezzar for chastisement. At that time God permitted His earthly house to be destroyed, and a large portion of the people to be taken prisoners to Babylon. From that day to the present, the Jews have been subject to Gentile control. Even today with the Jews back in Palestine, they have not their old city with its notable sites; and their borders are being watched by a Gentile mixed armistice commission.

To understand the "times of the Gentiles," we should understand the second chapter of Daniel. There Nebuchadnezzar was given a most informative dream. The man seen in his dream is "the man of the earth," of Psalm 10:18. He is the Gentile overlord who came in in God's judgment upon His earthly people for their idolatry. This image had

a head of gold—Nebuchadnezzar;

breast and arms of silver—Medes and Persians;

belly and thighs of brass (or copper)—Grecians;

legs of iron—Romans;

feet of iron and clay mixed—the future revived Roman Empire.

We are plainly told by God that Nebuchadnezzar was the head of gold. Each subsequent world empire was inferior to its immediate predecessor. But while grandeur decreased from gold to silver, to brass, to iron; strength increased, as iron is stronger than gold.

Now it is not without precedent in Scripture for God to call a subsequent state by its original name. Thus in Isa. 14:4: "That thou shalt take up this proverb against the king of Babylon." This will be the last holder of Gentile supremacy which began with Nebuchadnezzar. And the last holder of that God-given supremacy (that does not say that the holder may not misuse the power) will be the beast of the revived Roman Empire. It is not improbable that this man is alive today, only awaiting the time for him to step forth publicly into the world arena. This man will have "a look more stout than his fellows," and will blaspheme God and those who dwell in heaven; perhaps this indicates that he will realize that the true Christians, the objects of his hateful rage, have gone to heaven and are out of his reach. He is described in Rev. 13 and 17.

This is the "king of Babylon" of Isa. 14 He will be allowed by God to reach the pinnacle of world power, which he will abuse as man reaches the culmination of the "day of man." In him and his joint workers, man's wickedness and defiance of God will reach its zenith, only to be toppled into the abyss of torment.

The spirit of the coming "king of Babylon" is already widely diffused in the world; it marks the "last days." Here is the language of the coming "beast" of the Roman Empire: "I will ascend into heaven... I will exalt my throne... I will sit also upon the mount of the congregation, in the sides of the north... I will ascend above the heights of the clouds... I will be like the Most High." vv. 13, 14. This is the language of a man; it is man in rebellion against God, in defiance of God. Five times he says, "I will." And is not this the character of the day? I will travel about the universe; I will go to the moon; I will not be deterred by any god; I am master of my own destiny. This at least is the language of the heart of man as he reaches for the summit, only to be plunged into the great vortex of the wrath of God. "The mount of the congregation, in the sides of the north" is the place assigned by God for His Messiah. See Psalm 48:2.

Then as we read in Dan. 2, the stone cut out of the mountain without hands (Christ coming in power) will smite the image upon its feet—that is, the last form of the Roman Empire—and break all the nations in pieces to make room for His world kingdom which will be administered by Him as man for God's glory. He, the only one who ever had a right to say, "I WILL," said, "I delight to do THY will, 0 My God." The fall of man began with man's exercising his own will, and man's day will conclude with defiance of God, and self-deification. God looked down before the division of languages and saw the works that the children of men were doing, and said, "Now nothing will be restrained from them, which they have imagined to do." How must God see the brazen effrontery of the present day!

In Isa. 14:9, Sheol (the Hebrew for the Greek word, hades) speaks in a soliloquy. Sheol denotes the souls separate from the bodies, but still conscious. When the beast is brought low, others in like state will speak in reverie, "Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof?" vv. 16, 17. "The loftiness of man shall be bowed down, and the haughtiness of men shall be made low; and the LORD alone shall be exalted in that day." Isa. 2:17.

Today it is "O taste and see that the Lord is good"; but soon will grace give way to judgment. As it is said in Isa. 14, "I will sweep it with the besom [broom] of destruction." At the present moment the Lord is waiting patiently for souls to be saved; but He has promised just retribution to this world for their sins, and for rejection of His Son who came in grace to save sinners. Judgment is decreed; it is on its way; the day is set, and the Judge appointed. We say with the poet to any unsaved soul, "Why wilt thou linger... God's wrath upon thee... judgment so nigh."

A Reader Inquires

ANSWER: The sure mercies of David are mentioned twice: "Incline your ear, and come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Isa. 55:3. "And as concerning that He raised Him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy One to see corruption." Acts 13:34, 35.

It is evident from these scriptures that the sure mercies of David are connected with Christ in resurrection. Isa. 53 gives us the rejection of Christ by Israel, His substitutionary work, His resurrection and exaltation; then chapter .54 gives some of the results for Israel, and chapter 55 exhorts and encourages on this groundwork; hence the "sure mercies of David" come in here.

In Acts 13 the same theme is discovered, for the previous verse, the 33rd, tells us that God fulfilled the promises made to the fathers when He raised up Jesus (not "again," but raised Him up by sending Him into this world- incarnation) according to the word in the "second psalm, Thou art My Son, this day have I begotten Thee." Then in the 34th verse the Holy Spirit speaks of His being raised up from the dead, "now no more to return to corruption," and quotes Isa. 55:3 about the sure mercies of David to substantiate the unchangeableness of His resurrection and consequent blessing.

The 16th psalm is also called upon to render testimony to this truth: "Thou shalt not suffer Thine Holy One to see corruption."

There is a greater connection between "Thine Holy One" of the 35th verse and the "sure mercies of David" of the 34th verse than appears on the surface. They are practically the same word in the original language. Psalm 89 is a case in point. There in the first verse the psalmist says he will sing of the mercies of Jehovah, and in the 19th verse, "Thou spakest. to [or, of] Thy holy one." The only difference in the Hebrew text between "mercies" of the first verse and "holy" of the 19th verse is that the first is plural and the second singular. Thus all the mercies of God are centered in His Son, the holy, or merciful One. The same connection is to be found in Acts 13 between the "Holy One" of verse 35 and the "mercies" of verse 34.

Therefore, we can conclude that the mercies to Israel based on a Messiah coming through the seed of David were lost when they cried "away with Him" and chose "a murderer and a robber." But God, who foresaw all, promised them "sure" mercies through Him in whom all mercies center, but in Him risen and glorified. So if Israel rejected Christ, and with Him their own blessing, God will bring all to pass without fail in Him whom He raised from the dead, and who will never return to it. The promises of blessing to David through his heir were not sure in the sense that when they came (in the Person of Christ) they were rudely rejected, but they are made sure in Him-David's greater Son -in resurrection. "For all the promises of God in Him are yea, and in Him Amen"; or, they are affirmed in Him and will all be confirmed in Him (2 Cor. 1:20).

Sin the Transgression of the Law: A Reader Inquires

QUESTION: Is "sin is the transgression of the law" (1 John 3:4) a definition of sin?

ANSWER: As admirable as the King James Version of the Bible is in many respects, yet this translation is very faulty here. It gives a totally incorrect idea of what sin is. Furthermore, if this translation were true, it would be in flat contradiction to a verse in Romans 5: "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." Adam was given a specific law: "Of the tree of the knowledge of good and evil, thou shalt not eat." He broke that law; he transgressed the commandment, and death was his portion. But this 14th verse of Romans 5 informs us that death reigned from Adam to Moses, even over those who had broken no law like Adam did. The ten commandments were not given until Moses's day. But men sinned, and death was their portion when there was no law. It is not merely that they died because their father Adam sinned, but because they were sinners by practice as well as by nature. Therefore we can see at once how very faulty the King James translation of 1 John 3:4 is.

It may be well to call attention here to the fact that this error has been perpetuated by a footnote in the C. I. Scofield reference Bible. Under Romans 3, the note says: "Sin is the transgression [italics theirs], an overstepping of the law, the divine boundary between good and evil." Luke 15:29 is cited as a proof text; it reads that the elder brother said to his father, "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment." Now this statement was a plain falsehood, and is a false idea of every Pharisee. The elder brother could say with another Pharisee, "God, I thank Thee, that I am not as other men," and be none the better for it; he added a lie to his many sins. The correct translation of 1 John 3:4 is: "SIN IS LAWLESSNESS"—man doing his own will and going his own way without regard to his Creator. The elder brother, even as he made protestations of innocence, was longing for the kid that he might make merry with his friends. His father was not in his thoughts, and so man lives today. God is not in his thoughts. The prodigal was enjoying the fatted calf with the father, and with those whom the father sat down at the table with him. The father said, "Let us eat, and be merry." The elder brother wanted a calf to make merry with his friends, apart from his father.

The Scofield note says of trespass that it is "the intrusion of self-will into the sphere of divine authority." Let us read a few verses from the book of Leviticus: "If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: and he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest.... If a soul sin, and commit a trespass against the LORD, and lie unto his neighbor in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbor; or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, or all that about which he bath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. And he shall bring his trespass offering unto the LORD a ram without blemish out of the flock with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him before the LORD." Lev. 5:15; 6:2-7.

Here we learn that "trespass" is connected with a case wherein God is dishonored, even though it may be a mere man who was defrauded. Nor is it sufficient that a sacrifice be offered to God, but the wrong done to man was to be repaid, and that not only in full, but according to the estimation of the value by the priest, one-fifth more was to be added to the amount of recompense.

Now if we turn to the 69th Psalm, we have the Lord Himself prophetically speaking, "then I restored that which I took not away." This is another aspect of the sin offering. The trespass offering takes account of damage that accrues to one through another's sin. And if we consider how sin dishonored God, the reproach cast upon Him by man's sin, we see how the Lord not only suffered in the sinner's stead on the cross for his sins, but He glorified God in all the reproach and dishonor brought to Him by sin. The Lord Jesus Christ not only answered to God for man's sins, but He brought glory and honor to God, so that (speaking reverently) God's nature has been glorified, and the fifth part has been added thereto so that God is richer than if sin had never intruded on His fair creation. At the cross of Christ we see how God's holiness-intrinsic holiness-His righteousness, His grace, His love, and all His attributes meet. Truly He has been glorified!

"Iniquity" was often connected with sin in relation to the "holy things." Our Great High Priest bears the iniquity of our holy things (Exod. 28:38). How much of self and of pride and fleshly satisfaction enter into our worship which should be in spirit and in truth! Therefore we need the gracious office of our Great High Priest, which we have, according to Heb. 10:21.

Correspondence: Short Hair; Rom. 6:14; Christ's Body and Bride; James 2:17, 20

Ques. It was said to me that you do not disapprove of women having their hair cut short. We would like to know what you think about it?

Ans. There are many things in all our ways as Christians that are not spiritual, that are carnal (1 Cor. 3:1). If children of God do not seek to walk with God in daily dependence and prayer for guidance, they find excuses to do many unscriptural things. If they earnestly ask the Lord for guidance, He will not fail to give it to them out of his word (John 7:17).

The fashions of this world keep changing. The Christian must seek to conduct himself in a decent, sober manner. It does not commend Christianity to be extreme. Rom. 12:1, 2 is good direction for us.

1 Cor. 11:2-16, is instruction, and shows that men are to uncover their heads, and women are to cover theirs when approaching to God,-the man being the type of Christ, the woman the type of the Church. It is a shame for a man to have long hair, and it is a glory to the woman to have her hair long (verses 14, 15').

When women display themselves in unseemly attire, paint their faces, cut their hair short,-in each and all of these it is a shame to them (Verse 6; also 1 Cor. 7:31; 1 Peter 3:1.7; 1 John 2:17). Let the young Christian women prayerfully read these verses and mark specially 1 Peter 3:1.7 for their deportment, and ask the Lord's help to carry them out.

Young Christian men will do well to avoid such women as are mentioned above. They are not suitable companions for Christian men, and will hinder the spiritual progress of their husbands.

The same applies also to young men-note 1 Peter 3:7. Neglect prayer and the Word of God, and you will assuredly go astray.

Ques. Could you tell us about Rom. 6:1.4?

Ans. The first part of the Roman Epistle up to 5:11, is about our sins,-how redemption has been accomplished, and we are justified by faith. The second part, from 5:12 gives our new headship, once in Adam, but now in Christ by His obedience made righteous.

But the flesh, the old nature being in me, I need to learn what God has done with it, that is: He has condemned, and executed it in the death of Jesus Christ, and we, knowing that, are to remember that we have died with Christ, and now we are to reckon ourselves dead indeed unto sin, and alive unto God through Jesus Christ our Lord.

Verses 1-4 is part of the reasoning to show that we should not continue in sin. It is said in 5:20, "Where sin abounded, grace did much more abound." The flesh might say, then we can go on sinning, but verse 2 answers, "God, forbid, how shall we that are dead to sin live any longer therein?" Our baptism unto Jesus Christ was unto His death; "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." We are not looked at here as risen with Christ, but we have this new life to walk in as men still on earth. Our faith sees us planted in the likeness of His death, so we shall be also of His resurrection. And we know now that our old man has been crucified with Him, that the body of sin might have no longer power over us, so that we do not allow its claims. We put ourselves on this new ground on which Christ is, and reckon ourselves "dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

Ques. Please tell me where to find in the Word where it is explained that only believers who lived after the death of Christ, are members of His body, and part of His bride? Was the thief on the cross part of it? M. J. S.

Ans. The truth of the Church of God, the body and bride of Christ, was committed to Paul the apostle to declare. Acts 9:4 was the first time it was said that we with Christ are one. It is seen in Rom. 12:4, 5. It tells us in Rom. 16:25, 26, it was kept secret till now. 1 Cor. 1:2 tells it is composed of saints or believers. 1 Cor. 12:12 to 27 tells how it was formed at Pentecost, when all the believers were baptized into one body. Eph. 1:22, 23, it is in the future glory. Chapter 4:4, it is here now. Chapter 5:22, 33, we see it as both body and bride. The love that gave Himself, and the union between the Head and the body, is expressed by the wife and husband-we love Him because He first loved us,-a love well proved in what it has done (verse 25), in what it is doing (Verse 26), and what we know it will yet perform (Verse 27).

1 Thess. 1:1, and 2 Thess. 1:1, call it the assembly which is in God the Father, and in the Lord Jesus Christ, telling us that every member of the body is also a child of God the Father, and the Lord Jesus Christ is our Lord and Master. Blessed be His name!

We have no authority to say that the converted thief on the cross was in the Church of God on earth, for that did not begin till Christ went on high, and sent the Holy Spirit down (Acts 2:33). We know that like all the Old Testament saints, he died in faith, and so is now absent from the body and present with the Lord (Heb. 11:13, 40).

Ques. Please explain "Faith if it hath not works is dead being alone." James 2:17, 20. M. J. S.

Ans. If faith is real, God can see the desire in the believer's heart to do His will. This comes from the new life he has in Christ, and produces good works. Perhaps in some, God only could see their desire, like Lot in 2 Peter 2:8, 9. He is called "just Lot," and a "righteous man," yet in reading his story it seems very bad to us. In Acts 8:15, Simon the sorcerer himself believed when he saw the miracles and he was baptized, yet was only a dead professor. In Eph. 2:8, 9, we see that the sinner who truly comes to the Lord to find a Savior, gets the faith from God, and his works come from God also. Notice that Paul stops the sinner from working for his salvation (Rom. 4:5). James starts the believer to work, because he is saved. Both are right. Good works accompany salvation (Heb. 6:9, 10),-the fruit of it,

"Just As I Am”

Mary M-was a young woman of eighteen, the eldest daughter in a well-to-do family in the town. There was the widowed grandmother, a genuine Christian, on her way to heaven. Then there were the two daughters and a niece, all professors of religion; but none of them really believers in the Lord Jesus Christ. The evening gospel-meeting had just finished, and some anxious ones were being spoken to, when Miss M-came up to me, and said she wished very much I would call and see her the following day, as she wished to speak to me further about what she had heard that night.

The following afternoon I called and found her waiting for me. She immediately opened the subject by saying,

“I have been thinking a great deal on these things for some time. A friend of mine presented me with a book, in which the gospel is very simply and clearly put, and it opened my eyes to see things in a new light altogether. I used to think that if I said my prayers night and morning, and went to church on Sunday, it would be all right at last; but I see now that I am a lost and ruined sinner, guilty before God, and that I must be saved by the Lord Jesus. My difficulty is chiefly this, that I do not feel as anxious about my soul as I ought. I do not feel the burden of my sins as heavily as some have told me they did; but I earnestly hope that the Lord will make me more anxious soon, and save me.”

“I am glad to hear you say that you have been awakened, Miss M-, to see that your church-going and prayer-saying will never take you to heaven; for I have no doubt that many religious people sincerely believe that if they do these things, they will get to heaven, and they only awake out of their delusive sleep when it is too late. I am glad that you see that salvation is in Christ alone; but I do not think you are much better off than before, when you think you have to make yourself ready for the reception of salvation by efforts of your own. You are just as helpless as ever, for you can no more make yourself feel the burden of your sins than you can take them away. Salvation is entirely of the Lord.

“Let me illustrate it thus: Suppose a rich man should provide a free supper for all the ragged children of this town. Supper being on the table, the servants are sent out to bring the children in. Of course, they are all glad to hear about the free supper, and their teeth are set on edge to get to it; but they have an idea in their minds that every one who goes to the supper ought to be dressed in black, as the servants are. When they look at their muddy feet and tattered coats, they shake their heads and say to themselves, `We cannot go to supper like this-we must be dressed first;' and that being out of their power, the thing is settled-there is no supper for them. Now, there can be no dispute about black clothes being a suitable outfit for supper, but he who provided the supper knew that in this case they were not able to buy them, and he therefore imposed no such condition. The invitation was to ragged children, and they were expected to come just as it found them.

"The supper was for ragged children.

"The gospel is for lost sinners.

"The beauty of the gospel of God's grace is that it meets the sinner just as he is. ' Christ died for the ungodly' (Rom. 5:8); and 'this Man receiveth sinners' (Luke 15:2).

“You are lost, whether you know it or not; and the burden of sin is there, whether you feel it or not; and God asks no further preparation from you than this, that you own yourself a sinner, and claim Christ as your Savior.”

"Well, that certainly puts it in a new light altogether. I see now that He is willing to save me just as I am.”

"Yes, that's it. He says, 'Whosoever believeth on Him shall receive remission of sins' (Acts 10:41). You are one of the ‘whosoevers.' Are you willing, then, to receive God's salvation on His own terms? Will you accept it as a free gift, just as you are? You cannot make yourself more welcome to it than you already are; you cannot make God more willing to save you than He already is.”

“How beautifully simple! I wonder why I did not see it before. I am a lost sinner; God says it. Jesus died for sinners-therefore for me. I see it all. He will take me as I am.”

Dear reader, God loves you as you are; He has provided salvation for sinners-therefore for you; and He invites you, with all His heart, to accept it in the very condition you are at this moment.

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." 1 Tim. 1:15.

“God commendeth His love toward us, in that, while we were, yet sinners, Christ died for us." Rom. 5:8.

Pharaoh's Heart Hardened

"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." Rom. 9:18.

This sets forth God's sovereign right to do as He pleases. Man must bow. It is of no use to reason or reply for God must have the upper hand in the end. As to Pharaoh, the hardening of his heart was judicial. He had set himself to resist God's will, and he was given over to blindness and hardness of heart. No one was ever hardened or blinded who had the faintest or feeblest desire after God or His Christ. Theology makes difficulties in this matter; truth makes none.

Correspondence: Meaning of "Baptized for the Dead"

Ques. 37. What is the meaning of the words, "Baptized for the dead," 1 Cor. 15:29?

Ans. In 1 Cor. 15, Paul is proving that the saints rise from the dead, some were denying it. From verses 20 to 28 is a parenthesis. 1 Cor. 15:19 says., "If in this life only we have hope in Christ, we are of all men most miserable." As much as to say, Christians are put to death; what is the good of turning to be a Christian, if it is only in this life. Baptized for the dead, is taking the place of those already put to death as martyrs for Jesus.

They would have no object if the dead do not rise.

Ques. 38

"Thy rod and Thy staff they comfort me." Does the rod mean chastening? A. M. C.

Ans. Psa. 23, is so ordered by the Spirit as to apply to Christ here on earth, or to saints now, or in the future. The rod would signify Jehovah's power wielded for our good, the staff our stay and support. Chastening could not apply to the Lord, but is included in what we need.

“He restoreth my soul," is the thought of refreshment, when faint and weary, or cast down and troubled.

Ques. 39

What is the difference between New Birth, Conversion and Salvation?

Is Salvation instantaneous, both as to a fact before God and as to the enjoyment of it by the one that is saved?

Can one be saved and not know or enjoy it? J. H. J.

Ans. New birth is the communication of a new life in a soul. Without it one cannot understand the things of God. (John 3:3.) This life is wrought in the soul by the work of the Holy Spirit, using the word of God. (See John 3:5; James 1:18 Peter 1:23.)

Conversion is the soul turning to God. (Matt. 18:3.)

Salvation is deliverance. As this word is used in various connections, we need to consider the context each time it is used. Eternal Salvation is given to the soul the moment it receives the gospel. (Acts 16:31; Rom. 10:9.) This is a fact before God and also for the one who believes.

Often, through careless walking, or looking into oneself, the enjoyment of this truth is marred, and doubts arise.

Saved ones are to work out their own salvation with fear and trembling, lest they should hinder the work of God in their souls. He is to do the willing and the doing for us. (Phil. 2:12, 13.) This is day by day.

Then we are to wait for the coming of the Lord, and when He comes He will save us out of this world. (Rom. 13:11; Phil. 3:20, 21.)

Ques. 40

Who are the sheep and goats in Matt. 25:32?-N. C.

Ans. These are the nations or Gentiles, the living people who help or persecute the Jews, the King's brethren, during the tribulation period.

Those who believe the gospel of the kingdom, that is that the King (the Son of Man), is coming to set up His kingdom, and help His brethren, the Jews. These are the sheep, and they enjoy the kingdom- everlasting life on earth, while the goats, those who persecute the King's brethren, go away into the lake of fire, prepared for the devil and his angels.

Correspondence: Heathen Lost; Luke 14:26; Matt. 6:9

Ques. 71. If a man is saved by believing the gospel, are the heathen lost who have not heard it? Would it be justice? R. B.

Ans. Adam's sin brought ruin upon all his posterity, involving all his race in the consequences of his defection from God (Rom. 5:12-21), but Christ died for all, and no one will be eternally lost because he is born a sinner, but because of his sins. He is a responsible being, and God is holy. Read carefully Rom. 1 and see the fearful downgrade that man has pursued. Against this wicked course the wrath of God is revealed from heaven. (Rom. 1:18-21.) It is for his sins every man will be judged. "Because of these things (their sins) cometh the wrath of God on the children of disobedience." (Eph. 5:5-6.) "He is alienated and an enemy in his mind by wicked works." (Col. 1:21.) Babes often die in infancy; death proves they are sinners by birth, yet they are not lost, because "The Son of man is come to save that which was lost." (Matt. 18:11.) This passage is speaking of babes. In Luke 19:10 notice the difference; there it speaks of a grown-up person, who has sinned: "For the Son of man is come to seek and to save that which was lost." Every person is responsible for his sins. Can he put them away? No. Nothing but the work of Christ applied to the soul can do that. God in grace sent His Son to die. All who believe on Him receive remission of sins (Acts 10:43) and none can be saved without Him (Acts 4:12). God in grace has provided salvation. If He gives the sinner justice, the sinner will be eternally lost. A guilty man cannot plead for justice, but he can own his sin and cry for mercy; he can be cleansed by the blood of Christ alone. (1 John 1:7.)

Ques. 72. Please explain Luke 14:26. E. G.

Ans. This verse teaches us that Christ is to be our first object. His claims upon us are greater than the claims of our nearest relation. We are not to own their authority over us above His. It is in this way only that we are to hate them. We are to put Him first, as dearer than our own life.

In the epistles, the believer is looked upon as being dead and risen with Christ. (Eph. 2:6, Col. 3:1.) This is the Christian position, consequently the Lord tells the believer all he is to do. It is the Lord that says, "Wives, be subject to your husbands"; "Husbands, love your wives"; "Children, obey your parents"; "Fathers, train up your children"; "Servants, obey your masters"; "Masters, give unto your servants that which is just and equal." Thus the Lord gives us back those relationships to live in for Him. This puts Him first.

Ques. 73. Are expressions such as "Heavenly Father", "Our Father which art in heaven", in relation to an earthly people? And in John's gospel, "the Father", "the world", "not of the world as I am not of the world", refer to a heavenly people? R. B.

Ans. When the Lord Jesus came into this world, He began the revelation of God as Father. In John 17:26, He says, "I have declared unto them Thy name", which refers to His lifetime on earth; "and will declare it", goes farther, and takes in the full revelation of Christianity. In the first two gospels we have such expressions as "Heavenly Father", and "Your Father which is in heaven". These would apply to an earthly people. In Luke 11:2, we read, "which art in heaven", which is an interpolation. (See J. N. D.'s and other translations.) Luke 11:13 should read, "How much rather shall the Father who is of heaven," or "who from heaven will give the Holy Spirit to them that ask Him.”

So that Luke and John were writing more in view of the present time, when every Christian has the Holy Spirit and says, "Abba, Father." (Rom. 8:15-16; Gal. 4:6.) In all the Epistles we see this nearness and heavenly character. We are children of God and enter within the veil. We are also to be with the Lord in heaven, we share His place there. (John 14:1-3; 1 John 3:1; Eph. 2:18; Heb. 10:19.) This place was given to the disciples first when Jesus rose from among the dead (John 20:17), and belongs only to the present period of grace. Israel and the Gentiles in the Millennium will not have it, they are the earthly people.

From a Letter on Trials

"In simple, childlike faith we accept these dispensations of suffering and sorrow, seasons of heaviness through the manifold temptations; but knowing and seeing the end, His ever blessed end for us, sickness of various sorts, weakness and trial seem in these days the especial portion of the beloved of the Lord, and if in all these things is the life of our spirits, and by them we live, are we not the richest gainers?—the flesh put down and withered up, the true character of things here more clearly seen and estimated at their true value, the Father's love, the sympathy of Christ our

Lord, our High Priest, realized, His strength made perfect in our weakness, heaven and the things that are there where He sits entered into a little more in spirit, in heart and affections more at home with Him, I say it must be well, and how great our gain!

"Let us pray for the supply of the Spirit of Christ, a joyful consent of heart to the Father's will, a living in spirit with Him our Head, and the ever present expectation of His return... His blest ways are beyond our ken or praises."

The Kingdom of Heaven — What Is It? Leaven Hid in the Meal

My dear Friend,

A more complete study of Matt. 13 will enable you to see your mistake. No doubt most of us have had the same idea with regard to "leaven" as that to which you have given expression. It arises from not understanding the true meaning of the term "kingdom of heaven." When this is seized, all difficulty vanishes.

To what then does the term apply? To the condition of things during the absence of the King. Is this a condition of unmixed good? Alas! far from it. "An enemy" has been at work. He has introduced "leaven" into the "meal." He has sowed "tares" among the "wheat." Are "tares" good? No; they are false professors. Is "leaven" good? No; it is evil doctrine, evil principles, evil influence. The "meal" is good; the "wheat" is good; the "pearl" is good; the "treasure" is good; some of the "fish" are good. But there are bad and good in the kingdom—in the professing church—in Christendom. Christianity is like the beautiful snow as it descends in its purity from the clouds. Christendom is the odious and unsightly slush produced by the mixture of earth's pollutions with the pure material.

But we must not confound the Church or assembly of God with the kingdom of heaven, or the body of Christ with Christendom. The most disastrous results flow from this confusion. It leads to the denial of all godly discipline in the assembly. We are told that the tares and the wheat are to grow together. True; but where? In the field. But is the field the Church? No; the Lord distinctly tells us, "The field is the world." Arc we to root up the tares? No; angels will do that by-and-by. Are we to suffer known tares in the assembly? God forbid! "Put away from among yourselves that wicked person." 1 Cor. 5:13.

May I ask you to give Matt. 13 your prayerful study? Come to it with your mind free from all your preconceived ideas, and Christendom's f a 1 s e teachings. Most of us have had to unlearn a lot, to unship a quantity of mere rubbish, in order to take in the pure and precious truth of God.

I am, dear friend, faithfully yours,

Are the Lord's Supper and Baptism for Jews Only?

"I enjoy 'Christian Truth' very much. I am sending you a paper which recently came into my hands. The one who sent it believes that the Lord's supper and baptism were for the Jews only. This has bothered me somewhat. I want to be established in the truth."

ANSWER: Dear reader, the paper you sent us contains numerous inaccuracies and misstatements. Its erroneous teaching is a part of a system that has been built upon false premises. The foundation of sand upon which it stands is that there was a separate dispensation in the early Church—during the time mentioned in The Acts—which was for Jews only, and that to this period belong the miracles, gift of tongues, baptism, and the Lord's supper. We unhesitatingly say that this is without basis in fact. Certainly the sign gifts—tongues and miracles—ceased after a time, for. they were only to intro, duce Christianity; after it was established they were altogether unnecessary. But the truth for the Church has never been affected; it stands today as perfectly as in the days of the apostles.

We would refer you to Lev. 23 where God has given us a panoramic view of His ways from the death of Christ on to and through the Millennium. There you will find the Church's formation pictured on the day of Pentecost as the "two wave loaves" presented to the Lord. From that day in the third month there were no more feasts until the -seventh month. Then the first one in the seventh month symbolizes the calling of the Jews back to their land by their Messiah when He returns to the earth (Isa. 27:13 and Matt. 24:31). There is no place during the Church period for another dispensation.

The Church of God was and is composed of believers from among both Jews and Gentiles, although the ratio has changed. The Acts give accounts of the bringing in of the Gentiles, and of the work of the great Apostle to the Gentiles, and of one assembly that was predominantly Gentile—Antioch, Syria. If the saved Jews of that day clung to the old forms and ceremonies, it was because of their failure to apprehend their Pew estate; it was not because they were in a special dispensation. Such failure is still prevalent in Christendom.

Baptism never saved anyone's soul, and millions have been baptized, and died in their sins. It is, however, the outward mark of Christianity, and many converted and baptized Jews and pagans have felt the sting of this very keenly, for their families have borne with them until that moment. Baptism for them has been the dividing point between them and their unsaved relatives.

The paper you sent confounds John's baptism, Christian baptism, and the baptism of the Holy Ghost. It would be charitable to attribute this hopeless confusion to ignorance. John's baptism was unto repentance; Christian baptism is unto the death of the Lord Jesus. Acts 19:1-5 is irrefutable testimony to their being different. Certain disciples at Ephesus had been baptized unto John's baptism, but when Paul instructed them they were baptized with Christian baptism. (Contrary to your paper, a Jew's being baptized with John's baptism was not fulfilling the law in any wise—it was a confession that he was a sinner and had broken it.) The baptism of the Holy Ghost is again another thing, and was what took place on the day of Pentecost in the upper room when the Holy Spirit came down and indwelt the believers (Acts 2). Prior to that moment they were individual believers; after it, they were all united together, and to the Head in heaven—the Church had been formed.

In conclusion we would add, we would have every right to refuse to recognize anyone as a Christian who refused the outward sign of Christianity.

As for the Lord's supper not being for us, we believe the very suggestion comes from the enemy of our adorable Lord and Savior. It is the most blessed privilege a saint of God can have on earth. What must be the state of one who claims to be sheltered by His precious blood who can slur or lightly esteem such a privilege?

On the "night in which He was betrayed" the Lord Jesus kept the last Passover feast with His disciples; the Passover had looked forward for centuries to His death. At the conclusion of that Passover feast, the Lord instituted the remembrance of Himself in death, which memorial was to look back to the same great central point—the cross. The truth of Christianity had not yet come in, and the Lord made mention of the coming kingdom, but later the Apostle Paul was given a special revelation for the Church, and he was told that it was to continue "till He come." Read 1 Cor. 11:23-26 and note how he says, "I have received of the Lord"; he did not get it from Peter, James, or John; they could not have given him what he received. Yes, it is to go on until that blessed moment when He calls His Church home to be with Himself. Happy thought for every true heart! (Note that I Corinthians was not written to converted Jews—it says, "Ye know that ye were Gentiles, carried away unto these dumb idols." chap. 12:2).

We might note that the cup is spoken of as the blood of the new covenant, for surely that shed blood is the basis upon which will rest the new covenant with the House of Israel and the House of Judah. In fact, every blessing for man must stand on it. While Christians are not under the new covenant, we come in now in all the value of the same precious blood of Christ; and who have more right than we to remember His body given unto death for us, and His blood shed for us? Cold indeed must be the heart of one who can hide behind a theory, a doctrine, an interpretation, or anything else, to give up that which recalls to us His death. Shall not even the contemplation of it cause our hearts to rise up and say, "Unto Him that loved us, and washed us from our sins in His own blood,... to Him be glory and dominion forever and ever"? Let us say with the poet:

"Till Thou dolt come, we still would be

With grateful hearts rememb'ring Thee."

We would also caution our correspondent to beware of all such literature. There are many religious nostrums abroad in the land, and their labels are deceptive. It is wise to "avoid it, pass not by it, turn from it, and pass away."

We haven't time or space to go into all the gross errors contained in the paper you sent, but the statement that the righteousness that the Lord Jesus had as a Jew under the law is credited to us, is absolutely false. Not one thing He did in all His holy life under the law is credited to us. Remember that He "is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). He, Himself, is our righteousness—not something He did. One other grievous mistake is that of quoting John 1:29 as "the Lamb of God which taketh away the sins of the world." This is not true, and Scripture does not say "sins," but "sin." It is the thing itself, not some acts. He "bear the sins of many," not of the world; but He will ultimately remove the thing—root, branch, and fruit—from God's creation. Then instead of God being dishonored by sin, He will be manifestly and eternally glorified by its removal. At present we who are saved have the forgiveness of sins, for which we bless His holy name, and gladly remember Him in death, in His own appointed way. During the Millennium there will be a further display of His work in taking away the sin of the world, for sin will be restrained, and Satan bound. Then in the eternal state every trace of sin shall have been removed, for it will be a scene "wherein dwelleth righteousness"

(2 Pet. 3:13).

"Blest Lamb of God, Thy precious blood

Shall never lose its power."

Correspondence: 2 Cor. 12:16; Matt. 12:40; Heb. 5:7

Ques. 54. Kindly explain 2 Cor. 12:16. J. H. M.

Ans. There were many things said against Paul. (See 2 Cor. 10:2, 10; 11:4,12-15, 23-26; 12:11; etc.)

In 2 Cor. 12:16 he is going over what others said about him. He did not burden them himself, but, being crafty, he caught them with guile. 2 Cor. 12:17-18 show that neither he nor any he had sent, had done this. In 2 Cor. 4:1-2, he flatly contradicts such an allegation. "We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.”

Ques. 55

Please explain how the time is reckoned during which the Lord Jesus remained in the grave. Matt. 12:40.

Some one has said the Lord must have been crucified on Wednesday, to make three days and three nights; but according to Mark 15:42, it was on Friday, the preparation day. M. W. S.

Ans. "And the evening and the morning were the first day". (Gen. 1:5.) From sunset to sunset is the Jewish day. The Lord Jesus was crucified and buried on the sixth day of the week; this is counted one. The seventh day, on which the disciples rested, is another. Mary went and viewed the grave at night when the sabbath was past (Matt. 28:1, read "dusk" instead of "dawn"); the sepulcher was still closed; but early in the morning she pays another visit, and finds it open and empty this is the third day.

Luke 23:56 and 24:1 show that only the Sabbath intervened between buying and bringing the spices by the women.

You will find a sample of this kind of reckoning in 1 Kings 6:37, 38.

Ques. 56

Does Heb. 5:7 refer to Christ or to Melchizedec?

Ans. It refers to Christ. "Thou art My Son, today have I begotten Thee" (Heb. 5:5), is His personal glory. "Thou art a priest forever after the order of Melchizedec", is His official glory.

It is His history here on earth that makes us feel how truly able He is to take part in the sorrows of redeemed men. Here below He went into all the anguish of death, in dependence on God, praying to Him who was able to save Him out of death. Being here only to obey and to suffer, He did not save Himself. He submitted to God's will, obeyed Him implicitly, depended on Him for all He needed.

He took death on Himself, and felt its weight upon His soul. He suffered the consequences of what He had undertaken to do, and felt what it was to be under God's hand in judgment.

His godly fear was in understanding aright man's sinful condition and what it deserved from God. But He was obedient unto death, perfect in it all. He learned obedience by the things He suffered, then perfected-glorified as man- He became author of eternal salvation to all them that obey Him.

Heb. 5:7 is the Lord Jesus in the garden of Gethsemane.

Correspondence: Luke 16:9; Heb. 2:10 and 5:9; Luke 9:60

Ques. 65. What does Luke 16:9 mean? Are we to make friends of the world? Can they give us anything? Are their habitations everlasting? T. H.

Ans. The new translation reads the text, "And I say to you, make to yourselves friends with the mammon of unrighteousness, that when it fails ye may be received into the eternal habitations.”

We (Christians) are to consider ourselves stewards of all that the Lord has entrusted to us. If we use selfishly what we have, our possessions and natural talents will be a hindrance to us spiritually. If we remember we are stewards and use our money for the Lord, this is making friends with it. "When it fails" reminds us that we are here for a short term, then we will need to give account. (2 Cor. 5:10.) We are going on to eternal habitations with the Lord. If we are faithful now, we will profit then; and profit now also, for we lay hold of what is really life.

Read prayerfully 1 Tim. 6:17-19.

See last page of Vol. I, YOUNG CHRISTIAN, for fuller explanation.

Ques. 66

In what character is the Lord Jesus presented for us in Heb. 2:10 and 5:9? Does this differ from Heb. 2:18 and 4:15? L. S.

Ans. In Heb. 2:10, the Lord is "Leader" of the redeemed company. In Heb. 5:9, he is the cause or means of salvation to those who obey Him. In Heb. 2:18 and Heb. 4:15, He is the Priest to sustain those who are in the way. In Heb. 12:2, He is the "Leader and Completer"-the "Originator".

Ones. 67

What does "Let the dead bury their dead" mean? E. M. G.

Ans. Read Matt. 8:19-22; Luke 9:57-62. The claims of Christ over the believer come before every other claim. The man who said, “Suffer me first to go and bury my father", was putting the claims of natural relationships first, so the Lord answered, "Follow Me, and let the dead bury their dead." Men acting according to natural claims are here looked at as dead. If they are guided by earthly relationships, their fathers will be dead and buried before they are free to follow the Lord.

The Christian in the Epistles of Ephesians and Colossians is plainly seen as dead, buried, risen, and united to Christ in resurrection life. In this new position he receives instructions from the Lord how to carry out every relationship. Wives and husbands, children and parents, servants and masters, all are to own Christ first, and all we do is to be done in obedience to Him. His claims are supreme.

Correspondence: Mark 4:1; Heb. 2:1-4; Rom. 5:10;John 1:10, 14, 51

Ques. 61. Mark 4:1. What about "all they that do wickedly being burned up 'root and branch'?" H. G.

Ans. In the Old Testament, judgment is on the earth. It is putting down all rebellion against Jehovah and purifying the kingdom in which He is to reign.

In the New Testament judgment is "from heaven", and "against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (Rom. 1:18), and shows it is eternal in its duration. (Rev. 21:8 is eternity.)

Mal. 4:1, is speaking of the day of the Lord, when these wicked will be destroyed completely from the earth. Matt. 13:41, 42, is the same time. Matt. 25:41, 46, shows their eternal portion, Bear in mind that the Old Testament is judgment on the earth. The eternity of bliss and woe is unfolded in connection with the gospel.

Ques. 62

Heb. 2:1-4. What is the state of those to whom this is addressed? Also, is the "great salvation" referred to, that which the sinner, whether from among the Jews or Gentiles, receives at his conversion? L. S.

Ans. The epistle is addressed to Hebrews who have professed Christianity. They may or may not be true Christians; they are warned of the danger of going back to Judaism. All falling away in Hebrews is apostasy. The writer supposes them to be real (Heb. 6:9,10), and sees in them "things that accompany salvation". The proof of reality is seen in their holding fast to the end their boldness and confidence of hope, and he desires that they would continue in diligence. (Heb. 6:11, 12.)

The "great salvation" includes al! that Christ is for the sinner. It becomes his by faith in our Lord Jesus Christ.

Ques. 63

What is the force of "We shall be saved by His life"? J. E. K.

Ans. It is how the fullness of God's grace is assured to us. It belongs to the Blessed God's "not only so" and "much more", that after having made us His own, heaps on more blessings. If God reconciled us to Himself by the death of His Son when we were sinners, much more shall we be saved by His life. It was by His death we were brought into blessing. Now in the mighty energy of His new risen life, He cares for us. If He died for us to put our sins away, how much more will He care for us now, living in the glory. "Because I live, ye shall live also." (John 14:19.)

Ques. 64

What does it mean, "The world knew Him not?" (John 1:10; 14, 51? Also Eph. 5:10, 16.) A. P.

Ans. The world failed to recognize in Jesus its Creator; the Son revealed God, but man was darkness and did not comprehend the light. Even the Jews did not receive Him. Faith saw in the Word made flesh one in the character of an only begotten Son with the Father. See also 1 John 1:1-3. We are also the children of God, the Father, "therefore the world knoweth us not, because it knew Him not". 1 John 3:1. We know God as our Father, We are born of God. The 51st verse looks forward to the glory of Christ in the millennium, that is, when He reigns over this world; then both heaven and earth will worship Him.

Eph. 5:10. We were once darkness, but now light in the Lord. When we walk as children of light, that is, walking in communion with the Lord, we have His approval; we find out what pleases Him.

Eph. 5:16. "Redeeming the time, because the days are evil", means for us to use all our opportunities, both by word and deed, to serve Him. Satan and his servants are always active, and growing more so. We need, therefore, to be in earnest for our Master.

From One Who Was Ill

My earnest prayer is that our souls may reap a rich blessing through the trial in a deeper communion with the Father and the Son—our hearts more truly disengaged and free to listen alone to Him. There has been much prayer for me, I trust, to the Father's will. I have felt the seriousness of their prayer a good deal, remembering Hezekiah (Isa. 38:9). The Lord' s time for our departure to Himself is the best, and if interfered with it is a calamity. Perfectly restful, I had, and have, neither wish nor will in the matter, only desiring His glory and that Christ may be magnified in this poor body. I but want to give my little testimony to the Lord's grace, and to say how firmly the foundations stand all the rude blasts of adverse winds, for your own comfort when similar circumstances have to be met and passed through.

Head Coverings: A Reader Inquires

"Should sisters wear hats -head coverings -when we come together in a private home for a special meeting, perhaps informal in character?"

ANSWER: For the general principles of women's head covering we refer you to a pamphlet entitled "Because of the Angels" which is for sale by the publishers. The Spirit of God has laid down certain rules in 1 Cor. 11, and has also explained that the angels are spectators of things on earth. They should be able to witness in the Church on earth God's order of headship by seeing the man "uncovered" and the woman "covered" at the time of prayer; but alas! it is generally disregarded in Christendom, and so disorder and confusion are to be witnessed by the heavenly intelligences. The lack of adherence to the rules, however, is no reason why any of us should be guilty of the same thing. We have the Word of God to guide us.

In answer to your specific question regarding proper order in special meetings held in private homes, we would ask a few questions. Are the brothers and sisters, or even sisters only, invited to come together for the purpose of having certain questions concerning the Scriptures discussed? or perhaps to hear some brother give a talk on the Scriptures? If the answer is "yes" in either case, then is it not proper that such a meeting should begin and end with prayer? Can we think of not seeking the Lord's guidance and help at the beginning of such a meeting, or of not turning to Him in thankfulness at its close? Then in such instances the sisters are there in the place where prayer is wont to be made, and certainly should have a covering on their heads. The fact of its being a special or extra meeting, or of its being held in a private home does not alter that. The heads of sisters should be covered, and the heads of brothers uncovered, in such meetings.

all means should place a handkerchief or some other covering over her head at the time of prayer. There should not be a question about this, for she should so act in the privacy of her own home. It is a matter of godly order to be witnessed by heaven even though no other human being is there to see.

Whenever a sister is in the attitude of prayer, whether actually speaking to God herself, or where another is doing so, she should be covered, as the sign of submission to God's constituted authority. The same rule would apply for a man having his head uncovered. The only modification of the application of this important part of the Holy Scriptures would be when one is not in the attitude of prayer; for instance, one may pass out a tract on a street or in a public conveyance and at the same time silently ask the Lord to bless the printed word; or, one may at any time lift the heart to the Lord for His guidance and help without getting into an attitude of prayer. How quickly one may in spirit desire, "Lord, guide me," or "Lord, help me."

We desire for ourselves, and for all the dear saints of God, a greater simplicity about the Scriptures, that will accept things without reasoning, and also a deeper reverence for and trembling at the Word of God, and the spirit of subjection of heart and mind to its divine precepts.

Correspondence: 1 Tim. 1:8; Lost Tribes Restored/Identified?

Ques. What is the lawful use of the law spoken of in 1 Tim. 1:8?

Ans. That for which it was intended, namely, as a rule for man in the flesh, (not that he could ever keep it, but to demonstrate that he could not). The Christian is not under law. Hence to put him under it is not a lawful use of it; nevertheless he is to walk in the spirit of it and indeed far beyond it (Matt. 5, etc.).

Ques. How and when will the lost Ten Tribes be restored, and can they be presently identified?

Ans. Israel, or the ten tribes, were taken to Assyria (2 Kings 17) about 130 years before Judah, or the Jews, were taken to Babylon. Idolatry, and turning to Assyria for help instead of to God, were the immediate causes of the deportation of the ten tribes to Assyria (see prophet Hosea). Not being involved in the guilt of Judah in rejecting and crucifying the Messiah, their restoration to the land of their fathers will be accomplished in a special way. They will not pass through the awful trials under the Anti-Christ which their brethren of Judah will. Ezek. 20:33-39 records the restoration of the ten tribes by the Lord Himself. The mass of Judah will be restored by the aid of a seafaring nation (Isa. 18.).

Whatever human instruments may be employed in assisting the return of the ten tribes, they are hid in the meantime and God Himself is presented as the source and power of their return. It is to be noted, too, that God deals with the conscience of Israel, or the ten tribes, in the wilderness, not in the land, and as the unbelieving and disobedient fell in the wilderness, and only the faithful entered it, so will it be in the return of these tribes; the rebels and disobedient will be first purged out, and then the godly will be brought into the land to rejoin their converted brethren of Judah. This sifting will take place while the Jews are suffering under Anti-Christ in the land. The wondrous meeting of the long disunited tribes of all Israel is most touchingly written in Jer. 31:8, 9.

There is an after return of any scattered amongst the nations, whether of Jews or Israelites, when the Lord comes, for it is He who sends out His messengers to gather His elect (Matt. 24:31; Isa. 66:19, 20).

There was a return of certain remnants of Judah from Babylon to Jerusalem after the seventy years captivity (see Ezra and Nehemiah), but there has been no return of Ephraim or the ten tribes. God has His eye upon them; He knows where they are, for He scattered them.

It is most singular that people will pretend to tell who and where the descendants of these long-lost tribes are. The truth is, no single people or nation can claim to be their descendants, for they were to be scattered amongst the heathen, and dispersed through the countries; their scattering and dispersion were to be world-wide (Ezek. 20 and 34.).

God further declares them to be 'lost,' that He will 'search' and 'seek them out.' What God says, He will do, man is daring enough to say he has done. God says He will search for, and seek the lost sheep of Israel. Man says he has searched them out, and can tell you who, and where they are.

You have only to read carefully these two chapters to have all such thoughts as have been current of late dispelled. There is nothing like the sure and unerring testimony of God's blessed Word in meeting the foolish thoughts and vain speculations of men.

Correspondence: Antediluvian Race; Acts 1:11; Col. 1:20; Eph 1:10; Psa. 16:1-2

Ques. Did the Lord actually go down to the place of the imprisoned, antediluvian race, to preach to them (or announce) the accomplishment of salvation?

Ans. Read 1 Peter 3:19-22. It was the same Spirit, that quickened Christ from among the dead, that in Noah preached to the ant-diluvians, and it is because they did not hearken to the preaching by Noah that they are ever since in prison.

The Lord Jesus, when He died on the cross, went to His Father to whom He commended His spirit. He was absent from His body, present with His Father. The ascension of Christ is when body and spirit, united in resurrection, ascended up to the Father, a glorified Man.

Ques. Does Acts 1:11 refer to Christ's coming for us, or to His appearing to Israel

Ans. The disciples here are still the remnant of Israel, looking for the setting up of the kingdom.

When the Lord comes for us, who are His heavenly people, we will hear His shout, and will be caught up in a moment to meet Him in the air. (1 Thess. 4:16,17.)

When He comes to Israel as King, we will come with Him, and every eye shall see Him. He shall so come in like manner as they saw Him go; this is His appearing.

But the precious truth expressed here is sweet to each saved one-that is "this same Jesus," the "Lord Himself," whom we have known as our Savior, will come for us. He will not send an angel for us.

Ques. Please explain (1) Col. 1:20; (2) Eph. 1:10.

Ans. (1) This passage stands in remarkable and striking contrast to Phil. 2:10, and here, when it is a question of being compelled to bow, three orders of things are included, things celestial, terrestial, and infernal. There, where it is a question of reconciliation (Col. 1:20), and making peace by the blood, the things infernal are most pointedly omitted, and the expression "all things" is expressly limited to things celestial and terrestial. The distinction is all important. What the reconciliation of earthly things means we know; that of heavenly things is more mysterious. In some way we know that Satan has access to the heavenlies, and there must be defilement where his presence is. Heb. 9:23 refers to the same subject. It is sufficient for us to know that there will be nothing in heaven or earth left that is not reconciled to God by the blood of Christ.

(2) In Eph. 1:10, "all things" is again limited to things celestial and terrestial. Here Christ is not the reconciler, but the head and center of all, even as He will be in the Millennial reign, when this passage will be fulfilled.

Ques. Please explain "In Thee do I put My trust," and "My goodness extendeth not to Thee." Psa. 16:1,2.

Ans. Psa. 16 is a breathing of the spirit of Christ, in the place of dependence upon God into which He voluntarily entered. "In Thee do I put My trust." He speaks as the dependent man. As to Jehovah, He says, "My goodness extendeth not to Thee." As to the saints, He says, "All My delight is in them." It is our privilege, in our little measure, to breathe the same spirit of trust in God, and of delight in His people. In Jesus it was perfect. He, though God over all, blessed forever, yet so perfectly took the place of man that He could say to God, "In Thee do I put My trust"-"My goodness extendeth not to Thee"-"My flesh shall rest in hope.”

Unleavened Bread: A Reader Inquires

"Should unleavened bread be used in the remembrance of the Lord in death? Was it not unleavened bread that the Lord used when He instituted His supper?"

ANSWER: It seems quite evident that the Lord Jesus used unleavened bread on that "night in which He was betrayed," for it was at the Passover; and in Exod. 12 the Israelites were told to eat the Passover lamb with "unleavened bread." The day following began the feast of unleavened bread which was to last seven days, during which time leaven was not even to be in their houses. Some people, therefore, have concluded that only unleavened bread should be used by Christians in keeping the Lord's supper. Such a conclusion, however, is a mistake; it is an attempt to carry over the actuality of the type, rather than its typical significance, into Christianity.

Leaven was forbidden in any offering made by fire to the Lord (Lev. 2:11). Inasmuch as it typifies the working of evil, it could not be offered in a sacrifice which spoke of Christ. There were two occasions where leavened bread was used, and both of these tend to emphasize this same truth. In the peace offering the offerer was to present "leavened bread" besides unleavened cakes and wafers (Lev. 7:12, 13), but this offering spoke of communion or worship, and the leavened bread shows that sin was present in the offerer, who later ate the bread.

In Lev. 23 leaven is also found in the two loaves that typify the Church as formed on the day of Pentecost; here again it is evil as found in the Church on earth. All this is conclusive proof of the typical significance of leaven.

When we come to the New Testament we always find the same meaning involved in the use of the word "leaven." The leaven of the Pharisees was hypocrisy, and the disciples were to beware of the leaven of the Pharisees (hypocrisy) and of the Sadducees (infidelity). The corruptions of Herod, who was a proselyte to Judaism, were also spoken of as leaven, "the leaven of Herod." (Luke 12:1; Matt. 16:6, 11, 12; Mark 8:15.) Then in Matt. 13 in the parables of the "kingdom of heaven"—the sphere of profession on earth—there was the woman who hid leaven in three measures of meal "till the whole was leavened." This is the secret working of evil doctrine which has well-nigh permeated the whole lump of Christendom. Its progress was to be steady, and eventually embrace the whole of profession. It was not to be checked nor eradicated by men.

In the Church proper the case was different; evil workers were to be put out, for "a little leaven leaveneth the whole lump" (1 Cor. 5). The man who was guilty of immorality was to be excluded, for before God the assembly was unleavened. The Apostle, by the Spirit of God, then brings in the practical application of the feast of unleavened bread. If the Israelites were to put away leaven for seven days (a picture of a complete cycle of time), so were the Christians to keep that feast in its spiritual application by keeping free from evil. "Christ our passover is sacrificed for us: therefore let us keep the feast [feast of unleavened bread seven days, or the whole of our lifetime on earth], not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." vv. 7, 8.

In Gal. 5:9 the evil doctrine which was at work among the churches in that province was also referred to as leaven, and the same word is given: "A little leaven leaveneth the whole lump." This is indeed salutary, for some Christians admit that moral evil would contaminate the whole body of Christians, and yet allow evil doctrine to work without expulsion. The two evils are classed in the same category—leaven that defiles all.

In no single instance is the Christian enjoined from using material leaven; such injunction would bring him back under the Mosaic economy. He is to keep himself free from that which leaven typified; that is sin; but the shadows in the ceremonies of the past age are not for him to observe. He may use leaven or not as his taste may dictate. There is no wrong in his use of leaven- yeast. The same thing is true of many outward observances obligatory to the Jews; they have no place in Christianity.

Nowhere is it mentioned whether or not the loaf the Lord Jesus used in instituting His supper was leavened or unleavened. In Christianity it is immaterial; the great point is that it was a loaf of bread, and that that loaf unbroken bespoke the Lord's body before it was offered; and when it was broken it symbolized His body given unto death for us. To bring in anything as to leaven is to miss the mind of the Spirit, and to get souls occupied with something else rather than the Lord Jesus in death. It is quite natural that the natural man would be occupied with natural things—bread and wine—but may we be so occupied with Himself that we lose sight of mere nature and see "Jesus only." It is hard for nature to get above itself, like the woman of Samaria; she could not understand what the Lord spoke about for she could not get beyond the actual well, water, and waterpot.

The same type of question has often been raised about the "fruit of the vine" used in the Lord's supper, whether it was fermented wine or unfermented grape juice. How gracious of the Lord that neither the one nor the other is insisted upon; He merely said "the fruit of the vine." No doubt it was fermented wine that He used on that occasion, and certainly the Corinthians used wine, for some became intoxicated when they joined their "love feasts" with the Lord's supper; and they had to be rebuked (1 Cor. 11). In those days there was no way of preserving unfermented grape juice; it was not thought of. Doubtless wine was used.

But surely the Spirit-taught Christian should be able to remember the Lord in death with either leavened or unleavened bread, wine or unfermented grape juice; and Scripture leaves it without comment or instruction. Certainly if only unleavened bread were available it should not distract any heart from the purpose of remembering the Lord in death, nor should the availability of grape juice instead of wine change our one thought as to the meaning to us of "the cup." It is the "loaf" and the "cup" that bring the Lord before our souls, not the fermentation or the lack of it in either case.

We might add a few more words, as to a subject closely akin to this one; that is, the Lord and His disciples were in an upper room. Here again nature would get occupied with the location of the room, rather than with "the Lord's death." Perhaps a significance can be taken from the upper room, that it was apart from the world, and so should our remembrance of Him in death be; but this could be true in a cave below the surface of the earth, or on any floor of a building above it. Let us not interpose anything between our souls and the all absorbing object for which we come together—"This do in remembrance of ME."

God in His grace has left no instruction in His Word on some points. Not one word is given as to what hour of the day we should thus remember Him. Circumstances in certain countries might make afternoon or evening the only time allowed, or might preclude the use of wine or of leavened bread (or the reverse); but all this should in no way affect the simple remembrance of "the Lord's death till He come." May we give more attention to coming self-judged into His presence, so that there may be no hindrance to the discerning of the Lord's body (1 Cor. 11:28, 29) and the leading of the Holy Spirit of God. These are things that should concern us, not the things of nature.

Correspondence: Psa. 138:2; Acts 2:16-17; Rom. 11:26; The Lord's Table

Ques. 57. Please explain Psa. 138:2: "Thou hast magnified Thy Word above all Thy name." L. S.

Ans. The absolute authority of the Word of God is seen in this verse. Jehovah has made His Word great above all His renown. We must therefore receive and honor the written Word above all that we have heard of Him: above everything else.

Ques. 58

Is there any authority in the Word of God for women preaching? Does Acts 2:16-17, give any? I. E. K.

Ans. 1 Cor. 14:34-36 and 1 Tim. 2:12, distinctly forbid women speaking in public, or taking a place as teacher or preacher to men. We never find a woman speaking publicly in Scripture. Mary carried a message to the brethren (John 20:17-18.) Philip had four daughters that prophesied, but it must have been privately. They were forbidden to be speakers in the assembly. The quotation from Joel's prophecy will be fulfilled in the day of Israel's restoration. The apostle said, "This is that which was spoken by the prophet Joel;" that is, it was of the same kind. It was not drunkenness, as they supposed.

Ques. 59

Please give a few scriptures to prove that Ques. 45 is answered right, as I have heard another interpretation. I. H. (Ques. 45. What does "ALL ISRAEL shall be saved" mean? Rom. 11:26.)

Ans. Rom. 11:26. Just now Jews and Gentiles are all alike needy sinners, are all concluded in unbelief. (Rom. 11:32, John 3:36.)

Ezek. 37:11-12. "The whole house of Israel" is the uniting of the two and the ten tribes together into one stick, one kingdom. "I will open your graves", in this passage and in Dan. 12:2, is taking the Israelites out from among the heathen nations and bringing them into their own land. (Ezek. 37:21.)

Zech. 12:9-13:1. This is the way the Lord brings every one of them who will be saved, to repentance, and the fountain is opened for them; but in Zech. 13:8-9, we see two-thirds of them cut off and die; in Ezek. 20, it is the ten tribes who are brought into the wilderness and are purged there, so that the rebels do not enter into the land at all. (Ezek. 20:34-38.) (Read also Matt. 13:41-42) The antichrist is himself a Jew (Dan. 12:37), and is cast into the lake of fire. (Rev. 19:20.)

But in the millennium, when the covenant is established with Israel (the ten tribes), and with Judah (the two tribes), then each of them shall know the Lord, from the least of them unto the greatest of them. (Heb. 8:8-12; Ezek. 36:25-29.)

Ques. 60.

How do we really know that we are at the Lord's table? There have been so many divisions; how do we know that we are with the ones who have remained faithful to His name and are still meeting on the ground of the one body? Are there any scriptures to prove the same? L. M. S.

Ans. The truth that "there is one body", that we are united by one Spirit to Christ our head, and to all believers as members one of another, is the blessed truth that brings us together. Every denomination claims to have the Lord's table, and they have professedly (1 Cor. 1: 2), and many believers in them enjoy individual fellowship with the Lord in taking the Lord's supper, but it is with those actually gathered to Christ's name (Matt. 18:20), that His presence is promised, "there am I in the midst of them". To be gathered to His name, is to be gathered in holiness and truth; His name means that. (Rev. 3:7.)

The Holy Spirit is also the Spirit of truth: He is the gatherer and can gather only to that name. The truth, where it is owned, will have us together as one in separation from evil. The two wave loaves baken with leaven (Lev. 23:17), is typical teaching, that evil, that is the flesh, is in us all, and we need forbearance with each other on this account (Eph. 4:2), but the leaven is not working when it is baked. There are three kinds of evil, which, if allowed, would deprive us of the presence of Christ in the midst.

First: Immorality, or unrighteous living. (1 Cor. 5.) Second: Bad doctrine that touches the foundation of our faith in Christ and His finished work. (2 John 9-10.) Third: Divisions. (1 Cor. 1:10; Rom. 6:17-18; Eph. 4:1-4.)

The first two are easy to understand. The last asks our submission to the truth that we are one, for without this unity of the Spirit, discipline could not be carried out, nor divisions kept out. The unity of the Spirit implies identification with all those with whom we break bread, and judges all those who, though right in their individual walk and doctrine, are associated with loose or independent meetings of Christians, and who are therefore not gathered in the Spirit's unity.

The start of each meeting of Christians generally tells what principles it is gathered on. If not gathered by the Spirit, it is man's will that brought them together; they cannot in truth claim Matt. 18:20. A wrong thing will not grow right. It is of no use for any of us to say, we are right, for a right thing often goes wrong. What we need is subject hearts to the truth, hearts that desire to keep Christ's word and not to deny His name. (Rev. 3:8.) Going on, subject to, and maintaining, the truth of the unity of the body, in separation from evil, the Lord will be with us according to His Word.

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Correspondence: Fifty Days; Mark 4:26-29; Passion Play; John 14:12

Ques. 76. Please explain how you find fifty days between the resurrection of the Lord and the coming of the Holy Spirit? W. H. H.

Ans. The word "Pentecost" means fifty, or the fiftieth; the allusion is to Lev. 23. In that chapter we get two offerings on the morrow after the sabbath. The wave sheaf is the type of the resurrection of Christ. (Lev. 23:10-14.) There is no sin offering attached to that; it is the Lord Himself. Then seven sabbaths were counted, and on the morrow after the seventh sabbath, that is, the first day of the week, a new meat offering-"two wave loaves baken with leaven"-is offered. A sin offering accompanies it, for it is typical of the redeemed Church, which, though redeemed, has sin in each member. (Lev. 23:15-21.)

In the New Testament we see that the Lord rose on the first day of the week, and was seen of His disciples forty days (Acts 1:3); then came His ascension. The disciples continued in prayer and supplication the rest of the period (not many days), till Pentecost, the fiftieth day, was fully come; then the Holy Spirit came down.

Ques. 77. What does Mark 4:26-29 mean? W. H. H.

Ans. Mark 4:26-29, compares the kingdom of God "unto a man that casts seed into the ground" who rising and sleeping day and night, allows it to increase without taking any notice of it. The earth produces thus fruit of itself, first the blade, then the ear, and then the full grain in the ear. Now when the fruit is ripe, the sickle is put in at once, because the harvest is come. Thus the Lord worked personally, sowing the Word of God upon earth; and at the end, He will return, and work again in person, when the time for the judgment of this world shall have come, but now, in the meantime, He remains seated at the right hand of God, as though He did not occupy Himself with His field, although in secret He does work by His grace, and produces everything. But it is not manifest. Without being seen, He works to make the seed grow in a divine way, by His grace, whilst apparently He allows the gospel to grow, without having anything to do with it, until the harvest. Then He will appear and will Himself work openly." (J. N. D. Col. Writ.)

Ques. 78. What do you think of the Passion Play? W. H. H.

Ans. To make the Lord Jesus and His finished work the subject of an entertainment is sacrilegious. Think how horrible it must be in the eyes of God, the Father, that men should dare to personify His beloved Son in the hour of His deep suffering as an atoning sacrifice!

Ques. 79. John 14:12. To whom does the Lord refer? Is it before the cross that those who believe shall do these works, or does it take in believers in this present time? What are the works referred to? J. E. K.

Ans. The Lord is speaking of what is true of believers when He would be with the Father. The Holy Spirit would then dwell in them, and what they did would be done in the power of the Spirit. The works would include such as Peter (Acts 5:12; 15:16), and Paul (Acts 19:11-12) did; but also to see Christ-"the life of Jesus" (2 Cor. 4:10-11)-produced in redeemed men, once under the power of sin, is more wonderful than to see the moral glory in all its perfection in Him who was ever and always altogether perfect. What care we should take to walk in the power of the Spirit ungrieved. (Eph. 4:30.)

Correspondence: John 14:12; Young Christians

Ques. 74. Please explain John 14:12. Does that include the saints of today? L. M. P.

Ans. The Lord is teaching His disciples that His going away would be gain to them. The Comforter, the Holy Spirit, would come to abide; this would give a higher character to all they did. It would be done by the Spirit, in the power of a glorified Christ. And whatsoever they asked in His name, He would do, that the Father might be glorified in the Son. "If ye shall ask anything in My name, I will do it." We should ask for that which is for His and the Father's glory.

It is just as true for us now as for those He spoke to. We need to watch not to ask selfishly. And we ought to be exercised that we should not be so unbelieving.

Ques. 75. Kindly explain in THE YOUNG CHRISTIAN the following passages of Scripture: Matt. 10:34; John 3:20-21; 1 Peter 2:13-14. E. B.

Ans. Matt. 10:34, This verse and its context show that the Lord Jesus is rejected and that man's heart is enmity against God. (Rom. 8:7.) Our dearest friends on earth, if not converted, may be our bitterest enemies, because we love and desire to serve the Lord Jesus. If we are true to Him, the world will hate us. (John 15:18-16:2; 1 John 3:13.) As long as Christ is the rejected One, His followers will need to endure opposition from the world. (Read the whole passage.)

John 3:20-21 the sinful nature of man hates the light of God's presence, for it condemns his evil ways; he therefore keeps away from the light. But he that practices the truth, comes to the light; this is a man born of God. (John 3:5) He delights to be in God's presence, for all his sins have been judged and are put away by God; he is hiding nothing: his deeds are manifest as wrought in God. Christians are children of light (Eph. 5:8), and walk in the light (1 John 1:7; Eph. 2:8-9).

1 Peter 2:13-14. These verses speak of subjection to the powers that be-the laws of the land. (Rom. 13:1-7.) These are called ordinances, and are to be respected, except where they interfere with our duty to God, then we must "obey God rather than men". Thus Peter and the apostles answered when they were commanded not to teach in the name of Jesus. (Acts 5:28-29.)

A different kind of ordinances is mentioned in Col. 2:20-23. These we are not to be subject to-restrictions, such as, "Touch not, taste not, handle not", what we are to eat, or drink, or use; religious ordinances for the improvement of the flesh; pledges or vows. All these we are free from, because we have "died with Christ from the elements of the world", and, now, "risen with" Him, we are to be occupied with things above. (Col. 3:1.)

Correspondence: Rom. 13:14; Acts 2:16-18; 1 Tim. 5:8

Ques. 41. What does Rom. 13:14 mean? A. G. P.

Ans. Read Rom. 13:11-14. We are waiting for the Lord's coming, and our behavior is to correspond with our character as children of light. We are to walk honestly, as in the day. We are not to give way to the lusts of the flesh, but make the Lord Jesus our pattern, and thus put on in our practical life, the Lord Jesus Christ, making no provision to indulge in worldly desires and pleasures.

It is quite right to make provision for our households and bodily needs. The contrast in verse 13 will help to make plain what the apostle meant.

Ques. 42

What is the meaning of Acts 2:16,17,18: "But this is that which was spoken by the prophet Joel", in reference to "your sons and your DAUGHTERS shall prophesy?"-W. H. E.

Ans. It was so marvelous to hear men speak "the wonderful works of God" in tongues they had not learned, that in amazement they say, "What meaneth this?" Others said, "These men are all full of new wine." Peter answers, "These men are not drunken as ye suppose." "This is that which was spoken by the prophet Joel." Joel prophesied of the pouring out of the Spirit on all flesh when the millennial reign of Christ begins, in the time of Israel's restoration; and extraordinary signs as in Acts 2:17, 18, will accompany it. But, notice, Acts 2:19, 20, show signs of a different kind, in heaven and earth, in sun and moon. These will precede the blessing, as said, "before the great and notable day of the Lord come.”

What we see in Acts 2, is the same Spirit that now indwells believers only, and baptizes them into one body (1 Cor. 12:12,13), and forms the limited aspect of the house of God (1 Tim. 3:15; Eph. 2:22); but this is not yet the fulfillment of Joel's prophecy; it is a different people who now receive the Spirit.

In Acts 21:9, Philip's four daughters prophesy. (See also 1 Cor. 11:4,5.) We do not get women in Scripture praying in public or preaching to saints or sinners. So we need to think of them exercising this gift where and when it would be according to Scripture.

Ques. 43

Does 1 Tim. 5:8 include the thought of one laying by in store against death: as by life insurance and the purchase of a house for the benefit of those dependent upon him? If not, what scripture would show the Lord's mind in regard to those matters? F. F. S.

Ans.-1 Tim. 5:8 speaks of a believer's duty to provide for the present need of those dependent upon him, and this extends sometimes to caring for a mother, sister, etc. (1 Tim. 5:16), that they might not be a charge to the assembly. Unbelievers, with only natural affection to guide them, will care for their households. If a believer did not, it would be a reproach to the truth.

Matt. 6:19-34 tells us not to be anxious about the future. We can only provide for them according as God has prospered us; the rest we are to cast upon Him (Phil. 4:6).

Man is a steward of what is committed to him. The believer with a heavenly calling is also a steward of all the Lord gives him. If he allows his heart to be taken up with earthly things, his spiritual enjoyment is hindered; he does not enjoy "his own" portion, the "true riches". (Luke 16:11, 12.) He is responsible, and therefore should seek guidance from the Lord (Prow, 3:6), when to spend, when to keep, when to give, and how to trade with it. (Luke 19:13.)

It is against natural affection, and it would certainly be wrong, not to do our best to provide for our children (2 Cor. 12:14): at the same time we should seek to teach them dependence on God, and exercise our own hearts to walk in it, avoiding a covetous spirit that desires what we have not, lest to get it, we leave the path of dependence upon God, for some invention of man's, that appeals to our natural selfishness, by offering us something large for very little, and, what is worse- for it destroys dependence on God- promises immunity from need, thus depriving the soul of the exercise needed to walk with God.

The path of faith is to trade with what God has put into our hands; to go beyond this is getting into debt, to trade with other people's capital. We should avoid debt, and seek to be content with what God has given us. (Matt. 6:24; 1 Tim. 6:9-11.)

There is nothing to hinder us buying a house, or whatever we may need, if we pay for it honestly, thus doing all for the glory of God. (Col. 3:17.)

Correspondence: Matt. 3:15; Present Return of the Jews

Ques. Why did the Lord say, "Thus it becometh us to fulfill all righteousness." Matt. 3:15.

Ans. Christ did fulfill the law, and made it honorable. He kept it perfectly, and was the only one who ever did. It was this that in part showed His perfect fitness to ba a ransom for us. He kept the law as being born under it, and not for us as substitute. We are justified through His blood, not by His life before the cross.

Ques. Is the present return of the Jews to the land of Palestine the fulfillment of Isa. 54?

Ans. Isaiah M looks on to Israel's full restoration as a nation to the Lord, and His delight in her (see vs. 3-10), and His future care over her. It is all a beautiful picture of the love of Jehovah, and His forgiving grace, and that in righteousness to the nation of Israel.

God's last act toward the Jews was to send His armies to destroy the temple and city of Jerusalem, and to scatter the Jews among all nations. (Matt. 22:7; Luke 21:24). The Jews are not the Lord's people now. Salvation is not national now, but individuals of both Jew and Gentile are now being gathered out.

During the period when the Church is being gathered there are no prophecies concerning Israel and Palestine to be fulfilled. What the Lord gave His disciples to expect personally, is that He is coming to receive them to Himself, and this they were to wait for. Not one line or word of prophecy did He put in to take place first.

He is coming for His people, and 1 Thess. 4:15-17 describes how it is to take place. And at their conversion it is said, they "turned to God from idols to serve the living and true God; and to wait for His Son from heaven" (Chapter 1). They were not to be shaken from this hope by any reports as if the apostles had taught otherwise. And he beseeches them to keep in mind the coming of our Lord Jesus Christ, and our gathering together unto Him (2 Thess. 2:1).

The wars and rumors of wars, the pestilences, the famines and the earthquakes that are happening during this time of the Church's sojourn on earth, are not the fulfillment of prophecy.

“He is faithful that hath promised." "He that shall come will come and will not tarry." (Heb. 10:23, 37.)

The only signs that we have to indicate the nearness of the coming of Christ is the state of the professing Church on earth (2 Tim., 2 Peter, Jude, Rev. 2nd and 3rd chaps.). And there we find much to tell us He will soon call us home, just as we find it in 1 Thess. 4:15-18. All who are the Lord's, both dead and living, will be taken to heaven at that time.

After that the Jews will be gathered back to Palestine (Isa. 18), but as unbelievers in Jesus. Some will be converted, but many will remain in unbelief. The Lamb in Rev. 5 will take the book and begin to break the seven seals. Then will be the days of "the beginning of sorrows," and it will deepen down to "the great tribulation," as in Matt. 24. Then the Scripture-wars and rumors of wars, the pestilences, the famines and the earthquakes will begin to take place, and the desperate battle talked of as "Armageddon" will take place; till the Lord will come in flaming fire to judge the living wicked, and to deliver the Jews, and to begin to set up His Kingdom, which will cover a thousand years. The wicked dead will stand before Him at the end of that time, to receive their doom.

Correspondence: Explanatino of Ex. 33:11, 20; Acts 1:11

Ques. 44. Please explain Ex. 33:11: "And the Lord spake unto Moses face to face, as a man speaketh unto his friend"; also Ex. 33:20: "And He said, thou canst not see My face: for there shall no man see Me, and live". A. G. C.

Ans. Ex. 33:11, tells us the intimate way the Lord chose to speak to Moses. (See also Num. 12:8; Deut. 34:10.) To him alone did He speak face to face, mouth to mouth, and His similitude did he behold; that is, part of Jehovah's character was revealed to him; but 2 Chron. 6:1 tells us that He dwells in thick darkness.

Moses had been on the mount with Jehovah, and when he came down with the tables of stone in his hands, the people were worshiping a golden calf. Moses had pled for them and Jehovah repented (32:11-14), and through all this Moses learned what suited Jehovah. He saw the calf and the dancing, and cast the tables down and broke them, and this saved Israel from destruction. Moses further takes the sword and calls on all who were on Jehovah's side to take vengeance on the idolatry, and then he goes up to offer himself in atonement, but this act waited for a greater than Moses. Jesus, the Son of God, could alone accomplish this. Jehovah hears Moses' pleadings, and spares the people, but smote some of them. Jehovah says, I will send an angel. I will not go up with you, for this people are stiffnecked. Moses answers, Jehovah must go with him, because they are stiffnecked. Jehovah called them, "thy people". Moses says, "Consider that this nation is Thy people." What intimacy is seen in all this, yet when Moses says, "Show me Thy glory," He shows him but a part, putting him in the cleft of the rock, and covering him with His hand, so that in safety he could behold part of Jehovah's character, for He said, "Thou canst not see My face; for no man can see My face and live.”

Ex. 34:5-7, is the declaration: "God, merciful and gracious, slow to anger, and abundant in loving kindness and truth; keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty", etc.

God could not reveal Himself fully, till the Lord Jesus came, and atonement was wrought. "How am I straitened till it be accomplished." Luke 11:50, tells of love that was pent up till God's righteousness was declared. (Rom. 3:25-26.) Now God is revealed. "The only begotten Son who is in the bosom of the Father, He hath declared Him." (John 1:18.) "God is light" and "God is love." (1 John 1:5; 4:8.) And we are children of light, and our home is in His presence. No longer do we need to put our shoes from off our feet, but clothed and fitted for His presence we joy in God as His dear children.

The absolute deity of God, all that He is, no creature can see or know, to whom be honor and power eternal. Amen. The finite cannot comprehend the Infinite. We know God in those blessed ways revealed to us as Father, Son and Holy Ghost. Praise His most blessed name!

Ques. 45

What does "ALL ISRAEL shall be saved" mean? Rom. 11:26. N. C.

Ans. It means that Israel as a NATION will be saved. It does not mean that every Israelite will be saved. All of them, as well as all Gentiles, who have died without Christ, are lost for eternity, for they have died in their sins. Israel is to be gathered into Palestine again, and all the ungodly ones will be sifted out from them and the rest will have the national place and be twelve tribes again. (Ezek. 38; Rev. 7; Heb. 8:8.)

Ques. 46

Does Acts 1:11 refer to Christ's coming for us or to His appearing to Israel? H. G.

Ans. The disciples here are still the remnant of Israel, looking for the setting up of the kingdom.

When the Lord comes for us, who are His heavenly people, we will hear His shout, and will be caught up in a moment to meet Him in the air. (1 Thess. 4:16, 17.)

When He comes to Israel as King, we will come with Him, and every eye shall see Him. He shall so come in like manner as they saw Him go; this is His appearing.

But the precious truth expressed here is sweet to each saved one-that it is "this same Jesus", the Lord "Himself," whom we have known as our Savior, will come for us. He will not send an angel for us.

Ques. 47

Is Melchizedek the Lord?

Ans. No, I do not at all think he was the Lord. He was for a purpose made like unto the Son of God; and that he might be like Him, no record of his birth or death is given, and it is to this Heb. 7:3 refers. We know nothing of his pedigree, though Heb. 7:6 lets us know he had one; at least, so I have taken it.

In the passage in Genesis he is brought before us as "King of Salem," and "Priest of the most high God," but of his beginning and end, of his father and mother, we know nothing, though in Genesis we naturally look for this. This is in order, as just said that he might be the type of the Lord. I have never thought he was actually without father and mother, and beginning of days nor end of life. If he was the Lord, then it would be His typifying Himself in a future day.

Correspondence: MAT 25; REV 19; EZE 37; HEV 10:22; Jesus as Wisdom in PRO 8

Ques. Please say something about the time of the judgments in Matt. 25, Rev. 19 and Ezek. 37. Is there any portion in Scripture which supports the common idea of a general judgment?

Ans. The judgment of the living nations in Matt. 25 is a seasonal judgment, that is, the Lord as King will sit on the throne of His glory, and the living nations (Gentiles) be gathered before Him.

It will take place after the Lord comes out from heaven with us in manifested glory. The judgment is final, therefore "everlasting" in its results.

The warrior judgment in Rev. 19 takes place before this. Ezek. 37 will not be fulfilled until Israel and Judah, the ten tribes and two tribes, shall be "one" in the land of Jehovah. Scripture nowhere speaks of a general judgment.

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

Ans. It is rather the position in which the blood of Christ has set us. See 1 Peter 1:2.

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

Ans. The whole passage is highly poetic and figurative. Now inasmuch as Christ is "the wisdom of God," in this wonderful scripture, Christians of all ages have discerned the description of Christ Himself. Such phrases as you allude to are not to describe His beginning, but rather to show as far as human language can, that He was ever with God, "set up from everlasting" being equivalent to this.

Ver. 31 describes the delight Jehovah ever had in man, and His dwelling with him, a subject alluded to throughout Scripture (Ex. 15; John 14, etc.), but not consummated till sin is banished forever in the new heavens and earth (Rev. 21:3).

Correspondence: Singing with Grace; League of Nations

Ques. What does "singing with grace" mean in Col. 3:16?

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

Ques. We hear much of the proposed League of Nations. Do you think we (Christians) shall be here to see it formed? Or, shall we be caught up to meet the Lord in the air before its formation?

Ans. We do not know when we may be caught up to meet the Lord in the air; it might be today. It is the first scriptural event we are to expect. His promise is, "I will come again, and receive you unto Myself; that where I am, there ye may be also." John 14:3. He will not fail to keep His word. When the proper moment of the Father's will arrives, He will not tarry any longer.

The League of Nations now about to be formed, and current events that have taken place or are taking place now, may in a way foreshadow or look like a fulfillment of prophecy, but what is prophesied is yet to come. We must keep distinctly before us that the League of Nations headed by the Beast of Rev. 13:1 and 17th chapter cannot be formed till the Church is with Christ in glory. When the Lamb (Rev. 5) takes the book out of the hand of the One in the midst of the throne, the glorified saints are there on the twenty-four thrones. It is after that the Lamb breaks the seals, and prophecy begins to be fulfilled. We do not see the Beast yet, nor the woman that sits on it, but we see how rapidly developments take place.

Let us earnestly keep before our souls the coming of our Lord for us. Very soon we may see Him, and then when we are with Him, we shall be like Him.

Correspondence: Luke 9:21; 1 John 2:16; 1 Cor. 15:42-44

Ques. 68. Please explain why the Lord asked those who knew Him, not to make Him known, in Luke 9:21 and other places, when He healed their diseases and restored the blind to sight.

Also what is the meaning of Christ's answer, or why did He give the person this kind of an answer in Luke 9:58? C. T.

Ans. In Luke 9:21 it was because the Lord was rejected as Israel's Messiah, and was going to make atonement for sin on the cross, that He said, "Tell no man that thing"; then calls Himself the Son of man.

We need to read the context in each case to understand the reason. In Mark's gospel, specially, it is as the true servant hiding Himself, and doing the Father's will. What an example this is for us.

Luke 9:57-62 are tests of discipleship. Are we willing to lose our comforts to follow the Lord? (Verse 58.)

Are we willing to lose our character before men to follow the Lord? (Verses 59, 60.)

Are we willing to lose our connections to follow the Lord? (Verse 61.)

These points test whether Christ or self is our object. Quite true, we get comforts from the Lord if we follow Him. We get a new character as His servants, and new connections in His people. We also see from Ephesians 5 and 6, and Colossians 3 and 4, that "wives" and "husbands", "children" and "parents", "servants" and "masters", are all relationships given to us from Him to carry out (through grace) for Him.

The man in John 5, who was carried by the bed for 38 years, received strength to carry the same bed for Christ.

True discipleship puts and keeps Christ first. (John 12:26.)

Ques. 69

What scriptures condemn the use of tobacco as a lust of the flesh? N. R. M.

Ans. Read Rom. 6:12, 13, 19; 13:14; Gal. 5:16, 17, 24; Eph. 2:3; 2 Tim. 2:22; Titus 2:12; 3:3; 1 Peter 2:11; 2 Peter 2:10, 18; 1 John 2:16, 17.

These and many other scriptures teach us that the flesh never walked in God's ways, but in self-pleasing. Man, away from God, does His own will. The Lord Jesus, as a man on earth, ever walked in obedience to His Father's will. His every thought and word and deed was obedience to His Father."By the word of Thy lips I have kept Me from the path of the destroyer." (Psa. 17:4.)

If we are believers, we are now "in Christ" (Rom. 8:1); He is our life (Col. 3:4); and the Holy Spirit dwells in us (1 Cor. 6:19.) Christ is also our pattern; our lives are to be after the pattern of His. (1 John 2:6.) The flesh is also in us with all its evil desires; but if we walk in the Spirit, we shall not fulfill the lusts of the flesh. (Gal. 5:16.)

In the power of this new life, and by the Spirit, we are now to yield our members, the members of our bodies, to God, as instruments of righteousness. (Rom. 6:11-14, 19) Once these very members were the servants of sin. Now our bodies are to be for His glory.

We have instructions in the Word for our whole life: Our food, our clothing-every mercy we receive, we receive from our Father, and we are to give thanks to Him for them. (1 Tim. 4:3-5.) It is sanctified unto us by the Word of God and by prayer. His Word gives all to us, and we thank God as the giver. It does not belong to us till we give thanks.

Apply this to your tobacco chewing, snuffing and smoking. Does your Father give it to you? Do you return thanks to Him every time you use it, as you do for your food? Is it not a worldly lust, an unclean habit that you have acquired? It sickened you at the first, and now it holds you in its grip, and you allow it; and, alas! in many instances the children of God seek an excuse to gratify their evil nature in this way. They do not want to admit that it is sin, but all lawlessness is sin. (1 John 3:4. New Trans.) It is pleasing to themselves, and pleasing ourselves is not pleasing the Lord. Nor are they working out their own salvation with fear and trembling. (Phil. 2:12, 13.) They are not in this respect allowing God to work in them both to will and to do of His good pleasure. It is monstrous to say, It does not hinder the communion of those who use it. Could one in the presence of the Lord go on with it?

“Having therefore these promises, beloved, let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in the fear of God." (2 Cor. 7:1.)

Ques. 70

When we go to be with the Lord, do we receive a glorified body immediately? L. M. P.

Ans. When a believer departs to be with Christ (Phil. 1:23), his spirit is with the Lord, and his body returns to dust.

When the Lord returns for His saints (John 14:3; 1 Cor. 15:52; Phil. 3:20, 21; 1 Thess. 4:16,17); then the body and spirit will be united again, and it will be a glorified body. The living believers which are then on earth, will have their bodies also changed and glorified.

Correspondence: 1 John 2:20; 1 Pet. 2:11; Matt. 16:28

Ques. What does "an Unction" mean? (1 John 2:20.) N. C. D.

Ans. Unction is the same word as anointing. (27th verse.) The Lord Jesus as a man was anointed with the Holy Ghost and with power. (Acts 4:27; 10:38; Heb. 1:9; Matt. 3:16.) Believers, as redeemed by the blood, of Christ, are given the Holy Spirit, and are thus anointed, sealed, and have the earnest of the Spirit in their hearts. (2 Cor. 1:21, 22.) He is our power for worship, and service, and for discerning the truth. He is our teacher, and puts us on our guard to receive nothing but what honors the person and work of Christ.

Ques. 1 Peter 2:11. C. W.

Ans. The Old Testament saints were strangers and sojourners with God. Ever since sin came in, this world was only the temporary abode of God's people. (Gen. 23:4; Heb. 11:13; Lev. 25:23; 1 Chron. 29:15; Psa. 35:12.)

Now in a more definite way these converted Jews to whom Peter wrote were strangers and pilgrims or sojourners, scattered out of Palestine because of the nation's sins. This epistle tells them of new heavenly blessing with a risen Christ, and taught them to look forward to an inheritance incorruptible, undefiled, and that fadeth not away, reserved for them in heaven, and they kept by faith for it, and now waiting for the salvation to be revealed in the last time. In this verse they are warned to abstain from fleshly lusts which war against the soul, and showing to us by this the danger of settling down in a world like this. We need to keep our eye on Christ in glory to endure what we have to pass through. (See also 2 Cor. 4:17. and L. F. Hymn Bk. 139.)

Ques. Who is the Lord referring to when He says, "There be some standing here which shall not taste of death, till they see the Son of Man coming in His Kingdom? (Matt. 16:28.)

S. F. W.

Ans. The Lord speaks of Peter, James, and John, whom He selected to accompany Him into an high mountain apart where He was transfigured before them. This scene is a sample of the Son of Man coming in His Kingdom, or as in Mark 9:1. "The Kingdom of God come with power.”

In it we see the heavenly saints represented by Moses who died and was buried, and Elias who was ruptured to heaven without dying. And there we see the Lord Jesus in His glory. In Peter, James, and John, we see the earthly saints represented.

This gave the disciples to know who was there manifested in His glory. 2 Peter 1:16 reads, "For we have riot followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, 'This is, My beloved Son, in whom I am well pleased.' And this voice which came from heaven we heard, when we were with Him on the holy mount." This to their minds made the prophetic word surer.

It was but a foreshadowing of the Kingdom, but the King was there in His real personal glory.

Correspondence: Exo. 15:11; Rev. 20:4; Phi. 2:17; Matt. 25:21,23

Ques. What does "Fearful in praises" mean? (Ex. 15:11.) L. B.

Ans. The word fearful is sometimes translated reverenced. So we might read it, "Reverenced in praises." This was drawn out from Moses and the children of Israel's hearts as they witnessed the mighty power of Jehovah in their deliverance from and in the swallowing up of the Egyptians in the Red Sea. Psa. 89:7 uses the same word.

Ques. Will the Lord with His saints reign on the earth during the thousand years? (Rev. 20:4.) M. E. J.

Ans. All the Old Testament saints, with all believers of this present age, and all those who suffer martyrdom during the tribulation period, will reign with Christ, not on, but over the earth. Rev. 5:10 should read, "And they shall reign over the earth.”

In Zech. 14:4, we are told that in one act of judgment His feet shall stand upon the Mount of Olives.

Ques. How could Paul be offered upon the sacrifice and service of the Philippians' faith? (Phil. 2:17) H. M. F.

Ans. His joy in their faith and service was so great that he was willing that his life should be poured out as a drink offering upon it. To see Christ so evident in their lives, was a joy to his heart, and worth giving his life for.

Ques. Will the Lord be able to say to any of His own: "Well done, good and faithful servants"? (Matt. 25:21, 23) H. M. F.

Ans. The Lord did say to His disciples amid all their failures: "Ye are they which have continued with Me in all My temptations," (Luke 22:28,) where they could not impute faithfulness to themselves, He, knowing their hearts' earnest desire to please Him, though hindered by weakness and all that belongs to the flesh, could say it of them. We are His servants and His friends also. It is ours to serve in the intimacy of friends. And in glory "His servants shall serve Him." (Rev. 22:3.) No mixture of self in it then. But notice how Matt. 25:21,23, reads "His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord." It does not say that any one was faithful in everything. What encouragement this is to seek to please Him in all that we can. (1 Cor. 4:5.)

Correspondence: Faith; Matt. 8 vs. Luke 7; 1 John 5:1-2; Luke 10:33

Ques. by U. A. N.

A.-What is the difference between "faith" and "the faith"?

Ans. "The faith" in such scriptures as Acts 6:7; Rom. 14;1; 2 Cor. 13:5; Gal. 1:23; Phil. 1:27; Col. 1:23; 2:5; 1 Tim. 4:1; 2 Tim. 4:7; Titus 1:1,13; Jude 3,20, means the truth that we are to receive and hold.

B.-1 Cor. 12:9. "Faith" is the personal exercise of our mind in receiving, holding and obeying the truth. (e. g., 1 Thess. 1:3; 2 Thess. 1:3.)

Cor. 12:9. "Faith" in this verse is not that of every believer; it is a gift to be exercised is some special way.

C.-Why does Matt. 8, leave out that the Centurion sent elders to Jesus, while Luke 7, tells us of them?

Ans. Matthew wrote by the Spirit to show the Jews how far behind in faith they were to this Gentile, so to humble them before the Lord; while Luke, by the same Spirit, wrote to the Gentiles, and there honored the Jews by whom salvation came. (John 4:22.) This should tend to keep the Gentiles humble also.

D.-Explain 1 John 5:1, 2. The divine nature is love. If any one believes that Jesus is the Christ, he is born of God and so he has this nature, and loves God, and also those begotten of God. Obedience is another trait of the divine nature. The proof that we love the children of Go 1 is, that we love God and keep His commandments, for this is the love of God, that we keep His commandments, and His commandments are not grievous.

E.-Luke 10:33. Why is the Lord pictured here by a Samaritan?

The Jews did not want any dealings with Samaritans and called the Lord a Samaritan, (John 8:48), reviling Him.

They did not want anything to do with a God of grace either, nor does any natural man. So it reminds us that "the carnal mind is enmity against God." (Rom. 8:7.) Yet God has come down in the person of His Son to poor, lost, rebellious man, and all unasked, has brought salvation. to him, asking the sinner to receive the gift of love that cost God so much. (Titus 2:11.)

“'Twas love unbounded led Thee thus

To give Thy well-beloved for us.”

Correspondence: Luke 22:36;1 Thess. 5:2; Isa. 53; Matt. 11:16-19

Ques. What does the "scrip" allude to in Luke 22:36? A. C.

Ans. In verse 35 it was a shepherd's bag or pocket where things needed by the way were carried.

In verse 36 purse and scrip and sword are figurative for faith's resources in God through Christ. When He was with them as their Messiah, He cared for them so that they lacked nothing. Now each one would need to exercise faith for himself. Phil. 4:19 gives us a full purse, or bank on which to draw. The Shepherd's bag has in it our immediate needs. (Psa. 23:1.) Our sword is the sword of the Spirit, which is the Word of God. It has done its work in our souls, humbling and teaching us, and giving us deliverance from the power of the enemy. And now we can use it for the comfort and blessing of others in the measure in which we ourselves have been blest. (2 Cor. 1:3, 4, 5, 6.)

They (the disciples) said, "Lord, behold, here are two swords." They took it literally. Jesus answered, "It is enough," as much as to say, "You do not understand Me yet.”

Ques. Is 1 Thess. 5:2 Christ's coming for us or with us?

Ans. It is the day of the Lord, when He comes to assert His authority, and take the Kingdom. We appear with Him. It is when He comes as a thief in the night, an unwelcome and unlooked for visitor to the wicked. (Isa. 2:10-12; Joel 2:1, 2, 28-32.)

Ques. On Isa. 53.

Ans. "He is despised and rejected (or left alone) of men." The believer now may share His rejection.

Ques. By H. A. C.

Ans. Matt. 11:16-19. John came calling Israel to repent, and on this ground wait for the Messiah. He mourned over their sins: but they did not lament. Jesus came in grace to ruined men, but they said "This Man receiveth sinners and eateth with them." He spoke good news, piped unto them, but they did not dance. There was no response in their souls to God's call, But wisdom is justified of her children; they condemned themselves, and God justified them. The Pharisees justified themselves, and called the Savior a gluttonous man, and a winebibber, a friend of publicans and sinners. Truly He was, and is, the sinner's Friend! What would we have been without Him?

Correspondence: John 20:17-27; Num. 31:23; Wrath/Disobedience/Devil; Rom. 8:9

Ques. Why does the Lord is John 20:17 tell Mary Magdalene not to touch Him, yet in verse 27 Ile invites Thomas to 'thrust his hand into His side? T. W.

Ans. From verses 17 to 23 we 'find truth belonging to the Christian position and relationship. Whereas Thomas figures Israel who as a nation will not believe on, Christ Jesus as their Messiah till they see Him coming in His glory accompanied by His heavenly saints.

The 'Lord called Mary by name, and led her out of the Jewish fold. (John 10:3.) When He says, "Touch Me not," it is indicative of His new position at the Father's right hand, where He is not known after the flesh. (2 Cor. 5:16.) Then He gives her a message that tells 'her, Wand all believers now, that they are Christ's brethren, and that His Father is their Father, His God is their God. In the Verse 19, we have Christ the center of gathering and they look upon His hands and His side, reminding them of 'His finished work. Verse 21, they are His sent ones, with the message 'of 'forgiveness of sins, also verse 22, they receive His resurrection life and the Holy Spirit.

Another period begins, eight days after. Thomas would not believe 'during the last Period. Now he is compelled to admit it. His confession, "My Lord and my God," shows it, but it is a Jewish expression.

Verse 29, refers to the believing remnant who are converted after the Church is caught up. They have a more blessed place, some of these are martyred, (Rev: 6:9-11; 12:11; 14:12, 13,) while other suffer persecution, but faithfully follow the, Lord. (Rev. 7:14; 14:4.) The Lord takes care of them. (12:14.,) Such passages tell of His appearing.' (Zech. 12:10; 14:5; Matt. 24:30; 25:31; Acts 1:11; Rev. 1:7.)

Ques. Numbers 31:23: by M. D. Ans. 'The war in this chapter was 'under the charge of Phinehas the priest, who had acted for' God in judging fornication and idolatry, when it tame into Israel by these same people, through the counsel of Baalam. (Chapter 25 and 31:16.) Here they are instructed to' throughly cleanse themselves from all taint of evil that might come from such associations. Everything they had taken had to pass through cleansing of fire or water. That is, judgment of evil by the Word of God.

By this we learn to exercise ourselves, 'to judge ourselves from all defilement from our previous associations, (2 Cor. 6:44-18; 7:1.)

Num. 35 The manslayer is the Jew of today. The Cities of Refuge is the' Church of God. If found still' in' his heart 'a murderer of Christ, he 'will' be executed. If, like Paul (1 Tim. 1:12-15,) he did it ignorantly in unbelief and owned his guilt, he will be saved.

There is no safety for him unless through Christ.

The manslayer might go out and be killed, it was only temporal and on condition of keeping inside, but the believer is eternally saved and can never perish, cannot go cut of Christ. (John 5:24.) When the high priest died in Israel, the manslayer could return to his inheritance. When the Lord Jesus comes forth from where He sits at the Father's right hand, Israel can again return to their land of Palestine.

Every sinner, Jew and Gentile, should flee at once to the Savior.

Ques. What is the difference of the children of wrath, the children of disobedience. and the children of the devil?

Ans. They are the same persons viewed from different stand points. Children of "wrath" indicates what is before them.

Children of "disobedience" refers to their unbelieving character. Children of the devil contrasts with children of God: Believers are redeemed, are brought to God, and are the children of God. Man, since the fall, is under wrath, is disobedient to God, and under the power of Satan.

Ques. Why are the terms "Spirit of God" and "Spirit of Christ" used in Rom. 8:9?

Ans. ''The Spirit of God" is God's mark put upon every believer. The Spirit of God dwells in him. He is called the "Spirit of Christ" because by Him the life of Christ is produced and seen in the believer. The same blessed person is spoken of in different ways in this chapter.

Correspondence: Rev. 2:6, 25; Heb. 1:13; Baptism

Ques. 180 By K. B. H. Who were the Nicolaitanes and what was their doctrine?. (Rev. 2:6, 15.)

Ans. We are not told who they were, but they are supposed to be the followers of Nicolas, an obscure sect who while professing to be saved, lived immoral lives. The assembly is commended of the Lord for hating their deeds. In verse fifteen the evil is taught, and the assembly is blamed for allowing it. Balaam destroyed Israel by introducing evil among them, and here we find, both Balaam and the Nicolaitanes teaching in the assembly. Balsam associating the assembly of God with the world and worldly religion; the other, teaching that its evil practice is right. (Rom. 6:1, 2.) As "Nicolas" means "conquering the people", the name might teach us that some set themselves up, or were set up as above the body of the people to minister in spiritual things. This dividing of the people into clergy and laity, robs God's people of their place as priests to God. And robs God of the worship due to Him. Ministry is given from Christ on high without appointment by men. (Eph. 4:8, 11,12.) Offices, as elders and deacons, were appointed by the apostles, but these are not gifts.

Ques. 181 By S. K.

Ans. Heb. 1:13 quotes Psa. 110 to show how much greater the Lord is than angels. In Heb. 10:13, it is to show the better sacrifice and priesthood of the Lord than of Israel's. But this Man, after He had offered one sacrifice for sins, forever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected forever them that are sanctified." There was no seat in the tabernacle. Eli's seat in 1 Sam. 4 denotes the decay of the priesthood of his house. With the Lord, the work is done; He has sat down and that one sacrifice perfects all His people.

Psa. 110 is the One rejected on earth, glorified on Jehovah's throne, on His right hand, the place of honor, The present time gathering of the Church is not seen in it. In Heb. 7 He is seen there as our Great High Priest after the order of Melchizedek, and its character is Aaronic, that is, to a needy people compassed with infirmities. Luke 19:12 compares Him to a nobleman who has gone into a far country to receive for himself a kingdom and to return. He receives the kingdom from the Father-Jehovah, and comes back to take possession In verse 27. He carries out the judgment upon His enemies who rejected Him. Matt. 22:7 is the judgment that fell on them by the Romans. These stumbled on the Stone and were broken. In the day that He comes He will fall on them and grind, them to powder. (Matt. 21:44.)

This judgment will go on till the last enemy is destroyed. "Jehovah shall send the rod of Thy strength out of Zion. Thy people also shall be willing is the day of Thy power" Then the Lord shall sit as a Priest on His throne; King and Priest, the full Melchizedek character exercised then. Israel's armies will go forth to subdue the nations, and in the type of it (Gen. 14:18) we see Him coming out to bless and refresh His returning victorious armies. Many scriptures refer to this time when Israel is restored, but the nations not yet subdued. (Compare Psa. 149; Isa. 11:13, 14; 31:4, 5; 41:14-16; Jer. 51:20, 21; Ezek. 25:14; Chapter 38 and 39; Mic. 4:11-13; 5:5-8.)

Ques. 182 By P. E. W.

Ans. Converts are not asked by the Lord to baptize themselves. The responsibility is put on the Lord's servants to see that they are baptized. The Lord is instructing His servants in Mark 16:15, 16. Converts should submit, servants obey. If any have already been baptized "in the name of the Father, and of the Son, and of the Holy Ghost," it is already done, and to re-baptize any such, is an act of man's without any true scriptural significance in the sight of God. The use of baptism is to bring a Jew or a Gentile from that position, on to the ground of the Church, the house of God. It is better to instruct the converts in its use, than to sin against the word and add to the confusion of christendom.

Correspondence: 1 Cor. 2:6-7 - the Meaning of Perfection and Wisdom

(Ques.-What is the meaning of "perfect" in 1 Cor. 2:6, and what is the mystery of wisdom spoken of in verse 7? M. S.

Ans. "'The wisdom of God in a mystery' is all that is unveiled of God's counsels in Christ; everything that God has done in Christ." And this hidden wisdom can only be received by the spiritual mind. Those who are perfect here, are those who can take in what the apostle had to communicate. The Corinthians were full of the wisdom of the world; they had to learn that the cross of Christ set all that aside. Christ and Him crucified he set before them. He tells them these things are revealed by the Holy Spirit, (verse 10,) and received and known by the Spirit, (verse 12,) and communicated by spiritual means, (see New Trans. verse 13,) and not in words which man's wisdom teacheth, but which the Holy Ghost teacheth. "The mind of Christ," (verse 16,) is the qualification each believer has to receive what God teaches.

Correspondence: Position a Believer Should Take

Ques. What stand or position should a believer take? P. R. J.

Ans. The believer should take the Word of God as his guide, and be under the teaching of the Holy Spirit. (1 Cor. 2:12.) He is to find them sufficient for teaching, for reproof, for correction, for instruction in righteousness, to furnish him unto all good works. (2 Tim. 3:16, 17.)

The Scripture showed him that he was lost, (Luke 19:10,) guilty, (Rom. 3:19,) dead in trespasses and sins. (Eph. 2:1.) In believing on Christ as his Savior, he was saved, (Eph. 2:8,) justified, (Acts 13:39, Rom. 5:1,) and no condemnation can touch him. (John 5:24, Rom. 8:1.) He now has everlasting life and eternal security. (John 10:28.) He is a child of God. (Rom. 8:16, 17; Gal. 3:26; 1 John 3:1.) The Holy Spirit now dwells in him. (John 7:39; 14:17; 1 Cor. 6:19; Gal. 4:6; Eph. 4:30.)

By the Spirit he is united to Christ, the glorified Head of the Church, which is His body, and he is a member of Christ. (1 Cor. 12:12, 13; Rom. 12:4, 5.)

So then he is a child of God the Father; a member of the body of Christ the Son of God; and his body is a temple of God the Holy Ghost. His behavior is to be regulated according to these. And the Lord is his High Priest to give him the strength and grace to live for Him, (Heb. 4:14-16,) and his advocate with the Father to restore his soul to communion if he should sin. (1 John 2:1.)

In reading the Word with prayer, he finds directions and help to live for Christ. (such as: Rom. 12:1, 2; Phil. 2:12-16.) He is not to grieve the Spirit, (Eph. 4:30,) but if he does, confession restores him. (1 John 1:9.) He is not to be "unequally yoked with unbelievers," (2 Cor. 6:14-18,) so he should not join societies with unconverted people; he should see that he does not take up with one who is not saved to be his future life partner.

He should also see that his associations in religious things are according to the Word. His membership was made by the Spirit when he was saved. Unconverted people cannot worship 'God aright. (John 4:23.) There is no joining of churches in Scripture. Matt. 18:20 tells us "Where two or three are gathered together in (or unto) My Name, there am 1 in the midst of them." This is the center where the members of His body can gather, and where they can therefore be and enjoy the presence of the Lord. See how happy they were in John 20:19, 20, the first meeting after Christ rose from the dead.

In. Acts 2:42. "They continued steadfastly in the apostles' doctrine," (or teaching,) that would answer to meetings for ministry or reading the Scriptures together. "And fellowship," this is given us increasingly as we feed on the Word. "And in breaking of bread," that is the sweet remembrance of Christ in death in the Lord's supper. Acts 20:7. lets him know that it was the custom of the early disciples to gather on the first day of each week for this purpose. (never once a month.) "And in prayers," this takes in meetings for prayer, as well as in private.

We find the professing church has departed from the Word in this and in many things, but the believer is exhorted to get back to the World, and thus to "earnestly contend for the faith which was once delivered to the saints." And he is to be waiting for the coming of our Lord Jesus to take His people home. This is his blessed hope. (Titus 2:13; 1 Thess. 4:15-18.)

To C. D.

Dan. 3:25. In the Old Testament the Lord appeared at times in different forms. In Gen. 18. He is a way faring man communing with Abraham the pilgrim. In Josh. 5. He appears as Captain of the Lord's host, giving instructions how to take Jericho. In this chapter He is a companion in tribulation, and a deliverer, while in it, from its power. The fire killed the men that put these three men into it, but over them it had no power. It took the cords off their limbs, and put them in the company of one like to the Son of God. Nebuchadnezzar did not know the Son of God. (It is literally "a son of the gods.") But how happy a place it was to be in. Was it not? They might be afraid before they were thrown in, but it was delightful to be in the presence of the Lord Himself. (Nah. 1:7.)

1 John. The features of God's children are seen in this Epistle, as light, love, obedience; righteousness, and faith; and are contrasted with the children of the devil, as darkness, hatred, disobedience, unrighteousness and unbelief.

Correspondence: In Eternity; Isa. 65:20; Eph. 4:26; Pleasing Christ; Gen. 9:6

Ques. Kindly say what kind of life the unbeliever will have throughout eternity, and what body he will have.

Ans. We do not know anything more than that he will have a perpetuity of existence in unutterable misery, and that the body will be immortal. Eternal life properly speaking, belongs to the Christian alone, and means much more than existing forever, which latter is equally true of the unbeliever. Only those who are in Christ have eternal life; the others, although existing forever, shall not have this eternal life. (John 3:36.)

Ques. Will you kindly explain Isa. 65:20?

Ans. It means that in the Millennium, man's life will no longer be cut down to three score years and ten, but that it will be so prolonged (through all Christ's glorious reign) that if one die at one hundred years old he is accounted an infant; if through sin he is cut off at that early age, it is a curse from God. What a vista of glory such a thought opens up to us.

Ques. Please explain Eph. 4:26.

Ans. Do not treasure up malice. Do not nurse your wrath, and beware in your anger not to sin, for although you may be righteously angry, it is so easy to become vindictive and revengeful.

Ques. What can one who has recently been converted do to please Christ at school?

Ans. Everything. The Lord Jesus does not so much call you to do something new and special, but to do all the old things from a new motive-all that you did before to please yourself or your instructors, now do to please Him. You may also be able to do some little service for Him, such as speaking a word to any that do not know your Lord and Savior, or writing about Him to your brothers or sisters or friends. This is only occasional, for you cannot be always speaking or writing, but you can always be manifesting Christ. In all your actions try to show what Christ is, not what you are. Display His meekness, not your pride; His patience, not your impatience; His love, not your selfishness-that thus

“The life also of Jesus might be made manifest in our body." 2 Cor. 4:10.

Ques. Will you kindly explain Gen. 9:6: "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man"?

Ans. After the flood the government of the earth was put in the hands of men. Noah was the first governor; the executive power was put into his hands, and ever since, in every country, there have been "powers that be.... ordained of God." (Rom. 13:1-7; 1 Peter 2:13, 14.)

The Christian is not a citizen of this world. He should not make the laws nor interfere with them, but be subject to them as ordained of God, except where they would come between his conscience and God, being contrary to the Word of God, having to obey God rather than men. (Acts 4:19; 5:29)

Verses 5 and 6 require that a beast or a man that kills a man shall be killed by man.

Capital punishment was thus instituted by God and has not been repealed. It is for Jew, Gentile and Christian alike to be subject, but the Christian, being heavenly, should not interfere with the laws of the land in which he lives.

Correspondence: Gal. 5:19-21; 1 Cor. 15:21-22, 16:20; John 16:8-11

Ques. What would you say of one who has seen himself a sinner before God and believed that Jesus died for him, but has since been guilty of sins mentioned in Gal. 5:19-21?

Ans. In Gal. 5:19-21, the apostle is speaking of a class of persons who are characterized by the evil fruits specified in the context. No doubt, a child of God, if not watchful, may fall into any of the sins referred to; but he is not characterized by them he does not live in them does not belong to the class who habitually commit such things. Should he, unhappily, be overtaken, he is restored by the advocacy of Christ, whose precious intercession procures for the erring one the grace of repentance, self-judgment, confession, and restoration. Such is the precious grace of God.

Ques. Who are to take part in the resurrection (1 Cor. 15:21), and who are the "all" who in Christ will be made alive (verse 22)?

Ans. In 1 Cor. 15:21, the word "resurrection" applies to all mankind, for all shall rise. But, in verse 22, the expression "in Christ shall all be made alive," refers, most assuredly, only to believers, for none but such can be spoken of as being "in Christ.”

Ques. Is the form of salutation given in 1 Cor. 16:20 to be used now?

Ans. 1 Cor. 16:20 simply exhorts Christians to salute one another in holy love. The form of salutation may vary according to our national habits; but holiness and love must ever be the characteristics. What we want is spirit and power, whatever be the form.

Ques. Does John 16:8-11 refer to the work wrought in individual souls?

Ans. These verses refer to the world, as a whole, and not to the work wrought in individual souls. The very presence of the Holy Ghost proved the world guilty of rejecting the Son of God.

Correspondence: Thief in the Night; 1 Cor. 3:21-23

Ques. Will you kindly explain Revelation 3:3? Will the Lord come to those that are His and watching for Him, as a thief in the night?

Ans. 1 Thessalonians 5:2 tells us that “the day of the Lord so cometh as a thief in the night.” The day of the Lord is His coming in judgment with His saints-His appearing. When He comes thus, we shall appear with Him. He comes for His heavenly saints long before this. To them He is the bright and morning Star. “But ye brethren, are not in darkness, that that day should overtake you as a thief” (1 Thess. 5:4). Revelation 3:3 shows us how the Church has sunken down and become like the world, with a name to live, but dead, as a Church. All that are His own, will be taken out of it (John 14:3; 1 Thess. 4:15-17). Those who are left behind, are left for judgment (Matt. 25:10-12; 2 Thess. 1:7-9). They are not Christians except in name.

Ques. What is meant by 1 Corinthians 3:21-23? How are all things ours?

Ans. The Christians in Corinth were carnal; they followed men (1 Cor. 1:12-13; 3:1-6). The Apostle tells them all these teachers were for their benefit. They are to take all as the Lord’s ordering for their good. And so of the world; they had it from God, the Lord. Life was from Him; death, it was His servant for them; things present were His ordering for them; things to come were just what He would send. All was settled and sure, for they are Christ’s and Christ is God’s.

Correspondence: Heb. 13:9, 1:14; Rev. 3:5; 1 Jo. 2:28; Matt. 20; 1 John 2:18

Ques. What are we to understand by Heb. 13:9, "For it is a good thing that the heart be established with grace"?

Ans. "Grace" sees all good to be of God, and found in the second Man. "Meats" still looks for something from the first man works, doings, ordinances. Grace establishes the soul "meats" make a place for man and contribute to bondage. For an explanation of the principle referred to by the expression "meats" see Rom. 14:14, 15; 1 Tim. 4:3.

Ques. Does every person who will be saved, as well as those who have been saved, have an angel to guard them? (Heb. 1:14.)

Ans. Scripture does not speak of "a" guardian angel, but of the fact that they are serving spirits for the good and blessing of the heirs of salvation.

Ques. What is the Book of Life? How do persons have their names entered if they can be blotted out? (Rev. 3:5.)

Ans. Rev. 3:5 refers to Sardis or the period of "State Churches" where baptized professors are formally unregistered as Christians in the State Church Rolls. Such records supposedly represent the roll of the redeemed, but "that day" may declare many a one "blotted out." God's "book of life" (Phil. 4:3), knows no erasures. (John 10:28, 29.)

Ques. Will some Christians feel ashamed of themselves when they meet Christ? (1 John 2:28.)

Ans. The "shame" of 1 John 2:28 is that of the apostle not of the believer. If they turned out badly it would reflect on the workmanship of the apostle. (See 1 Cor. 3:10-15.)

Ques. Does the parable of the laborers, Matt. 20, show the grace of God to sinners at whatever time they are saved?

Ans. The parable of the laborers, in Matt. 20, does not apply to the salvation of sinners at all. It applies to Christian service, which shall be rewarded, not according to our thoughts of its value, but according to the Master's sovereign will and pleasure. A very wholesome truth.

Ques. What is meant by "the Antichrist," and "many antichrists"? (1 John 2:18.)

Ans. "The Antichrist" is the man who will be over the Jews as king in the tribulation. He is pictured (Rev. 13:11) as coming out of the earth-the order brought about by the first beast (vs. 1). He is like a lamb, but his voice is a dragon's. This is future-these two beasts cannot rise till the Church is in glory.

The "many antichrists" are those now who deny the work of atonement, and the Person of God's beloved Son. This includes Unitarians, higher critics, Seventh Day Adventists, Russellites, Spiritists, and all who deny either the deity, or spotless humanity of the Son of God.

Correspondence: PSA 138:3; Any Authority for Women Preaching?; ROM 11:26

Ques. Please explain Psalm 138:2: "Thou hast magnified Thy Word above all Thy name."

Ques. Is there any authority in the Word of God for women preaching? Does Acts 2:16-17, give any?

Ans. 1 Corinthians 14:34-36 and 1 Timothy 2:12, distinctly forbid women speaking in public, or taking a place as teacher or preacher to men. We never find a woman speaking publicly in Scripture. Mary carried a message to the brethren (John 20:17-18.) Philip had four daughters that prophesied, but it must have been privately. They were forbidden to be speakers in the assembly. The quotation from Joel's prophecy will be fulfilled in the day of Israel's restoration. The apostle said, "This is that which was spoken by the prophet Joel;" that is, it was of the same kind. It was not drunkenness, as they supposed.

Ques. Please explain, "And all Israel shall be saved." (Romans 11:26).

Ans. Just now, Jews and Gentiles are all alike needy sinners, are all concluded in unbelief. (Rom. 11:32, John 3:36.) All now must accept Christ and His atoning work on the cross.

Ezekiel 37:11-12. "The whole house of Israel" is the uniting of the two and the ten tribes together into one stick, one kingdom. "I will open your graves," in this passage and in Daniel 12:2, is taking the Israelites out from among the heathen nations and bringing them into their own land (Ezek. 37:21).

Zechariah 12:9-13:1. This is the way the Lord brings every one of them who will be saved, to repentance, and the fountain is opened for them; but in Zechariah 13:8-9, we see two-thirds of them cut off and die; in Ezekiel 20, it is the ten tribes who are brought into the wilderness and are purged there, so that the rebels do not enter into the land at all. (Ezek. 20:34-38). (Read also Matt. 13:41-42.)

The Antichrist is himself a Jew (Dan. 11:37), and is cast into the lake of fire (Rev. 19:20).

But in the Millennium, when the covenant is established with Israel (the ten tribes), and with Judah (the two tribes), then each of them shall know the Lord, from the least of them unto the greatest of them (Heb. 8:8-12; Ezek. 36:25-29).

Correspondence: 2 Tim. 1:6; Elders; God More Interested in One vs. Another?

Ques. What does 2 Tim. 1:6 mean?2TI 1:6

Ans. "The gift of God which is in thee by putting on of my hands." This is apostolic power, according to Mr. Darby's Synopsis. Timothy received the gift by prophecy. The presbytery were those who were older and had a desire to rule well and walk godly. In Timothy and Titus we have the appointment of elders by the apostolic authority. There is no such thing today, Paul only had the right to appoint Timothy and Titus. Although no one now-a-days has the authority to appoint them, we have elders, and we are exhorted to discern or know them.

Ques. At what age do they become elders?

Ans. This is a matter of spiritual discernment, years always accompany elderhood. Some do not rule well and thus fail to fill the place of honor and responsibility. We are to discern those who do, by their knowledge and godly walk. Three times the elders are referred to in Heb. 13,-"remember them," vs. 7; "obey them," vs. 17; "salute them," vs. 24.

Ques. Do you think the Lord is more interested in one than another?

Ans. We cannot limit God. We are human and so limited. Every redeemed one will vouch for it that he has found his sufficiency in Christ. Some in heaven will enjoy more than others. Our capacity is formed here. One goes on with the Lord and another shrivels up.

Correspondence: MAT 25:14-30; 1KI 22:14-16; 1TH 5:2; REV 3:10; REV 1:19

Ques. What are the Talents of Matt. 25:14-30, and to whom are they given? Are the Talents man’s ability, or money? How are the Talents gained?

Ans. The Talents of Matt. 25:14-30 are the gifts or abilities bestowed by the Lord upon each of His own, to be used for His glory.

Ques. Why did King Ahab rebuke Micaiah when he told him the same as the four hundred wicked prophets? (1 Kings 22:15-16). Micaiah had said (1 Kings 22:14), “As the Lord liveth, what the Lord saith unto me, that will I speak.” And in verse 14 he told what the Lord had given him to say.

Ans. When Micaiah came into the presence of King Ahab, he was intimidated, and gave a false prophecy to escape the King’s wrath. But when his hypocrisy was detected by the King, he uttered the truth as the Lord had given it to him to speak.

Ques. Is 1 Thessalonians 5:2 Christ’s coming for us, or with us?

Ques. What is the “hour of temptation” in Revelation 3:10?

Ans. The “hour of temptation” is future. The saints will be kept from it by the Lord coming to take them to Himself. It will be during the time of “the great tribulation” after the Church is gone to be with Him. “Those that dwell on the earth” are a special class who claim the earth—earthly minded (Phil. 3:19).

Ques. Please explain Revelation 1:19.

Ans. “The things which thou hast seen” includes Revelation 1:12-18.

“The things that are” is the period of the Church’s history on earth.

“The things that shall be hereafter,” or “after these things” is the future, commencing with the 4th chapter. The Church is still on earth, and no prophecy is to be fulfilled till we are with the Lord in heaven. The wars, pestilence, famines, earthquakes, etc., that take place now, are not foretold in Scripture. We are simply told to wait for the Son from heaven. The Church is being gathered now. The Bright and Morning Star may soon be ours. Till then no prophecy can be fulfilled, not even the “beginning of sorrows” (Matt. 24:8), do we look for.

“Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled,” etc. 2 Thessalonians 2:1-2. This is the first thing to happen, and how soon we may see Him who loved us, and gave Himself for us!

Correspondence: HOS 2:15; EPH 2:20-22 vs. 1PE 2:4-7; Greater Miracles than Christ

Ques. What is meant by the “Valley of Achor” in Hosea. 2:15?

Ans. Our answers 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 (1 Peter 2:10), showing that these blessings, though still future to Israel as a nation, were the present portion spiritually of any among them who accepted the rejected Messiah.

Ques. Will you kindly explain the difference between “God’s building,” where Christ is the foundation, and what men build; and that in Eph. 2:20-22, and 1 Peter 2:4-7, where there is no builder, and Christ is the corner-stone; the foundation consisting of the apostles and prophets?

Ans. In 1 Corinthians 3 the house is indeed God’s; but inasmuch as men build, that which is not a true stone may be built in; whereas in Ephesians, God being the builder, nothing but living stones form part of the house (as in 1 Peter 2).

Ques. How could the disciples do greater miracles than Christ? (John 14:12).

Ans. 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 than 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. It applies to those who labor in the energy of the Holy Ghost.

Correspondence: 1 Cor. 8:10-11; Romans 6:16

Ques. Please explain 1 Cor. 8:10, 11.

Ans. This passage teaches us the very solemn truth that if we, by a false use of our liberty, embolden a weak brother to act against his conscience, we, so far as in us lies, cause him to perish, by destroying the action of his conscience toward God. It is of the utmost importance to allow Scripture to have its full play upon the soul, and not to blunt its edge by the dogmas of systematic divinity. It is a good thing to open all the chambers of the heart and have them ventilated by the pure air of Scripture. The same authority that says, "My sheep shall never perish," warns us against causing a weak brother to perish by a self-indulgent, uncharitable use of our liberty; and it will be our wisdom, as it most assuredly is for our moral security, to hearken to the one as well as to the other.

Ques. Please explain Rom. 8:16 as simply as possible.

Ans. When a sinner has found out that he is lost, ruined and guilty, and sees that Christ died for him, then he is not only born again (that is, a new life in his soul), but he is also a child of God, and the Holy Spirit comes to dwell in him, and gives him the conscious knowledge that he is a child of God. This is what it means: The Spirit itself beareth witness with our spirit that we are the children of God, so I do not doubt it at all. Faith does not look for feelings, but just rests on the Word of God. (See also Gal. 4:6.)

Correspondence: Rev. 17 and 18's place in the Tribulation Period

Ques. During what time of Daniel's Seventieth Week, the Tribulation period, will the 17th and 18th chapters of Revelation be fulfilled?

Ans. You have asked a most difficult question. As we have heard one say,

“It is a comparatively easy thing to get an outline of prophecy, but it is an entirely different matter to fit in the details.”

The 17th chapter of the Revelation introduces us to Babylon in her mystic religious character, the false bride of Christ. This includes, or will include all of Christendom,-Catholic and Protestant as it will exist, Christless, after the saints have gone to meet the Lord in the air.

This time being at the beginning of the week, the Roman beast finds it to his interest politically and diplomatically to work in conjunction and fellowship with this great religious octopus. Later on, as he gets the reins of western supremacy more firmly in his hands, he casts discretion aside, and with the all too willing aid of his ten confederates, they confiscate the wealth of Babylon and render her desolate.

This is God's providential judgment on this abominable apostate system. When the Lord returns in the clouds with His assembled hosts, there remains no apostate church to judge. She has already been judged providentially through the instrumentality of the beast and his confederate kings. What the Lord does find on His return is apostate Judaism.

Now as to the 18th chapter of Revelation. Here we have the judgment of Babylon viewed as linked with world affairs, commercially and politically. The sudden rending apart of these Siamese twins, an apostate religious system, from a great covetous, complex, commercial and mercenary system, results in the fatal ruin of the former, and universal sorrow and lamentation in the latter. I judge this final burning with fire of the whore, and the destruction of that great city, Babylon, will occur near the end of the week.

As to the worship of the second beast in the city of Jerusalem and surrounding territory, this, I think, is the form the Jewish apostasy takes in Jerusalem. Antichrist is not a universal character, but distinctly a Jewish one, and his diabolic demonstrations are carried on in the midst of this guilty people who rejected their "Christ," and now receive a false Christ.

As to any inconsistency in Babylon worship and beast worship existing at the same time, this will present no difficulties to apostates, void of conscience Godward. If Rome can now canonize for worship departed men, it would be no great step to canonize one while living. But as to details on this kind of points, the Word leaves us pretty much in the dark as far as I see. When the time arrives, seeming inconsistencies and impossibilities will vanish overnight, and all prophetic events fall into place like a "Jig Saw Puzzle.”

The solemn and yet blessed part of all these considerations is the evident nearness of these long predicted events. We can now lift up the head, for the day of our redemption draweth nigh.

A young believer writes asking some information about the compilation of the Bible. This is too large a subject to be handled in these columns, but we would refer him to the following excellent volumes on the subject, any one of which can be obtained at the Bible Truth Depot:

“All About the Bible," Sidney Collet.

“Our Father's Will.”

“The Story of our English Bible," W. Scott.

Correspondence: Peace; Judgement; Phil. 2:12; Repentance

Ques. I have seen myself as a sinner before God, and have believed that Jesus died for me. Still, I have so many wicked thoughts, and do so many things a Christian ought not to do, that I am very unhappy. How can I get that peace which a believer should have?

Ans. You will never know what true peace is until you get done with yourself as an utterly ruined, good-for-nothing thing, and rest on Christ's finished work and God's faithful Word. Self-occupation is your special disease. You want to look off unto Jesus, for this is the divine remedy.

Ques. On what ground will Christendom be judged?

Ans. The Holy Ghost has given us the three grand distinguishing titles, namely, "The Jew, the Gentile, and the Church of God." Alas! that which calls itself the Church of God has become a corrupt thing-a vast mass of baptized profession. But clearly that which is called Christendom is no longer viewed as being on Jewish, or Gentile ground, nor will it be judged as such, but according to the profession which it takes up. Hence the appalling solemnity of Christendom's position. We believe it, beloved friend, to be the most terrible moral blot in the wide universe of God the master-piece of Satan and the destroyer of souls. O! the awfulness of Christendom's condition the awfulness of its doom! No human language can set it forth.

May all who truly belong to the Church of God be enabled to yield a calm, clear, decided, and consistent testimony against the spirit, and principles and ways of that terrible thing called Christendom.

Ques. Please explain "Work out your own salvation." (Phil. 2:12).

Ans. This verse refers to the difficulties, trials, and temptations which surrounded the Philippian saints: the apostle exhorts them now that they had not him to lean upon to work out their own salvation, as a daily practical thing, ever remembering that it was God who wrought in them.

Ques. What part has repentance in the salvation of the soul?

Ans. Repentance is an abiding and universal necessity for the sinner (Acts 17:30). It has nothing whatever to do with the ground of a sinner's peace, any more than the feelings of a drowning man have to do with a lifeboat. But man, being a sinner must be brought to the moral judgment of his nature and state in the sight of God. This judgment may vary in its measure and character but it must be sooner or later, in every case. Man must find out that he is lost, that he is a guilty hell-deserving sinner, else what does he want of life, pardon, or salvation at all?

No doubt there is an utterly false legal way of handling the question of repentance which must be carefully avoided by all preachers of the gospel; but at the same time we must never forget those words of our risen Lord and Master;

"Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." Luke 24:46, 47.

Correspondence: REV 7:14; Follow Christ; LUK 13:24; MAT 23:9 & EPH 6:2; MAT 18:13

Ques. Please explain why the company in Rev. 7:14 are said to have washed their robes and made them white in the blood of the Lamb.

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

Ques. Please say what is meant by following Christ, and what is the difference between suffering for Christ's sake and for righteousness' sake.

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

Ques. Please explain Luke 13:24.

Ans. "Strait" of course means narrow, and is in contrast with the broad way. Many will seek to enter in when it is too late (vv. 25-27). It is not only necessary to come, but to come in time.

Ques. Please explain the difference between Matt. 23:9 and Eph. 6:2.

Ans. Matt. 23:9 means those that are not naturally your father, as "Father So-and-so." All these warnings are in a spiritual sense. In no way does this interfere with Eph. 6:2, any more than Matt. 23:8 clashes with Eph. 6:5. To confuse spiritual and natural relationships is very dangerous.

Ques. Who are the sheep who did not go astray (Matt. 18:13)?

Ans. The Pharisees who "need no repentance," who said "we see," and therefore their sin remained, (John 9:41). Observe these are never brought home "rejoicing", but are left in the wilderness.

Correspondence: 2 Cor.5:10; Worship Meeting; 1 Thess. 4

Ques. 148. At the "Bema" or judgment seat of Christ for the saints, is it before others, or to ourselves alone, that we are manifested?

(2 Cor. 5:10.) T. N. L.

Ans. The judgment seat of Christ is to show to each of us the true character of our walk and ways as it appears in the sight of the Lord. Thoughts of what others may think of us, cannot come in there. Each one will be filled with praise and thanksgiving for the grace that bore with us through all our wandering and changeful ways, and led us on. God's grace will be realized as never before, and the Lord will speak to us approvingly of all that He can, and disapprovingly of what was contrary to His mind and will. The thought of this was meant to exercise the saints at Corinth to walk in His ways. May it exercise us too.

Ques. 149. Is the meeting for remembering the Lord really the worship meeting?

T. N. L.

Ans. Yes, it is characteristically the "worship" meeting. We speak of the "prayer" meeting, and the "reading" meeting. At each of these the exercises may be varied; instruction and worship might be at the prayer meeting, but we come together for prayer. And at the meeting for reading or instruction, prayer and worship are not out of place. So in the Lord's day morning meeting we might have ministry and prayer at the end; but our one thought should be that we have come to meet the Lord in the midst of His gathered saints, and to remember Him in His death; this is worship and calls from our hearts increased adoration as we thus ponder His wonderful love that gave Himself to glorify God and to bear His righteous judgment for us. If we are indeed subject to the Spirit's guidance, our hymns, or scriptures read, before the breaking of bread, will tend to lead our thoughts thus out to Him.

There is room after the breaking of bread, if the Lord should give a word of ministry, but we do not come especially for that, but to give to the Lord our heart's adoration, and this is expressed in our act of remembering Him in the bread and wine.

Ques. 150. After the Lord comes and has taken up His saints-changed the living and raised the dead saints, and they are caught up to Him, to be forever with the Lord, as in 1 Thess. 4-who are to be saved into the kingdom that is to be set up on earth?

Ans. There will be three classes of people on earth after the Lord has taken away His heavenly saints. Jews or Israel; Gentiles or nations or heathen, and the apostate church, the tares of Matt. 13, or the foolish virgins of Matt. 25.

The Jews, that is the two tribes, and the ten tribes afterward, will be brought to know Jehovah, and He will make His new covenant with them. (Heb. 8:8-12.) The nations will be brought to own and fear Jehovah also. (Ezek. 36:36; 37:28; 38:23; and many other passages.)

But the Lord will gather out of both, Jew and Gentile, all things that offend, and them that do iniquity. (Matt. 13:41, 42.)

There is nothing but judgment for the apostate church, and for those who have not obeyed the gospel. When the Lord comes with His saints, He will judge all such. (Jude 14, 15; Rev. 2:21-23; 3:3, 16:2 Thess. 1:8; 2:10-12.)

The judgment of the great white throne is at the end, and is for the dead only. (Rev. 20:12.) The Jew will be judged by the law; the Gentile will perish without law, (Rom. 2:12); and the Christless professor because he has not put on the wedding garment. (Matt. 22:11-13.)

Correspondence: Mark 9:49; The Trinity

Ques. Please explain Mark 9:49.MAR 9:49

Ans. This passage sets forth a most solemn truth for all who are out of Christ; and a great practical truth for all Christians. "Every one shall be salted with fire." This refers to the future judgment of all who die in their sins. "Every sacrifice shall be salted with salt." This refers to present self-judgment exercised by all Christians who will present their bodies a living sacrifice to God. We are delivered, by the death of Christ, from the salting with fire; and we are privileged to know the preservative power of self-judgment.

Ques. I cannot understand the Trinity. Can you help me?

Ans. We are not surprised at your inability to comprehend the profound mystery of the Trinity. But let us remind you, dear friend, that though you cannot understand it, you are reverently to believe it. The Father is God; the Son is God; and the Holy Ghost is God. Did you ever hear those last words of a dying idiot?

“I see! I see! I see!”

“What do you see?" said a bystander.

“I see three in One, and One in three, and they are all for me, for me.”

Think of those words.

Correspondence: Praying; Son of Joseph; Collection; Saving; O.T. Saints in Res.

Ques. What should be our bodily attitude during prayer?

Ans. We would all readily say that it is not a question of bodily attitude in prayer, but rather of the state of the heart the true attitude of the soul. At the same time, we must confess we like to see people kneel down, when they can. We say "when they can," because, in many cases, it is utterly impossible when people are so packed together as to be hardly able to move. There is no attitude which so aptly expresses prostration of soul as kneeling. It looks lazy and irreverent to see people always sitting during prayer. But we must not judge one another in this matter. Many things have to be taken into account. The Lord looks upon the heart. May He ever find our hearts in the right attitude before Him! This is the grand point.

Ques. Was the Lord Jesus the son of Joseph?

Ans. It was essentially necessary that our blessed Lord should he legally, the son of Joseph; virtually, the son of Mary; really, the son of God; and all three meet in Matt. 1:18, in such a way as to evoke from our souls accents of wonder, love, and praise. We can only exclaim, as we read such a record, "O the depth of the riches both of the wisdom and knowledge of God." If our Lord were not legally the son of Joseph, He could not claim the throne of David. If He were really his son, He could claim nothing at all.

Ques. Should there be a collection after the breaking of bread on Lord's Day?

Ans. It simplifies the matter of the collection immensely to bear in mind that it is for the Lord that He hath need of it, whether it be to pay for a room for His people to meet in; or for His poor; or for

His workmen. It is the Lord's collection. Marvelous grace on His part, to permit us to be co-workers under Him! May we be exercised about this.

Ques. Should a Christian lay by his means?

Ans. It must be entirely a question of individual faith. The Word is plain, "Lay not up for yourselves treasures upon earth." If any one says you ought to lay up, you must settle the matter with the Lord Christ. Eph. 4:28 teaches us that the object for which a man is to work with his hands is, not to lay up, but that he may have to give to him that needeth. It is a fine question to put to the heart, namely, which would you rather have, a hoard of money, or the living God? A genuine faith will not hesitate long about giving an answer.

Ques. Will the Old Testament saints have part in the first resurrection?

Ans. Most assuredly, all the saints, from the days of Adam downward, shall have part in the first resurrection. We believe that both the O. T. saints and the Church are seen in Rev. 4 and 5, under the figure of the twenty-four elders. They are not distinguished, however, until the close of the book when the elders disappear, and the Church is seen as "the bride, the Lamb's wife." It will help you immensely in your study of the book of Revelation, to see the transitional character of chapters 4 and 5. They show us, most distinctly, where the Church will be during the opening of the seals, the sounding of the trumpets, and the pouring out of the vials. There is no mention of the Church on the earth, after chapter 3. We have a numbered company of Jews, and a countless multitude of Gentiles saved, in chapter 7. But the very fact of their being distinguished as Jews and Gentiles proves that they do not belong to the Church at all, for in this latter, as every intelligent Christian knows, all such distinctions vanish.

Correspondence: Holy Spirit Sent Before Jesus Glorified?; 1TH 5:19; HEB 10:25

Ques. Was the Holy Spirit not sent forth before the Lord Jesus was glorified?

Ans. All God's works at all times are done by the Holy Spirit, whether in creation or redemption. They are done by the Father's will, by the work of the Son, by the power of the Spirit.

In the Old Testament times the Spirit came upon men. Holy men of God spake as they were moved by the Holy Ghost (2 Peter 1:21). The Spirit preached through Noah (1 Peter 3:19-20). John the Baptist was filled with the Holy Ghost from his birth (Luke 1). But the Holy Spirit could not take His permanent abode in man till the blessed Son of God came; then we read, "Him hath God the Father sealed," God witnessing to His sinlessness: "This is My beloved Son in whom I am well pleased." (Matt. 3:17.)

When the work of redemption on the cross was accomplished and Christ was glorified, all who then, and until His coming, believe the gospel of their salvation, are sealed with the Holy Spirit (Eph. 1:13); this witnesses to the power of the precious blood that cleanses from all sin (Acts 10:43; Eph. 4:30).

He never leaves us. We are sealed unto the day of redemption, that is, till the Lord comes to take us up to be with Him.

Ques. Where does "Quench not the Spirit" in 1 Thessalonians 5:19 apply?

Ans. In the meetings of the believers. We do not find a man presiding over a meeting in Scripture, where believers are gathered for edification. The Lord is in their midst (Matt. 18:20), and the Holy Spirit is to guide them, and occupy them with Christ. If the Lord lays it on the heart of one to speak or take part, and he does not do it, such a one is quenching the Spirit. If the Lord gives the word to one, and the others refuse to hearken, they, too, are quenching the Spirit. If one speaks when he should not he is also quenching the Spirit. "Despise not prophesyings." Verse 20 shows I should hearken and prove all things, and hold fast the truth. Ephesians 4:30 refers to our individual behavior at all times, because the Spirit dwells in us.

Ques. Does Hebrews 10:25 refer to the coming of Christ for His saints? or does "the day" mean "the day of the Lord"? Is it the period of time between the coming of the Lord in the air for His saints until His coming with His saints?

Ans. There is no passage in Hebrews that refers particularly to the coming of Christ in the air for His saints. We might apply such passages as Hebrews 10:37 as the moment of our deliverance, but so might the believing Jews in the tribulation. The Epistle to the Hebrews covers both. The passages referred to above are looking on to a time of judgment, i.e., the day of the Lord, which begins when the Lord comes with His saints to the world as a thief in the night. (1 Thess. 5:2; Jude 14-15; 2 Tim. 4:1.)

The period of time between the Lord's coming for His saints and His coming with them to judge, is called the tribulation.

Correspondence: Sins of the World; REV 4:4; 144,000; Judgement; Isr. & Christ

Ques. Is it right to say that Christ bore the sins of the world?

Ans. Scripture nowhere says that Christ bore the "sins" of the world. We read,

“Behold the Lamb of God, which taketh away the sin of the world" John 1:29. And again,

“He is the propitiation for the whole world." 1 John 2:2. You will note that the words "the sins of" are not Scripture. Wherever you find the word "sins" it refers to persons; and then comes in the grand question of the counsels of God, and the work of God's Spirit in the soul producing repentance and faith. Thus we read in Heb. 9:26:

“But now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." And then he adds,

“And as it is appointed unto men once to die, but after this the judgment, so Christ was once offered to bear the sins of many" (vv. 27, 28.) It is of the utmost importance to distinguish these two aspects of the atonement of Christ.

You can announce to the whole world that Christ appeared to put away sin; that by His death God has been glorified with respect to sin; that the veil is rent; the way to God is open; that all are welcome; all are commanded to repent, invited to come, responsible to believe; that the righteousness of God is unto all; that God willeth not the death of any sinner; is not willing that any should perish, but that all should come to repentance; that all who die in their sins will have themselves to thank for it; and all who are saved will have to thank God for it. This, it seems to me, is the utmost limit to which the evangelist can go in declaring the gospel message.

But when, through grace, anyone is broken down, and brought to true repentance, then he may be told that his sins were all laid on Jesus; that Christ stood in his stead, bore his judgment, paid his penalty, and settled every question on his behalf to the glory of God.

Ques. Are the four beasts (living creatures) the Church? (Rev. 4:4, etc.)

Ans. We do not see the Church in the four living creatures. These latter are the heads of creation, and they are ever seen in immediate connection with the government of God. We believe that the Church and the O. T. saints are seen in the twenty-four elders in chapter 4. They are not in their distinctive places, for that is not the object, until we reach the close of the book, when the Church reappears as the bride, and the elders disappear.

Ques. Who will compose the 144,000 of Rev. 7, and who the unnumbered multitude?

Ans. The 144,000 represent the saved remnant of Israel; and the unnumbered multitude are saved Gentiles. Both these companies will come on the scene after the rapture of the Church, which is not formally or distinctly presented at all the Apocalypse. We deem it a most serious error to place the Church on earth during the apocalyptic judgments.

Ques. Will the unconverted as well as believers stand before the judgment seat?

Ans. Scripture does, most certainly, teach that the unconverted shall stand before the judgment seat. 2 Cor. 5:10 takes in all, both believers and unbelievers, though not of course at the same time or on the same ground. The expression "we all," in chapter 5:10, differs materially from the "we all," in chapter 3:18 (See Greek.) The latter refers only to believers; the former to both. Our Lord Christ will judge the quick and the dead at His appearing and kingdom. In Matt. 25:31, we have the judgment of the living nations. Rev. 20:11 gives the judgment of the wicked dead. In the former, not one will have passed through death; in the latter, all will have done so. In neither scene have we the Church or Israel as the subjects of judgment.

Ques. Did the Israelites look forward to Christ when they performed their ceremonies?

Ans. The O. T. saints looked forward to a promised Savior. As to Israel, after the flesh, they went through the ordinances and ceremonies of the Mosaic ritual without any spiritual insight into their deep significance. You must distinguish between carnal Jews and true believers.

Correspondence: Psalm 22:21; John 14:12

Ques. Please explain the 21st verse of Psalm 22, and what does it mean, especially the part, "My darling from the power of the dog?"

Ans. "My soul" as we see by its use elsewhere (Num. 23:10), is the equivalent in Hebrew, to, "Myself," and "my only one;" (my darling) answers to it in parallel. The Hebrew word here is used "poetically for life, as peerless or unique, not to be equaled or replaced." Hence the verse would mean "deliver My soul from the sword (death); My life from the power of the dog (Gentile)."

Ques. What is meant in John 14:12,

"Greater works than these shall he do; because I go unto My Father"?

Ans. The Lord is speaking about going away to the Father, and the Holy Spirit coming down to them. The result of this would be the power of the Spirit of God seen in them doing greater works than were seen in Christ, now seen in mortal men. It would be Christ's power in glory by the Spirit, the source of them. So Peter's shadow, and handkerchiefs taken from Paul, would do cures.

J. N. D. says, "A striking proof was connected with His departure. After He was gone they would do even greater works than He did, because they should act in connection with His greater nearness to the Father. This was requisite to His glory. It was even unlimited. He placed them in immediate connection with the Father by the power of His work and of His name. Christ Himself would do it for them; their request should be heard, and granted by the Father, showing what nearness He had in view for them."

Correspondence: Mark 9:43; Luke 9:24; Deut. 13:6-9; James 5:7

Ques. 146. Please explain Mark 9:43; Luke 9:24; Deut. 13:6-9. M. L. E.

Ans. Mark 9:43. The Lord tells them to let nothing be spared if it stands in the way of their eternal life. If it costs a hand, a foot, an eye, or anything as dear, it is better to be maimed or halt or half blind, than to go into eternal fire.

Luke 9:24 is in view of Christ's rejection. The follower must take up his cross daily. There is no profit in gaining the whole world for a moment, and then be lost for eternity. It is giving up life now in the world for eternal blessing; or saving it now, but soon to have eternal misery.

Deut. 13:6-9 is part of a subject that showed how jealous Jehovah was over Israel, lest idolatry should take their hearts from Him. They must judge the idolater.

This illustrates for us, that no teacher (1-5), nor relative, however dear (6-9), nor company of associates, is to be allowed to come between our souls and the Lord. If they are false to Christ we cannot have fellowship with them, without being untrue to Him who has bought us at the cost of His own life. How keen the enemy is to ensnare our souls, is seen in that chapter. (Also 1 John 5:21.)

Ques. 147. Please explain James 5:7, "The early and latter rain." W. W. H.

Ans. It is God that giveth the increase. The husbandman plowed and planted and cultivated, then waited with patience for the precious fruit of the earth; the rains give the increase.

Jehovah promised these rains if the Israelites were obedient (Deut. 11:13, 14), but because of their wickedness the rains were withheld. (Jer. 3:3; 5:24.) On Israel's repentance they are encouraged to expect these rains again. Hos. 5:15; 6:1-3; also Joel 2:23-32, and Zech. 10:1, connect the fulfillment with the "Day of the Lord" when Israel is restored. James 1:1 has Israel in view, and so looks on to the coming of the Lord for their blessing. The Christian waits to be caught up to meet the Lord in the air. (1 Thess. 4:15-17.) He looks for no signs.

On the day of Pentecost the Holy Spirit came. (Acts 2:33.) He formed the House of God of those one hundred and twenty, and baptized them into one body. (1 Cor. 12:13.) The Holy Ghost came then, and never went away again. He is here still dwelling in every saved one, and also in the House of God. Since then every one that believed the gospel of his salvation, has been added to that one body. The baptism of the Spirit took place then, and can never be repeated. Christ is not said to have been baptized with the Holy Ghost, nor is any individual. It reads, "By one Spirit are WE all baptized into one body.' Individuals are sealed, and so added to the body formed at Pentecost. The Gentiles are also included in this action of the Spirit. (Acts 11:15, 16.)

Joel's prophecy (2:28-32) was not fulfilled at Pentecost. but will be, to usher in the Day of the Lord, for Israel's deliverance. Peter quoted it to show that what was happening was not from men drunk with new wine, but like what Joel spoke of.

The Church is not waiting for the kingdom with blessings on the earth, but for the coming of the Lord to meet us in the air-not on the earth. (1 Thess. 4:15-17.)

The woman m Rev. 12 is Israel, of whom Christ, the man child, came.

We are now in the last days. (2 Tim. 3). In subjection to God's Word increases. Paul said by the Spirit, women were to keep silence in the assembly (1 Cor. 14:34), and adds (verse 37), "Are the commandments of the Lord." (See also 1 Tim. 2:11, 12.) They take off their hats, yet the Spirit says, women should have their heads covered. (1 Cor. 11:5, 6, 10, 13.)

Speaking with tongues is mentioned three times in Acts. The hundred and twenty spake with tongues, and were understood. The converts did not speak with tongue's as far as we know, The Samaritans did not, nor the Eunuch, nor Saul when he received the Spirit. The Gentiles in Acts 10:46, did, to confirm Peter and those with him, in admitting the Gentiles into the House of God. But notice, they magnified God; it was intelligent, not jabbering. Acts 19 is the other place, and there they prophesied, again it was intelligent, giving out the mind of God.

The gift of tongues is different in 1 Cor. 14. Directions are given that such a gift is not to be used in the assembly, except some one can interpret. (Verse 28.) The spirits of the prophets are subject to the prophets. But this new, so-called speaking in an unknown tongue, comes on those who have given themselves up to it when in their families or alone, when it can have no meaning, and some say they cannot help it. What power is behind such ways?

In Acts 2:22, God bore witness to Jesus, with power, and signs, and wonders; but we find in 2 Thess. 2:9, that one is coming after the working of Satan, with all power, and signs, and lying wonders. God's signs were at the beginning; Satan's signs are at the end. And the mystery of iniquity is working already, even now are there many antichrists. (1 John 2:18.) There is a demon or evil spirit behind every evil doctrine, giving it power in men's souls to hold them enthralled. (1 John 4:1-3.) Our only safety is to act on the Word of God. "Let every one that nameth the name of the Lord depart from iniquity." (2 Tim. 2:19.)

Correspondence: 2TH 1:5; ISA 53:11 Bearing Israel's Iniquities

Ques. What is meant by the righteous judgment of God? (2 Thess. 1:5)

Ans. The coming judgment of God at Christ’s return to the earth. The Thessalonians thought the “day of the Lord” had come. The Apostle here shows them that the sufferings they endured were not tribulation from Him, but were a token of His coming righteous judgment, which would deliver them, and punish their enemies. If saints suffer now, it is a token that God’s righteous judgments are being earned by others.

Ques. In what way will the Lord bear Israel’s iniquities? (Isa. 53:11).

Ans. He has borne their iniquities, only according to Leviticus 16, they do not know it till the priest (Christ) comes out (Lev. 16:17-18) from God’s presence where He has sprinkled the blood. This will be when Christ comes forth before the Millennium, to Israel, and then they will know for the first time the value of Christ’s work on Calvary. We know it by faith now, for Christ has sent the Spirit down into our hearts for this purpose (Heb. 10); but a veil is still on their hearts as a nation.

Correspondence: Jude 9; Matt. 18:20; Confession vs. Forgiveness

Ques. 136. Why did not Michael, the archangel, rebuke Satan, seeing he was a dignity? (Jude 9.) E. M.

Ans. Because he would not go beyond his authority, but carried out his orders, in the spirit of dependence and subjection to his Lord, owning, all the authority he possessed was from the Lord; he hid himself behind that. See the contrast in the 8th and 10th verses with the self-assertive spirit of men of the present day. Lowliness and meekness become the followers of the Lord.

Ques. 137. Is there any difference between "Where two or three are gathered together unto My name" and saying, "Where two or three are gathered together"? W. S.

Ans. (Matt. 18:20.) Christ is the center; the condition needed for His presence is to be gathered in or to His name; that is, in separation from evil and in the unity of the Spirit, for it is only thus the Holy Spirit would gather the members of the body of Christ.

Incidental meetings of Christians may be precious seasons, but they have not the authority of the presence of the Lord in the midst. The two on the road to Emmaus (Luke 24) had the light of Christ's word shining upon them, making their hearts burn within them, yet they did not know His presence; when they returned to Jerusalem, they had both His presence before them and His word shining in their souls.

Ques. 138. Please tell me if there is any difference between confessing our sins and asking the Father to forgive us our sins.

M. M.

Ans. We cannot rightly ask forgiveness of our sins when we know we are forgiven for His name sake. We are forgiven for eternity. (1 John 2:12.) But it is needful to confess our sins if we would walk in communion with God. And "if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness."

Correspondence: Baptism in Water/Holy Ghost; Laodicea; Heb. 11:9 True?

Ques. What is the use of baptism in water? Is not the baptism of the Holy Ghost enough?

Ans. The baptism of the Holy Spirit took place at Pentecost (Acts 2); by it the body of Christ was formed, and it cannot take place again. (1 Cor. 12:12-13; Eph. 4:4.) Since then every believer sealed with the Holy Spirit is a member of the body of Christ. "There is one body."

When the Holy Spirit came at Pentecost, He took His dwelling among the disciples. All who came among them, did so by baptism in water, in the name of the Father, Son and Holy Ghost. (Matt. 28:19.)

This is the use of baptism: it brought the one baptized from off the ground of Jew or Gentile, on to the ground of the profession of Christ's name, as the house of God; and though men have greatly abused this use of baptism, it is still the same with God. God will not allow man to take His name in vain.

We could not have fellowship with those who deny this use of baptism by determinedly remaining unbaptized. If once baptized it would be folly to repeat the form. In the sight of God it is done, whatever mode may be used. Therefore the word of God abides, and baptism is just as much needed as ever.

Ques. Is all the professing church Laodicea now?

Ans. No. Revelation 2:25,28 shows a remnant in Thyatira who are waiting for the coming of the Lord. He has not come yet.

Revelation 3:3 tells that the church in Sardis will be treated as the world—the Lord coming as a thief to them.

Revelation 3:11 shows a remnant looking for the coming of the Lord, keeping His word, and not denying His name. Overcomers are there also.

Revelation 3:20 has overcomers even in Laodicea who sup with Christ and He with them.

The truth that there is one body and one Spirit, even as ye are called in one hope of your calling, continues till the Lord comes. Our responsibility and privilege is to walk worthy of that vocation, with all lowliness and meekness, and the Lord's care of the church, and provision for its needs, will not cease till the perfect Man is reached. (Eph. 4:4-16.)

Ques. How could Hebrews 11:9 be true when the persons spoken of there were not living at the same time?

Ans. It is their character as strangers dwelling in tents that is the point, not that they were living together at the same time. Jacob built a house for himself at Succoth, that was failure; but in the New Testament, God speaks of the faith of the Old Testament saints, not of their failures.

Correspondence: Mark 8:24; Matt. 27:46; Satan's Heavenly Access; More Like Christ

Ques. Please explain "I see men as trees, walking." Mark 8:24.

Ans. The Lord, for the express purpose, it seems to me, of showing the patience of ministry according to His mind, first touches his eyes, when partial sight follows. The man confesses in reply, that he saw men like trees walking; and the Lord applies His hand a second time. The work is done perfectly. Thus, not only did he heal the blind, but He did it well. If He puts His hand to accomplish, He does not take it away until all is complete, according to His own love. The man then saw with perfect distinctness. Thus all is in season. The double action proved the good Physician; as His acting so effective, whether by word or hand, whether by one application or by two, proved the great Physician.

Ques. Is it right to say that the Father hid His face from His Son during the last three hours on the cross (Matt. 27:46)?

Ans. God hid His face from the Sin-bearer; but never was the Son more precious to the Father than in those terrible hours. It is not according to the integrity of Scripture to speak of the Father as hiding His face from the Son.

Ques. Is it true that Satan now has access into the heavens?

Ans. It is very plain from Rom. 12:10; Eph. 6:12 and other passages, that Satan has access into the heavens. Milton has filled people's minds with the thought that Satan is confined to hell. He will, ere long, be so confined, but it is only too plain that he is not so now.

Ques. How can I become more like the Lord Jesus? It seems that the harder I try to be conformed to Him the more miserably I fall short.

Ans. You are entirely too much occupied with your own state and feelings. Seek to be more simple, to rest like a child in your Father's love, and stay your soul upon His faithful Word. It is of no possible use to "try" to be this or that. The more you dwell in calm sweet confidence, on the love of Christ-the more you think of Him and feed upon His Word, the more you will grow into His likeness. "We all beholding... are changed" (2 Cor. 3:18). May the Lord keep you, beloved, and make you very sound in His own precious truth! To His own loving pastoral hand we commend you.

Correspondence: Priesthoods of Christ; Atone/Redeem; 1 John 5:16; Matt. 24:34

Ques. What is the difference between the Aaronic and the Melchisedec Priesthood of Christ?

Ans. At present Christ is exercising a priesthood that takes the character of Aaron's priesthood. That is, He "is able to succor them that are tempted, and from Him we obtain mercy and find grace to help in time of need." Christ could not be a priest of Aaron's line, because He is not from the priestly trible, Levi.

Christ's priesthood is eternal and abiding, mystically symbolized by Melchisedec in Genesis. In the coming Millennial day, Christ will come forth in the glory of royal priesthood as King in Zion. This will be His proper Melchisedec priesthood, both as to order and character.

Ques. What is the difference between atone and redeem?

Ans. Sins are atoned for. Persons or things are redeemed. Christ has atoned for our sins. He has redeemed us; and He has redeemed the inheritance. He has done both by the same precious blood shedding, blessed forever be His holy Name!

Ques. Please explain "a sin unto death." (1 John 5:16).

Ans. In this verse it is not a question of the soul's salvation, but of the death of the body under the governmental dealings of God.

Ques. Please explain "generation" in Matt. 24:34.

Ans. The word "generation" is constantly used in Scripture in a moral sense. It is not to be confined to a certain number of persons actually living at the time, but takes in the race. In the passage before us, it simply applies to the Jewish race; but the wording is such as to leave the question of time entirely open, so that the heart might ever be kept in readiness for the Lord's coming. There is nothing in Scripture to interfere with the constant expectation of that grand event. On the contrary, every parable, every figure, every allusion is so worded as to warrant each one to look for the Lord's return in his own lifetime, and yet to leave ample margin for the elongation of the time according to the longsuffering grace of a Savior God.

Correspondence: Antichrist; MAT 11:12; Infirmities in Christ?; MAT 5:22

Ques. Is Antichrist a system which seems even now to be forming in opposition to all that is of Christ, or is there to be a person of this character?

Ans. There can be no doubt that Antichrist is a person, and not a system, though many systems may be antichristian. He is the willful king (Dan. 11:36-38). He is the man of sin, or lawless one; the terrible heading up of all that now is working among men (2 Thess. 2:3, 4); the wicked one (v. 8); the very climax of lying and deceitfulness (vv. 9, 10). And withal he assumes a religious character, as connected with the dragon and the beast, or restored head of the Roman earth; has great power, and doeth great wonders.

What is called boycotting by men is one distinct mark of Antichrist (Rev. 13:11, 17). Thus the principles of Antichrist are already working. He will be cast into the lake of fire, and will remain alive there (Rev. 19:20; 20:10).

Ques. How does the kingdom of heaven suffer violence? Who are the violent? What does the verse mean? (Matt. 11:12.)

Ans. The violent are those who are strong enough in faith to enter the kingdom in spite of all obstacles. To become a citizen of the kingdom of heaven which was spiritual, required an energy and determination to which citizens of the Jewish monarchy were quite unaccustomed. The word "suffereth violence" is rendered "presseth" in Luke 16:16.

Ques. We read of our Lord being "weary," "hungry," and of His weeping. Would these in any sense be termed infirmities?

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

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

Ans. The Lord is here showing that murder does not begin with the outward act, but with the heart. The law took no cognizance of the latter; but God here shows that murder may exist in the heart, the only outward sign being the words "thou fool." Hence the danger of hell-fire, for murder in the heart is as bad in God's sight as the real act.

Correspondence: James 5:14; Lev. 1:4; Luke 18:22

Ques. 143. What is the meaning of James 5:14? Did the anointing of the sick only apply in those days? S. C.

Ans. James 5:14 may be used in faith now. If a child of God recognizes God's hand upon him in chastening, he may ask those whom he has confidence in, as men of God, to take up his case in prayer before the Lord, and count on God's forgiveness and restoration.

Ques. 144. Lev. 1:4. What should we learn by the offerer laying his hand on the head of the burnt-offering, and why is atonement mentioned here? Is it sin-bearing? M. L. E.

Ans. The laying on of the offerer's hand expressed identification with the victim.

In the burnt-offering it is the question of glorifying God in the place of sin itself-Christ "made sin" to glorify God there. Christ was made sin of His own voluntary will, and yet it was obedience. He was perfect in obedience and devotedness unto death, and that the death of the cross; it is all a sweet savor to God and for us. A man's bringing a burnt-offering is as good as coming to the Lord, and saying, "I have no devotedness to bring; but all is due to the Lord, and I bring it in the person of my sacrifice." We have nothing of our own but what is bad, but we are accepted in all the value of what Christ has done. The burnt-offering has more to do with the nature; the sin and trespass offerings with offenses. The great thing with the burnt-offering is that it, meets all of God's holy requirements, and glorifies Him, and in the place of sin.

Ques. 145. What is the meaning of Luke 18:22? Is it to-be fulfilled literally now? M. L. E.

Ans. It is for us figurative language, but easily understood. Our blessings are heavenly and spiritual. These are "our own" things and the "true riches". (Luke 16:11, 12; Eph. 1:3.) We are stewards of all the Lord has entrusted to us; if our hearts are taken up with them as if they were our own possessions, we are, worldly. (1 John 2:15.) We are then living in them instead of the things of Christ. Luke 12:15, (new trans.); Luke 12:33; and 18:22, put things in their right places. Selling is getting rid in our hearts of what would keep us from Him. 1 Tim. 6:17-19, with 1 Cor. 7:30, 31 (new trans.), help us to see how we can use the world without counting it our own. We are to let nothing hinder us from following Christ.

Correspondence: 1 John 3:9; Josh. 1:8; Matt. 11:29-30; 2 Tim. 2:26

Ques. 139. Why does it say in 1 John 3:9, he cannot sin, instead of it, the nature? B. B. Ans. It is the man that sins by allowing the old nature a place. John's epistle looks at the child of God as identified with the new life. He is not acting as a child of God if he allows the flesh to work in him. (1 John 2:1.) This is meant to exercise all our hearts.

Ques. 140. Does "keeping the book of the law" in Josh. 1:8, and similar scriptures, correspond with our keeping the Lord's commandments and words in John 14:21, 23? What is the difference between "commandments" and "words" for the Christian in this scripture? M. L. E.

Ans. Yes, it is the hearty, loving obedience to the Word of God. The soul delights in meditating therein day and night; making the way of the soul prosperous, and growing in grace and in the knowledge of our Lord Jesus Christ. We might think of the commandments here (verse 21) as the will of the Lord expressed in the scriptures; and of the Word-not words-(verse 23), as the mind of God that we gather while in communion with the Lord, though not fully expressed. Mary anointed the Lord for the day of His burying. The Lord expressed His approval of it afterward.

Ques. 141. What is "My yoke" in Matt. 11:29, 30? E. R.

Ans. Read from verse 25. This context tells of our Lord's perfect submission to the Father's will; then He reveals the Father (verse 27), and (verse 28) says, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest." This includes the knowledge of the Father, and gives us the place of children, so that the rest He gives is the result of His finished work. He knows the weary toilers for salvation, toiling for what they can never gain in that way. He gives rest to all who come to Him.

Further blessing He promises in the words, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls." His yoke is submission to the Father's will, and He desires us to enjoy the Father's care and love in full submission to His will-"Learn of Me." It was His path; it is to be ours, and rest is found in it. Ye shall find rest unto your souls. Submission to His yoke makes it easy and the burden light. It is rest indeed. (See Psa. 16:5, 6.)

Ques. 142. In 2 Tim. 2:26, we read, "who are taken captive by him at his will." Who is meant by "him at his will"? B. M.

Ans. What is important in this passage is that each of us, as servants of the Lord, should in forbearance and meekness be watching, and ready to be God's instruments to deliver such an one who has been opposing the truth, from the snare of the devil, who had taken him captive. God has allowed this dreadful chastening, but it may come to an end, and repentance come in to the acknowledging of the truth and to doing God's will.

Correspondence: Who Will Be Caught Up When the Lord Comes?

Ques. Who will be caught up when the Lord comes? (1 Thess. 4.)

Ans. All the dead in Christ from the beginning of man's race. (1 Cor. 15:23.) Then all the living believers will be changed, and caught up with all that their faith takes in. (Acts 16:31.)

We see in 2 Thessalonians 1:7-9, 2:10-12 that those who hear "the gospel of the grace of God" and reject it, do not get another chance. Satan has blinded them. They have put away God's precious salvation for the pleasures of sin which were but for a season.

To whom will the gospel be preached after the rapture of the heavenly saints?

The "gospel of the Kingdom," the news that Christ is coming to reign (Psa. 2:10-12), will be preached to Israel (Matt. 10:5-7); and to all nations, i.e., Gentiles; and those who receive that gospel, will be Christ's subjects on earth. We find a direct testimony also sent to the worshippers of idols in Revelation 14:6-7.

The everlasting gospel is creation's testimony (Psa. 19:1-6) to the God who created all things, and this specially is sent to warn all such. God cares for the idolaters also.

Even in the Millennial period, when Christ is reigning, and Satan is bound, we find men making feigned obedience to Christ, the Head of the heathen. (Psa. 18:43-44. See margin.) A multitude comes up in rebellion against God and His earthly people, whenever Satan is loosed out of his prison.

Such is man, all men, unless through grace they are born again. How easy it is to let present things blind us to the truth.

Correspondence: Mark 12:31-32; The Elect; Luke 23:31; S.S.vs. Gos.; Elders of Isr

Ques. What is the unpardonable sin?" Matt. 12:31, 32.

Ans. The only places where the "unpardonable sin" is referred to are the parallel passages in the three synoptic gospels. There it is connected with attributing the miracles of Christ to the power of Beelzebub. It is definitely and finally rejecting the testimony of God by the Holy Spirit.

“It signifies imputing to Satan that power of God which the Holy Ghost exercised then and afterward, and it bespeaks deep and settled hatred to God. Souls that give themselves up to such malice against the workers of all good are beyond pardon. Forgiveness is for those who repent and believe the gospel.”

Ques. What does "Elect" mean? Who are "the Elect" in Scripture?

Ans. "Elect" means "chosen." In Isa. 42:1 and Matt. 12:18 the Lord Himself is the chosen one of God, God's Beloved Son. In Matt. 24:31, it is the elect nation of Israel, chosen out of the nations to be a peculiar treasure unto Jehovah above all people (Ex. 19:5).

In 1 Tim. 5:21 we have the elect angels also. Then we have the "elect" of the present time, those who compose the Church (Eph. 1:4; Col. 3:12; 2 Thess. 2:13; Titus 1:1; 1 Peter 1:2). This is the Treasure and the Pearl of Matt. 13:44, 45. Election is the choosing of the persons; predestination is to the place or position of relationship they are to fill.

Ques. Please explain Luke 23:31.

Ans. "The green tree" refers to that special time when the Lord was present in their midst. "The dry tree," on the contrary, points to the future. It is as though He had said, "If they can act so now, in My presence, how will it be by and by?”

Ques. If the Lord gives one the opportunity to teach a Sunday school class, would it be pleasing to Him for that one to absent himself from the regular gospel meeting for this work?

Ans. You have received the gospel for your own soul's salvation; and hence, however precious it may be to hear the gospel preached, over and over again, we do not think you ought to let this stand in your way in seeking to lead others to the Savior.

Were it a question of the Lord's Table, it would be a totally different matter. No line of service ought to be allowed to hinder our attendance at the celebration of that most precious institution. Every rightly taught and spiritually minded Christian will assuredly give the Lord's Table the paramount place.

Ques. Did the elders of Israel see "the God of Israel?" (See Ex. 24:10; John 1:18; 1 Tim. 6:16.)

Ans. In Ex. 24:10 the elders saw "the God of Israel," who was pleased to take a form in which He could show Himself to man. But John 1:18 and 1 Tim. 6:16 refer to God, in His eternal essence. NO mortal could see a spirit. There is no real difficulty in the passages.

Correspondence: Atonement/Punishment; Nations B.C.; Church in O.T.; Spirits

Ques. What would you say of a teacher who claims to believe in the atonement, but denies eternal punishment?

Ans. Eternal punishment is clearly the truth revealed to us in Scripture. Awful as it is, the wrath of God ABIDETH on the unbeliever. (Matt. 25:46; John 3:36.) If a teacher denies this, then he believes nothing, because God says it is so. He neither really believes the atonement, as Scripture speaks of it, nor anything else. He may find when too late that the punishment in the lake of fire is not for a time, or temporal, but eternal. Scripture teaches that from this there is no escape. Give up the plain teaching of Scripture, and all is darkness.

There is indeed nothing vague as to the atonement. It was Christ, the holy One, forsaken of God, suffering the wrath of God due to us. Nothing can be plainer than Isa. 53 and abounding texts in the New Testament. God's righteousness is revealed in it. And there is no other ground by which God can be righteous in justifying the ungodly.

On no account should the Christian have fellowship with the infidel who denies the statements of the Word of God as to eternal punishment.

“What part hath he that believeth with an infidel?" 2 Cor. 6:15.

Ques. What knowledge had the nations who lived before Christ of sin and of judgment; and how will they stand in the day of judgment?

Ans. The oldest book now in existence, the book of Job, throws great light on that question. It is evident, that in the earliest ages, God communicated to men the clearest knowledge of the atonement. (See chap. 33:23-33.) Notice the marginal reading. Yes, in the oldest book known, God declares that He has found a Ransom, or Atonement, so that a man could say then, if He believed God, "I have sinned;" and "He hath delivered my soul from going down to the pit." Blessed is that man even now who can so speak. Was not this truth known to Abel, and rejected by Cain? It is the truth most disliked and rejected, to this day for near 6000 years. Abraham and his spiritual seed, that is, all believers, believed God; and it, faith, was reckoned to them for righteousness, perhaps "the promise" was not dim to them. (See Heb. 11.) Surely all pointed forward to the death and resurrection of Christ.

Ques. Is the Church mentioned in the Old Testament? ,

Ans. The Church is not spoken of in the Old Testament. It was the mystery kept hid, as stated in Eph. 3. The Song of Solomon may be used in illustration and meditation. But you will notice it never rises up to the heavenly position of the Church, the bride of the Lamb. It is more expressive of the yearnings of the Jewish remnant immediately before the coming of the Lord. Still Scripture is manifold, and no doubt the Spirit may use, in rich blessing to the Christian, such portions as speak of His having brought us into His banqueting house, and of His banner over us being love. But Christ is precious everywhere in the Word of God, is He not? The Book of Ruth may be used in a similar way. The call of Rebecca. The creation of Eve. But no one could have seen the Church in these until it was revealed, especially to Paul. Now the storms of darkness and tempest, like the destroying blizzard, are sweeping over the world. The Lord keep us holding fast the foundation truths of the Word of God.

Ques. Where are the spirits of those who have died?

Ans. There are four passages of holy Scripture which furnish a distinct and definite answer to your question: namely first,

“Today shalt thou be with Me in paradise." Luke 23:43. This is as clear as it is precious: "With Me in paradise." That is where the spirit is during the intermediate state." Secondly,

“Lord Jesus, receive my spirit." Acts 7:59. Here we learn that the spirit will be in the keeping of Jesus during the intermediate state. Safe and blessed place! With Jesus, and kept by Jesus. How precious! Thirdly,

“Absent from the body, present with the Lord." 2 Cor. 5:8. And fourthly,

“To depart and to be with Christ which is far better." Phil. 1:23.

If it be a question respecting those who die in their sins, Luke 16:22, 23 gives the solemn answer, in our Lord's own words,

“The rich man died and was buried; and in hell he lifted up his eyes, being in torment." How awful! How truly appalling! What a contrast between the two states! O! dear friend, may we be solemnly in earnest in dealing with souls

Correspondence: Peace; Cutting Hair; Spirit vs. Inclinations; Heb. 9:28

Ques. Please tell me how I can have peace.

Ans. What you want, dear friend, is to look off, entirely from yourself your feelings, your exercises, your repentance, yea, and your faith in a word, from all that has to do with yourself, and rest in a divine work a work finished on the cross and accepted on the throne. God is satisfied with Christ. Are you? Do you want something more than Christ? Do you want to throw into the scale something of your own to make Christ of full weight? This is the question. The true secret of rest and peace is to be satisfied with Christ. As long as you are occupied with yourself, you will be unhappy.

“And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven." Col. 1:20.

Ques. Should Christian parents cut their girls' hair? Answer "Yes" or "No", and give Scripture.

Ans. Your question cannot be answered by "Yes" or "No," as there are qualifying circumstances. You no doubt have in mind the verses in 1 Cor. 11:6. 15, For a woman subject to the Word, these verses ought to be sufficient to deter her from cutting her hair. But as to children, the parent would be in individual exercise before the Lord as to how far the principal in the above Scriptures would apply. Some might feel clear before the Lord to keep their girls' hair cut shorter until such time as they approach young womanhood. Others with like exercise might not feel clear to do so.

“Let every man be fully persuaded in his own mind.”

“Let us therefore follow after the things which make for peace, and things wherewith one may edify another." Rom. 14:5-19.

Ques. How may I know whether I am following the leading of the Holy Spirit, or simply following my own inclinations?

Ans. It is greatly to be feared that very many mistake their own inclinations for the moving of the Spirit of God a terrible mistake! It needs much brokenness, self-emptiness, and singleness of eye to discern and follow the precious leadings of the Holy Spirit. As a general rule, we should say that where the glory of Christ is the exclusive object of any act to which we feel led, we may conclude that it is the Spirit that moves us. The Lord is so gracious that we can fully count upon Him to guide, and keep, and use us, where the heart is simple.

Ques. Does "to bear the sin of many" in Heb. 9:28 refer to the world, or to believers only?

Ans. The expression in Heb. 9:28 does not at all apply to the world; but only to believers. It is never said in Scripture that Christ bore the sins of the world "He put away sin." "The Lamb of God that taketh away the sin of the world." John 1:29. "He is the propitiation for the whole world." 1 John 2:2. But the moment you speak of sins, it becomes a question of persons, and then we have to do with the counsels of God, and the work of the Holy Ghost in the soul, producing repentance and faith. If Christ bore the sins of the whole world, then the whole world must be saved apart from all question of repentance and faith. In a word, this would involve the heresy of universal redemption.

We must carefully distinguish between universal purchase and universal redemption. The former is a most weighty truth; the latter is a fatal heresy. Christ has bought the whole world, and every man, woman, and child therein. Hence the apostle Peter speaks of false teachers, "bringing damnable heresies, even denying the Lord that bought them." He does not say, "that redeemed them." But this is a wide and a weighty subject, and cannot be gone into here. Chapter 16 of "Notes on Leviticus" by C. H. M. may help you.

Correspondence: Laodicea; Zech. 13:6; Peace; Christendom; Grace; Heb. 12:24

Ques. Is all the professing Church Laodicea now?

Ans. No. Rev. 2:25, 28 shows a remnant in Thyatira who are waiting for the coming of the Lord. He has not come yet.

Rev. 3:3 tells that the Church in Sardis will be treated as the world-the Lord coming as a thief to them.

Rev. 3:11 shows a remnant looking for the coming of the Lord, keeping His word, and not denying His name. Overcomers are there also.

Rev. 3:20 has overcomers even in Laodicea who sup with Christ and He with them.

The truth that "there is one body and one Spirit even as ye are called in one hope of your calling," continues till the Lord comes. Our responsibility and privilege is to walk worthy of that vocation with all lowliness and meekness, and the Lord's care of the Church, and provision for its needs, will not cease till the perfect man is reached. (Eph. 4:4-16).

Ques. Who is referred to in Zech. 13:6?

Ans. The speaker in Zech. 13:6 represents the Messiah. He, truly, was "wounded in the house of His friends.”

Ques. How can I find peace?

Ans. What you need is a hearty acceptance of a full Christ, and a thorough surrender of yourself to Him. This we believe to be the true secret of solid peace and joyful liberty-Christ for the heart and the heart for Christ. May all perplexed inquirers know this!

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

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

Ques. What is the difference between "the exceeding riches of His grace," Eph. 2:7, and the “glory of His grace." Eph. 1:6?

Ans. When God's grace is spoken of as meeting our need, it is called riches; when it is spoken of as satisfying His own heart and eternal counsels, it is called glory.

Ques. What is the New Covenant? (Heb. 12:24.)

Ans. A covenant is a principle of relationship with God on the earth; conditions established by God, under which man is to live with Him. The word may, perhaps, be used figuratively or by accommodation. It is applied to details of the relationship of God with Israel: but strictly speaking, there are but two covenants, the old and the new. The old was established at Sinai. The new covenant is made also with the two houses of Israel. The gospel is not a covenant, but the revelation of the salvation of God. It proclaims the great salvation. We enjoy indeed all the essential privileges of the new covenant, its foundation being of God; but we do so in spirit, not according to the letter. (We share its blessings on the ground of the shed blood of Christ.) The new covenant will be established formally with Israel in the Millennium.

Correspondence: Jam. 5:12; Acts 8:13; 1 Cor. 9:27; 1 Cor. 3:17

Ques. Please explain the meaning of James 5:12. W. D. I.

Ans. James 5:12 (read also Matt. 5:33-37.) These scriptures teach us that it is wrong to use extravagant language as people then did, land now often do. We are to be true to our "yes," and "no," to say what we mean, and mean what we say, without putting an oath to it. This does not hinder us when asked by the law of the land, as in a court of justice or in signing necessary affidavits, to do so under oath to the truth. When Jesus was adjured by the high priest, by the living God, to speak, He answered at once. Until then He held His peace

Ques. Please explain Acts 8:13, compared with Verses 20-23. D. C.

Ans. Compare Acts 8:13 with Eph. 2:8, and you will see that Simon's faith was only the result of his own natural heart through seeing the miracles. The, Brae believer, like Eph. 2:8, felt his need of a Savior, and could not do without knowing Jesus as his own Savior. You may see the same difference in John 2:23-25 and 6:66-69.

Ques. What is the meaning of 1 Cor. 9:27?

C. E. W.

Ann. This is connected with profession, which might be real or false. A man might be a professed Christian, a preacher, and yet be lost. Chap. 10:1-12, illustrates this in Israel.

Rom. 8:2; Gal. 5:24; 1 Peter 4:1, 2, and many other such verses would indicate that keeping the body under, means applying the death of Christ to our ways. This the unconverted man cannot do, for he does not take Christ as his standard, though he may live a decent moral, religious life. He may do all that and yet be lost.

Make sure, dear reader, that you know the finished work of Christ for your soul's salvation, and that your present endeavor is to shape your life accordingly. See that you make your calling and election sure (2 Peter 1:10), by earnest diligence in the truth.

Ques. Will you please explain. 1 Cor. 3:17?

W. D. I.

Ans. In this chapter we have laborers in the Assembly of God on earth. Paul laid the foundation, and others built on it, but every one was to take heed how he built. Here we get responsibility. We have three samples of builders.

Verse 14 is a good builder, who builds according to the Great Architect's plan, and he gets his reward.

Verse 15 is one who loses his work, though he is a saved man.

Verse 17 is an unsaved man, he and his work merit and receive destruction. Unsaved priests, ministers, class-leaders and all kinds of teachers are included in this.

Correspondence: Filled with the Spirit; John 15:6

Ques. What does being filled with the Spirit mean? W. I. C.

Ans. John 7:39 states that each believer in this present period was to receive the Holy Spirit. Eph. 1:13 shows that it is those who have believed the gospel of their salvation that are sealed with the Spirit. In 2 Cor. 1:22 the Holy Spirit is the anointing, the seal, and the earnest of the Spirit in our hearts, and this is true at all times (John 14:16). We may grieve Him, but He dwells in us unto the day of redemption-that is, when our bodies are changed (Eph,. 4:30; Rom. 8:23).

“Be filled with the Spirit" is an exhortation, which may be true only occasionally (Eph. 5:17. to 19). We are to learn the will of God in verse 17. We are not to be intoxicated with worldly pleasures, but be filled with the Spirit, and verse 19 shows the result of being filled. It is speaking to yourselves in Psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord, and this is called in Col. 3:16, "Let the Word of Christ dwell in you richly," etc.

Those who are filled with the, Spirit do not speak of it, for they are taken up with the Lord. One may well doubt a person that tells us he, or she, is filled with the Holy Spirit; and, except three special cases in Acts, chapters 2, 10 and 19, which could not happen again, for it was the beginning of Christianity, none of them spoke with tongues. Speaking with tongues in Scripture is intelligent language to the hearers, and it is forbidden, where it is not interpreted (1 Cor. 14:28). It was on special occasions, such as Acts 4:31 and 13:9, that this filling is mentioned. The same with John the Baptist, Zacharias, Elizabeth, Mary-it was for these occasions.

Ques. Does John 15:6 refer to one that is a false professor of Christ? Can it apply to a true Christian? Is abiding in Christ the way a Christian can bear fruit? M. J.

Aug. Yes, John 15 would apply primarily to such as Judas Iscariot, who was in reality the son of perdition, and to all those whom the Lord saw only believed on Him when they saw the miracles He did (John 2:23), and who could turn away and walk no more with Him when anything displeased them (John 6:66).

Those who, like Peter, felt their need of the Savior, could not give Him up (John 6:68, 69).

We, who are born again, and redeemed, and have the Holy Spirit now dwelling in us, can only bear fruit pleasing to the Father as we abide in communion with the Lord. It is in having Christ as our object, and seeking to learn of Him through prayer and feeding on the Word, that we become more like Him. The Father is glorified in our bearing much fruit, and thus being true disciples of His.

“Disciple" means one who is taught, or trained. We need first to be saved before we can be true followers of Christ. To be faithful followers, or disciples, we need to give Him the first place in our hearts-our object to live for.

Disciples bring forth fruit, and are taught and purged, that they may bring forth more fruit. And the Father is glorified in their bringing forth much fruit. (Vs. 2, 8.)

An empty profession of Christ, without knowing redemption through His blood, ends in eternal woe.

Correspondence: Sons from Far; Eph 4:13; Mat 27:44 & Luk 23:39-43; Mat 12:31-32

Ques. In Isa. 60:9, who are the "sons from far"? R. R.

Ans. That chapter describes some of Israel's blessings and prosperity during the reign of Christ. The "sons from far" are Jehovah's people brought back and enriched by the Gentiles who share the blessing with them. Notice the Gentile stranger mentioned in, so many verses.

Ques. Will you please explain Eph. 4:13? A. D.

Ans. Eph. 4:13 tell us how long the ministry of Christ will continue. His love cannot fail His assembly, for which He gave Himself, and these permanent gifts continue, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.”

Verse 12 tells us what they were given for; and Verse 14 tells what the present result is to be. It is therefore quite evident that this result will be reached when the last member is added to the body of Christ.

Verses 15, 16, show us the healthy action of the members to each other, and this is very important. If each one of us is going on happily with the Lord, and enjoying His love in communion, then we are helping, "making increase of the body unto the edifying of itself in love." We can think of, and pray for, and seek the good of the whole Church of God.

Ques. Please explain Matt. 27:44 with Luke 23:39-43. C. E. W.

Ans. Matt. 27:44 asserts that both the thieves joined with the priests in mocking and reviling the Lord.

Luke 23:39-43 witnesses that one repented and believed on Jesus, calling Him Lord, ant owning that He was the true King of Israel, and asking a place in His Kingdom in the future when He would come to reign. His genuine repentance, and conversion are seen in the way he condemned himself, and reproved the other, and in looking to the Lord for His forgiving love to bless him. The Lord's answer bears it out. Jesus said unto him, "Verily I say unto thee, Today shalt thou be with Me in paradise." This was immediate blessing. He was sure to be in paradise that very day with the Lord.

2 Cor. 12:2-4 calls the third heaven paradise: that is where the spirit of Jesus went, and that is where the thief went when the spirit left his body. Jesus said in Verse 46, "Father, into Thy hands I commend my spirit," then He died. The martyr Stephen, in. Acts 7:59 said, "Lord Jesus, receive my spirit.”

2 Cor. 5:8 witnesses to the same blessed truth. It is not true that the spirit is unconscious after death. Nor is it true that the Lord went into prison when He died. His spirit went to the Father, but He did not ascend till forty days after He rose from the dead. Ascension is of spirit, soul and body, the whole man.

Ques. What is the meaning of Matt. 12:31, 32? W. D. I.

Ans. Read from Verses 22 to 32. Blasphemy against the Holy Ghost was the Pharisees' saying that Jesus did His miracles by the power of Beelzebub, the prince of the devils. (See also Mark 3:22-30.) "Because they said He had an unclean spirit." This showed the wickedness and malicious hatred of their hearts. They have "never forgiveness," "neither in this world" (or age, dispensation of law), "neither in the world to come" (the dispensation that follows after the Church is caught up).

Now we live in the period when God is dealing in grace. Now we preach the gospel to every creature, "Whosoever believeth in Him, shall receive remission of sins." (Acts 10:43.) There are men now living who once professed to believe on Christ, and have become apostates They have not been born again. They have only a name to live, but are dead; and there are true believers who have sunk into worldly ways. To them, God calls, "Awake thou that sleepest, and arise from (among) the dead, and Christ shall give thee light," not life, for every believer has eternal life. He may lose his happiness, and cease to enjoy his salvation, but the Great Shepherd will look after every blood-washed one.

This "blasphemy of the Holy Ghost" has no reference to true believers who have back-slidden. 1 John 2:1 says to God's children, "If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous." He maintains our place before the Father in all the blessed efficacy of His own finished work.

Correspondence: Lack of Freedom; The Church on Earth; John 3:29

Ques. What is to blame for our lack of freedom at times in our ministry of the gospel?

Ans. One great reason is our lack of time spent in prayer We should be in communion with the Lord, and in dependence upon Him, as a vessel emptied of self, for Him to fill; or as a clean channel for the Living Water to flow through; or as an instrument in His hands to be without a will of our own. Otherwise, we might be in circumstances that we should not be in, and the Lord might make us feel it. Nearness of spirit to the Lord is the most important thing.

Ques. What constitutes "The Church which is His body," and has it now a corporate existence on earth? W. S. M.

Ans. The unfolding of this blessed truth, "the Mystery of Christ," was committed to the apostle Paul. It is in his letters we shall find instruction concerning it. Eph. 4:4 declares, "There is one body, and one Spirit, even as ye are called in one hope of your calling.”

This began at Jerusalem, when the promise of the Father was given,-the Holy Ghost came upon the disciples in the upper room on the day of Pentecost. (John 14:16, 17; Acts 2:1-4, 32, 33.) It could not take place before. (John 7:39.) It was then that the baptism of the Holy Spirit took place, and thus formed them into "One body" (1 Cor. 12:13). From that time on, God has been gathering into one, the children of God that were scattered abroad. The Jews, the Samaritans and the Gentiles, all who were true believers, were brought into that one body by the gift of the Holy Spirit dwelling in them. Acts 10:44, 45 and 11:15-17 is the bringing in of the first Gentiles into the body of Christ.

This truth is not spoken of in the Old Testament, nor was it given out till Paul received it from Christ in glory; then it was made known for the obedience of faith (Rom. 16:25, 26).

It was God's purpose concerning His beloved Son to give Him a Body and a Bride,-companions to share His glory. And all who are called during this present period of grace, and know Christ to the salvation of their souls, both of Jews and Gentiles, will inevitably have, this blessed place in glory with Him.

This was God's purpose before the foundation of the world, and is now being carried out. "Christ loved the Church and gave Himself for it" (Matt. 13:45, 46; Eph. 5:25), when it existed only in the purposes of God. It was God's great thought for His Son to have one in whom His affections rested, and who would be, through grace alone, the display of His glory for all eternity (Eph. 3:21).

Meantime the members are being called out, sanctified, that is, set apart, and cleansed by the washing of water by the Word, fitted for Him, as in the picture in Gen. 24-Rebecca was fitted for Isaac (Eph. 5:26), and then when the last member is brought in, He will tarry no longer. We shall he caught up, and He will present her to Himself without spot or wrinkle, or any such thing, holy and without blemish (verse 27). In Chap. 1:23 we see her in the glory,-the fullness of Him that filleth all in all,-the bride of the Second Man, displaying His glory.

Now on earth the living Christians are spoken of as the body of Christ (not a part of the body on earth, and a part of it in heaven. Those who have departed this life are not looked at, in this present time, as in the body), and it is always complete. In Rom. 12:4, 5, we see the members working together, each one according to the grace given, ministering according to its faith. In 1 Cor. 12 it is described in its functional activity. It is plainly here on earth and now. There are no gifts of healing in heaven, no preaching of the gospel there, no suffering for Christ there; all this is on earth.

If we were judging by the behavior of Christians, we might conclude that the body of Christ is not on earth, or just a theory and not a fact; but the Word of God declares, "There is one body." Outwardly neglected, and scattered into denominations, we do not see it. Christians, some in ignorance and some in self-will, refuse to obey the truth or neglect it, but there the word stands, "There is one body, and one Spirit, even as ye are called in one hope of your calling," thus giving us all the privilege, and putting on us the responsibility of maintaining the unity of the Spirit in the bond of peace. We are not asked to keep the unity of the body. The Holy Spirit has formed the body, and maintains it by His presence, uniting every believer to Christ in glory, so that till the Lord comes for His Church, it is ever true, "There is one body," and faith will act upon it, seeking to maintain the unity of the Spirit in the bond of peace.

There is no scriptural way to gather together, and to take the Lord's supper, but as members of the body of Christ, in the acknowledgment of this truth (1 Cor. 10:16, 17 proves this). The Lord's supper is the external expression of this unity. We being many are and bread (or loaf), one body, for we are all partakers of that one loaf.

In the cup we see redemption, and it is put first here. In the loaf, unity of the body. We, therefore, own every member of that body of Christ, only, that in the last days we need carefulness to distinguish those who call on the Lord out of a pure heart. At the first, all who believed were together. Now, we need to carefully guard against those calling themselves Christians, yet walking in ways not approved of by the Word (2 Tim. 2:19-22).

The first mention of the Church in Scripture is in Matt. 16:18, where the Lord calls it My Church. It is composed of living stones, built upon Christ, the Rock, in eternal security from the power of death. 1 Peter 2:5 describes these living stones as a holy priesthood, offering up spiritual sacrifices, acceptable to God by Jesus Christ,-each one a purged worshiper. They are the same saints that compose the body of Christ, here seen as a worshiping company.

Where men are the builders, the Church is looked at in responsibility, and there it includes all, both saved and unsaved, who have been baptized (1 Cor. 3:10-17; Eph. 4:5; 2 Tim. 2:19-22; 3:2-5; 1 Peter 4:17; Jude; Revelation, chapters 2 and 3.) These could not represent the body of Christ, as it includes only believers.

Ques. Who are the bride and bridegroom in John 3:29? L. D. M.

Ans. John the Baptist speaks there of Jesus as the Bridegroom, and of the bride of the Song of Solomon,-that is, Jehovah's people Israel. No Old Testament prophet knew anything about the Church of God in the New Testament (Rom. 16:25, 26; 1 Cor. 2:9, 10; Eph. 3:5.) John was there to introduce the King of Israel, and so speaks of himself as the friend of the Bridegroom, and of his joy being fulfilled in seeing Him.

Clarification of Previous Statement on Hell: A Reader Inquires

Question: What is meant by your statement in, the last November issue of Christian Truth which says, "There are none in hell yet, for the first two men who will go there will be the Roman beast and the false prophet in Jerusalem" (p. 305)? Did not the rich man in Luke 16 go to hell? This is the substance of several inquiries.

Answer: In order to answer the above questions, it will be necessary to look at what is meant by the word "hell" in various places in the Word of God. There are four different words in the original Hebrew and Greek texts that are translated "hell" in our regular King James Version in English. Let us look at them one at a time:

The Hebrew word sheol is frequently translated "hell" in the Old Testament, but sometimes it is translated "grave," and three times it is given as "pit." See Numb. 16:33, where Korah and his company "went down alive into the pit"; and Jacob said, "I will go down into the grave unto my son mourning" (Gen. 37:35); and Jonah said, "Out of the belly of hell cried I" (Jonah 2:2). These are samples of the word shoel' s being translated into three different English words.

Another instance of the use of the word sheol is found in Psalm 16:10 where the Lord Jesus prophetically says, "Thou wilt not leave My soul in hell" sheol. Here it seems to refer to the soul's being apart from the body, for next the Lord says, "Neither wilt Thou suffer Thine Holy One to see corruption," which refers to the body. When we come to the New Testament, this same verse is quoted thus: "Because Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption," and "He, seeing this before, spake of the resurrection of Christ, that His soul was not left in hell, neither His flesh did see corruption." Acts 2:27, 31. In both instances in Acts 2, the Greek word here translated "hell" is hades. Thus we see that in the sense of the soul's being separated from the body, sheol and hades mean the same thing-the one being Hebrew and the other Greek.

To answer our reader's second question first, we would call attention to the fact that in Luke 16 the Greek word is hades for the place where the rich man went after his death. His body was buried, but his soul went to a place of departed spirits. We also learn from Luke 16 that in the unseen world of souls separated from their bodies there is a great gulf fixed between the saved and the lost, and that there is conscious bliss for the one, and conscious woe for the other. For the believer today, when his body dies his soul and spirit are spoken of as departing from this life and being present with Christ (Phil. 1:23; 2 Cor. 5:8). This then is the portion of the believer, while the rich man's case shows the present condition of the soul and spirit apart from the body for all who die in their sins. It is not a sleep of the soul, but the believer's soul and spirit are in paradise with Christ (Luke 23:43), while the unbeliever is in conscious torment, with his memory still active in remorse.

Another word in the Greek which is translated "hell" is Gehenna, which is the Greek equivalent for two Hebrew words signifying "valley of Hinnom." It was a place near Jerusalem where the Israelites in their pagan rites made their children pass through the fire to heathen gods. Refuse was deposited there, and there was a continual fire burning which the Spirit of God has used as a symbol of eternal punishment. The word "Tophet" in the Old Testament has reference also to this place and its emblematic use for the lake of fire.

The Lord Jesus, in Rev. 1:18, speaks as the mighty victor over death, who now possesses the keys of hades and of death-the former referring to the confines of the soul, and the latter to the dissolution of the body. At the Lord's coming for His saints, their bodies will be raised in glory, in incorruptibility, and their souls and spirits will be united in these spiritual bodies, entirely fitted for the coming scene of glory. At the resurrection of the wicked dead, the confines of both hades and the grave will be emptied out into the "lake of fire" (Rev. 20:13). Then the wicked-body, soul, and spirit- will be banished from God for all eternity. This is variously spoken of as "the lake of fire," "the second death," "outer darkness," "the blackness of darkness forever," "everlasting fire" (Rev. 20:15; 21:8; Matt. 8:12; 22:13; 25:30, 41; Jude 13).

This place of eternal punishment was "prepared for the devil and his angels," but, sad to say, unrepentant man will share it with them. But no man is in that place yet. The first ones who will go there are found in Rev. 19:20: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." They will be taken in open-handed rebellion against Christ when He comes in judgment, and they will be summarily cast into that place of eternal torment without a trial. We read of them 1000 years later as still being there. See Rev. 20:10 which tells of the devil's being cast into it at least 1000 years after those two wicked men were, and they are spoken of as being there then. No, there is no such thing as annihilation.

We take it that others will be sent into the lake of fire from Christ's throne of glory on earth, according to Matt. 25:41, 46, while the wicked dead will be raised at the end to stand before the Great White Throne and be sent from there into eternal punishment. It is called the "second death" because it will be the whole man separated from God for all eternity.

There is one more word in the Greek text of the New Testament which is translated "hell" in English; that is, Tartarus, but it is only found in 2 Pet. 2:4. It is a word that was used by heathen writers to designate the "deepest Abyss of the infernal regions," a place of extreme darkness. The Spirit of God has chosen to employ it as descriptive of the present place of confinement of certain angels that sinned. We cannot say more about it.

Correspondence: 1 Cor. 12:28-30; Salvation; Acts 17:28-29; Gal. 3:26; Matt 16:19

Ques. Please explain 1 Cor. 12:28-30.

W. D.

Ans. The body of Christ contained all true believers on the earth at the time the apostle wrote. The assembly at Corinth was the local expression of it (Verse 27).

Verse 28 tells of the gifts given by God at that time for its blessing. Some of these gifts are passed away, as we do not need them now. Apostles and prophets are the foundation. Miracles, gifts of healing, diversities of tongues, we do not find now, except Satan's imitation of them.

Eph. 4:11 gives us the gifts that are to continue till we all come to completion; that is, evangelists, pastors, and teachers are needed till the Lord comes. Each member of the body has its own place in the body and service to fulfill.

Ques. What are the conditions on which we can be [slaved? A.

Ans. The Apostle Paul, by the Holy Spirit, testified to both Jew and Gentile that because man was a sinner, and helpless to put away his sins, or to improve himself in the sight of God, that only two things were needed. The first is "repentance toward God." That is, to acknowledge your guilty state. Second, "Faith toward our Lord Jesus Christ." God has brought salvation to your very door, and all you need, therefore, is to accept it from His hand, and thank Him for sending His Son to die for you, a sinner. "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God had raised Him from the dead, thou shalt be saved.

Rom. 10:9. God has accepted Him for you.

Ques. Please explain the difference-between Acts 17:28, 29, and Gal. 3:26 D. C.

Ans. Acts 17:28, 29 tells us that all men are the offspring of God by creation; but only believers in Christ are the sons of God through redemption. (Gal. 3:26.)

Ques. Please explain Matt. 16:19, also 18:18.

A. N. W.

Ans. In Matt. 16:16, Peter confessed that Jesus was the Christ, the Son of the living God. Jesus answered him, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. And I say also unto thee, That thou art Peter: and upon this rock I will build My Church; and the gates of hell (hades), shall not prevail against it." This was a new revelation. "My assembly" is in contrast with Israel's congregation, and Christ the builder of the Church makes no mistakes; no unconverted can be in it. It is also eternally secure; the power of death cannot destroy it. "I will build." It was not yet commenced. It began at Pentecost. Peter speaks of it in 1 Peter 2:5.

But there is something committed to Peter. ''I will give unto thee the keys of the kingdom of, heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven." The kingdom of heaven is not heaven; it is the profession of Christ's name on earth, and to Peter was committed the responsibility of opening the door of faith the Jew in Acts 2; and to the Gentile, by the word "whosoever" in Acts 10:43. The door is now open, and we are done with the keys. There are no keys to heaven, and no keys to the Church. Peter also commanded that the Gentiles should be baptized. The fact that God had given them the Holy Spirit, made him sure it was God's mind to receive them.

We also see Peter binding sin on Ananias and Sapphira, and loosing it from the Jew in Acts 2; from the Samaritan in Acts 8, and from the Gentile in Acts 10. (See also Acts 3:4-6, and 9:33, 34.)

In Matt. 18:18-20, we get the Lord supplying the needed authority for the discipline of the assembly when there were no apostles, and coming down to the smallest corporate number, "two or three". We might compare the truth in the Gospels, to the bud; and in the Epistles, to the full opened flower.

In the Apostle Paul's writings, it is taught that there is one body and one Spirit, and that it is as members of that one body that we come together to remember the Lord in His death. (1 Cor. 10:16, 17.) The unity of the Spirit teaches us that all the local assemblies everywhere gathered to the Name of the Lord, are but one assembly, so that which is done by the one, is done for them all. If a person is received in one assembly, with a letter of commendation, he is received into any of them. He has full right to be there. If one has been put away from amongst them in one place, he is outside of them all. Matt. 18:18, teaches that heaven ratifies the action, for the Lord is in their midst.

Verse 19 tells us He is our resource in prayer, for wisdom, grace and guidance to carry out His will. His presence and Word are their authority, and this is available as long as any are gathered to His Name, as members of His body. This is the ground, or principle put forth in the Word of God upon which Christians are to be together.

Correspondence: Israel as Vine/Fig Tree; Rom. 8:16; Christ not Man

Ques. What is the difference in looking at Israel as the Vine, and the Fig Tree,-the one

degenerate, and the other cursed? M. M.

Ans. There are three important trees in the New Testament. The Vine, the Fig, and the Olive.

If the Vine does not bear fruit, it is good for nothing, (Isa. 5; Ezek. 15.) Jesus on earth was the true Vine, and when Israel is restored, it will be through Him. (See Psalm 80.) Then they will bear fruit.

The Fig Tree is Israel in the flesh. They never bore fruit, and so it was cursed No man in the flesh can bear fruit for God; but Israel, restored in grace, will enjoy the favor of the Lord. (See such passages as Micah 4:4; Hag. 2:19.)

The Olive Tree of promise and testimony began with Abraham, as one called out to walk with God; then, the children of Israel were the natural branches. (Rom. 11.) Then some of them were broken off, and the Gentiles were grafted in; because of unbelief the Gentiles will be broken off, and the natural branches will be grafted in again, and so all Israel, that is, Israel as a whole nation, not as individuals, will be restored.

All these point to the fall and restoration oil Israel, which last will take place after this present period is ended, by the Lord coming for His heavenly people.

Ques. Please explain Rom. 8:16 simply as Possible.L. C.

Ans. When a sinner has found out that he is lost, ruined and guilty, and sees that Christ died for him, then het is not only born again, (that is, a new life in his soul), but he is also a child of God, and the Holy Spirit comes to dwell in him, and gives him the conscious knowledge that he is a child of God. This is what it means: The Spirit itself beareth witness with our spirit that we are the children of God, so I do not doubt it at all. Faith does not look for feelings, but just rests on the Word of God. (See also Gal. 4:6.)

Ques. Is there any scripture to say that Christ did not become a man? B. P.

Ans. Christ Jesus is the eternal Son of God. Both Old and New Testaments affirm conclusively that from His birth into this world, He was God and Man in one person here on earth. He is now God and Man in glory, and will ever be God and Man. "In Him dwells all the fullness of the Godhead bodily." Col. 2. "Holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Heb. 7:26.

Correspondence: Rom. 8:16; Isa. 53:8; 1 Cor. 7:20; Beg. of Christ's Ministry?

Ques. One page 55, February "Young Christion," on Rom. 8:16 a fuller explanation is asked? H. C. S.

Ans. In the light of the New Testament, we see that all believers in God from the beginning of man's history were born of God, but did not know, it was not given them to know, God as their Father. In Gal. 4:1-3 they are compared to children under age, minors, and as thus born of God,-they have a life that can receive the Word of God (John 1:12, 13).

The first time our present relationship was unfolded, was in John 20:17 in the word to the disciples through Mary Magdalene. Rom. 8:15-17 is the believer's present portion as the family of God. The words "sons" and "children' are both used in this chapter; a careful looking at the context will show that sons of God indicates our position, and dignity, of full age; while "children of God" indicates the grace and relationship of children with God the Father. In Gal. 3:26, it should be "sons" (as it is in contrast to those of full age), with minors under tutors and governors, who did not know the Father, saints who lived and died before Christ went on high.

In 1 John 3:1, 2, the right word is "children," not "sons" there, for we are looked at in the love of the Father and the Son, as the Family of God.

It is quite true, even now that many people have faith, and, like Cornelius in Acts 10, their prayers and their alms are acceptable to God, but though thus horn, yet they do not know that Christ died for their sins. We could not call them Christians, but hope to see them looking' to Christ alone, and there finding in Him the One who bore their sins on the tree; and will also receive the Holy Spirit, "and be able to rejoice in God their Father, and the Lord Jesus as their own Savior.

Ques. Please explain Isaiah 53:8. O. T.

Ans. Verses 1-6, the remnant of believing Jews speaks. Then Jehovah speaks (7-9) of how men treated Him,-arrested in the garden, treated with ignominy, shame and violence. He did not resist them, when treated as a transgressor. The thief now converted, declares His generation. He is cut off by giving Himself up to death. It was for others He died. Men appointed for Him a felon's grave, but Jehovah took care of His body, that no corruption could touch it.

It helps our understanding of this part to divide it as follows:-Isa. 52:13-15, Jehovah's voice; 53:1-6, the saints' voices; 7-9, Jehovah; 10, the saints; 11, 12, Jehovah.

Ques. Does 1 Cor. 7:20 bind Christians to remain in the same worldly occupation as they were in when converted to God? D. C.

Ans. No. Read 1 Cor. 7:18-24. Some were circumcised, others were uncircumcised. Some were slaves, others were free men. If a slave may be freed, he was to use it. If he was a slave, he was Christ's free man. If he was free, he was Christ's slave. All of them were bought with a price, the blood of Christ. Therefore whatever place they filled, they were to abide with God. If they could not abide with God where they were, they must give up their sinful circumstances or occupation, to walk with Him.

We are free to be led by the Lord into whatever occupation we may be suited for.

Ques. Did the sixty-nine weeks end with the beginning of Christ's ministry, or His triumphal entry into Jerusalem? O. T.

Ans. It was the death of Christ that broke off Christ's relation with Israel as their Messiah. There He was cut off and had nothing. One more national offer was given them in Acts 3, in answer to His prayer on the cross, "Father, forgive them, for they know not what they do;" but they threw His sent ones into prison, and murdered His witness-Stephen. Then the godly remnant at Jerusalem, as a community waiting for their Messiah, were all scattered by persecution, which the Lord sent to scatter them. They no longer had all things common. Since then, the Church, the body of Christ, looks for its Head as Bridegroom to take His heavenly people home (as in 1 Thess. 4:13-18).

Correspondence: Rom. 9:4; Luke 16:1-12; Rev. 20:13-14

Ques. What does the adoption, and the glory, and the covenants mean in Rom. 9:4? H. M. Ans, Romans 9 begins with the deep concern of the Apostle Paul for the nation of Israel, his kinsmen according to the flesh. He loved them so much that the wish had come into his mind, that to save them he was willing to be accursed from Christ. This was love as great as Moses' love for them. (Exodus 32:31, 32.)

In verses 4, 5, he tells how privileged of God they were. They were Israelites, adopted by Jehovah as a nation. The glory was a symbol of Jehovah's presence dwelling among them. (Exodus 40:34-38.) The covenants were theirs conditional (Exo. 19:5), and unconditional (Exodus 6:3-5). Tile law was given to them from Mt. Sinai (Exodus, Chapters 19 to 24). The service (or worship) in the tabernacle and temple belonged to them by priests arid Levites. They are the fathers who received the promises (Rom. 15:8). Their conditional covenant was broken, and the blessing is lost to them at present. The unconditional promises are yet to he fulfilled by the sovereign, electing grace of God, and that is how we Gentiles also are saved. Chapters 9, 10 and 11 treat of this line of truth, explaining how God can save the Gentiles, and also reestablish Israel as a nation.

Ques. What does the parable of the unjust steward teach us? (Luke 16:1-12.) W. D. W.

Ans. Israel particularly, and man generally, is looked at in this chapter as an unfaithful steward who must give an account of his stewardship. The elder son (Chap. 15) said, "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment," but Rom. 3:9, 19, 23, prove that all are guilty before God. It is a good thing when the soul takes its true place, and, says, "I have sinned." Real wisdom asks the question: "What am I to do?" The gospel replies, "Believe en the Lord Jesus Christ, and thou shalt be saved." Wisdom's children justify God and condemn themselves, and this makes them think of the future, and to use the present things in view of the future. This is the true wisdom, and the children of God should practice it. In this we should take a lesson from this unjust, but wise steward, who used the goods of his master which were in his hand to make a home for himself in the future. Our home is prepared by divine love, and our title as in Christ is a perfect one to it. But we are stewards still, and we are to look upon what the Lord has put in our hands as a means of blessing for the future, and now.

For the future, because what we do for the Lord will bring its reward from Him, For the present, if we use what we have as stewards for the Lord, it proves a 'blessing to our souls in the fuller enjoyment of our spiritual blessings. But if the things of this world possess our hearts, they hinder us from enjoying our possessions in Christ. (1 Tim. 6:17-19.)

The mammon of unrighteousness can be used in such a way that we shall be richer spiritually. It is laying up in store a good foundation against the time to come-a: profitable investment for the believer's capital (Prov. 1.9:17). We need wisdom from the Lord for this also, and it matters not how little or how much we have, if the child of God lets his mind dwell upon, and get engrossed with this unrighteous mammon, who will commit to his trust the true riches? He is only a steward, and if he is unfaithful to his stewardship, who shall give him that which is his own? The believer's "own" are the blessings he has in Christ.

Ques. Rev. 20:13, 14 is not clear to me.

C. E. W.

Ans. Death is here represented as holding the bodies; and hell (which is hades, i.e., the state of the soul apart from the body) holds the soul. Here they are reunited, and judged every man according to their works. Death and hades are no longer needed; they are personified as the enemies of God and man, and as such, in the vision, are east into the lake of fire. This is the second death; death to man is never the cessation of existence. The second death is eternal torment in separation from God. Gehenna, translated hell in the following verses, represents the lake of fire. (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark, 9:43, 45, 47; Luke, 12:5; Jas., 3:6). Hades, meaning the unseen, is the state of the soul absent from the body, is translated hell in. Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14.

Correspondence: At Creation, Did God Bless Then Curse?

Ques. Did God say when He created everything, that it was good, very good? Did He bless His creatures and man, then curse them, and make the ground bring forth thorns and thistles, and put away Adam forever, making him return to dust?

Ans. God did say that His creation was very good. (Gen. 1:31.) He blessed His creatures and mankind (vs. 22, 28), and so it remained till sin came in and blighted God's fair creation. But this was not allowed to defeat His purpose which concerned His Son. He devised means that His banished ones be not expelled from Him. He cursed the ground for man's sake. He did not curse man, but the serpent was cursed (Gen. 3:14), and God began to work out a new creation of which His Son, the Lord Jesus Christ, was to be the Head (Col. 1:18; Rev. 3:14). There was nothing for the serpent but eternal judgment (Matt. 25:41; Rev. 20:10).

In announcing the judgment on the serpent through the seed of the woman, Adam heard the gospel, and believing it, called his wife's name Eve. Then God clothed them with coats of skins, which typically speaks of God's righteousness, Christ put upon every believer (2 Cor. 5:21).

Abel believed the same gospel and approached God as a worshiper through the firstlings of his flock, with the fat thereof; whereas Cain would not submit himself to God's appeal, and was lost. He is a type of the Jew who murdered Christ, and deliberately refused God's offer of salvation, and also all men who walk in his ways.

Man's wickedness filled the earth with violence and corruption, till God repented that He had made man on the earth (Gen. 6:7). Then He sent the flood and swept them all away, but the house of faith. Man is a lost and ruined sinner, but there is salvation for men.

“Deliver him from going down to the pit; I have found a ransom." Job 33:24.

There are no promises to Adam, the head of a fallen race. The promises are to Christ, the Head of a redeemed race. But for this the Lord must die, and believers are saved through His death. Adam heard God speaking it to the serpent. A Savior was coming to destroy the works of the devil. Precious announcement of the Savior's death and suffering to annul Satan's power and to glorify God, so that God in righteousness can bless repentant sinners.

Adam's body was mortal and returned to dust, but God in grace could set aside this judgment, and take Enoch and Elijah up to heaven without dying, as he could save their souls also, because of what Christ was to do upon the cross (Rom. 3:25).

The New Testament tells us that every man and woman will be raised from the dead, so that spirit, soul and body will be united again. The believers are to be with Christ in His eternal glory, and the unsaved to be in the lake of fire forever.

Adam was driven out of the garden lest he should eat of the tree of life, and thus be perpetually in a ruined condition. The flaming sword and the Cherubim guard it, and keep man away till he believes on the Savior. By and by he will, when with Christ above, eat of the tree of life which is in the midst of the paradise of God (Rev. 2:7). Paradise on this sin blighted earth is gone forever, but God will have a new heaven and a new earth wherein dwelleth righteousness. All believers will be there where sin can never come (2 Peter 3:13; Rev. 21:1).

Head Coverings

"Should sisters wear hats—head coverings—when we come together in a private home for a special meeting, perhaps informal in character?"

ANSWER: For the general principles of women's head covering we refer you to a pamphlet entitled, "Because of the Angels," which is for sale by the publishers. The Spirit of God has laid down certain rules in 1 Corinthians 11, and has also explained that the angels are spectators of things on earth. They should be able to witness in the Church on earth God's order of headship by seeing the man "uncovered" and the woman "covered" at the time of prayer; but alas! it is generally disregarded in Christendom, and so disorder and confusion are to be witnessed by the heavenly intelligences. The lack of adherence to the rules, however, is no reason why any of us should be guilty of the same thing. We have the Word of God to guide us.

In answer to your specific question regarding proper order in special meetings held in private homes, we would ask a few questions. Are the brothers and sisters, or even sisters only, invited to come together for the purpose of having certain questions concerning the Scriptures discussed? or perhaps to hear some brother give a talk on the Scriptures? If the answer is "yes" in either case, then is it not proper that such a meeting should begin and end with prayer? Can we think of not seeking the Lord's guidance and help at the beginning of such a meeting, or of not turning to Him in thankfulness at its close? Then in such instances the sisters are there in the place where prayer is wont to be made, and certainly should have a covering on their heads. The fact of its being a special or extra meeting, or of its being held in a private home, does not alter that. The heads of sisters should be covered, and the heads of brothers uncovered, in such meetings.

There may be cases where you may invite a few brothers and sisters to your home for dinner, and after the meal the conversation naturally turns to the Word of God, and perhaps a chapter is read; this is somewhat different than a called meeting and becomes more of a family discussion of the Scriptures; but even then, if prayer is made, each sister by all means should place a handkerchief or some other covering over her head at the time of prayer. There should not be a question about this, for she should so act in the privacy of her own home. It is a matter of godly order to be witnessed by heaven even though no other human being is there to see.

Correspondence: Lord of the Sabbath?; Hebrews 6:1

Ques. Why does the apostle James use the title "Lord of Sabbath"?

Ans. James wrote by the Spirit of God to the twelve tribes scattered abroad. He includes unsaved ones in his Epistle. Its subject is practical righteousness. In Chapter 5:1-6, he is speaking against the wickedness of the rich men who were grinding the faces of the poor (Isa. 3:15), and defrauding their labors, and says their cries of distress under such tyranny, "are entered into the ears of the Lord of Sabbath," the great "Ruler over all," Jehovah of Hosts. This is in keeping with the object of the Epistle, which contains truth alike applicable to Israel, or the Church.

Ques. Please explain Heb. 6:1, especially, "Let us go on unto perfection.”

Ans. The Epistle to the Hebrews is occupied with Christ in contrast to Judaism, and we have Christ and His work unfolded to us. The rest is seen as but shadows which were the beginning of the doctrine or teaching, from which we must go on to what belongs to full growth.

The things mentioned in verses 1, 2, are as far as Judaism could give them. Verses 4, 5, are things belonging to Christianity.

It would be to profit if we could follow this out through the chapters and in reading the Epistle, it is well to keep this in view.

Prophets and angels, Moses, Joshua and David; the Aaronic priest must all give way to Christ. He was to be a Priest forever after the order of Meichisedec. An earthly altar to give place to a Spiritual one, so the place of worship is within the veil. The many sacrifices that could never put away sins, pass away, and give place to the one great sacrifice that put away sin so perfectly, that every believer stands before God in its perfection. (Heb. 10:4, 12, 14, 17.) It could not be repeated.

The Son of God has accomplished it all, and is now a man living and glorified in God's presence.

To go on unto perfection, is to learn everything in the light of Himself as God and man, and to know that He is the one in whom we are accepted. There is no thought of what is commonly spoken of as sinless perfection, till Christ comes and claims His Church; then we shall be in all His perfection: spirit, soul and body.

Correspondence: Why Couldn't Chaldeans Read the Writing on the Wall?

Ques. Why could not the Chaldeans read the hand writing on the wall? (Dan. 5).

Ans. It was a warning, solemn, immediate, and before all. The language was Chaldean, and those who saw the hand, and the characters were Chaldeans. We might have judged then, that the mere letters must be more familiar to the Chaldeans than to Daniel. It is not the way of God, when He communicates anything, to put it in an obscure form. It would be a monstrous theory, that God, in giving a revelation, makes it impossible to be understood by those for whom it is intended.

What is it that renders all Scripture so difficult? It is not the language. Neither are the thoughts enigmatical or full of foreign allusions. The difficulty of Scripture lies herein, that it is the revelation of Christ, for the ones that have their hearts opened to receive and value Him. The real difficulty of Scripture, then, consists in its thoughts being so infinitely above our natural mind. We must give up self in order to understand the Bible.

To return, then, to the inscription upon the wall, the words were plain enough. All ought to have been intelligible, and would have been, had the souls of the Chaldeans been in communion with the Lord. I do not mean that there was not the power of the Spirit of God needed to enable Daniel to understand it; but it is an immense thing, for the understanding of the Word, that we have communion with the God who is making known His mind to us.

“Therefore," said the apostle Paul to the elders, "I commend you to God, and to the Word of His grace." Acts 20:32.

Daniel was outside the revelings and debauchery. He was a stranger to those who were at home there. He was called in from the light of the presence of God to see this scene of impiety and darkness; and coming therefore fresh from the light of God, he reads the writing upon the wall, and all was bright as the day. And nothing is more solemn,

“This is the interpretation of the thing" (Vers. 25-28). He at once sees God in the matter. The king has insulted God in what was connected with His worship.

“Tekel; thou are weighed in the balances, and found wanting.”

“Peres; thy kingdom is divided, and given to the Medes and Persians.”

It was not that anything appeared then; nothing was seen at the time that made it even probable. It was God's last warning before the blow fell, and the interpretation was given before the Persians broke into the city- when there was not a sign of ruin, but all was gaiety and mirth.

“In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about three score and two years old." In short, Babylon was judged.

Correspondence: 2PE 2:20-22 vs. JOH 10:28; JOH 15:2; PHI 3:2

Correspondence

Ques. How do you understand 2 Peter 2:20-22, when John 10:28 gives positive assurance of the believer's eternal security?

Ans. You must ever remember that Scripture cannot contradict itself. Hence, when you read in John 10 such words as these, "My sheep shall never perish," your heart should rest in the full assurance of the eternal security of the very feeblest of Christ's blood-bought sheep. Many other scriptures establish the same precious truth.

Evidently, then, 2 Peter 2:20-22 cannot possibly clash with John 10 and kindred passages. But what does it teach? Simply that when professors of religion return to their old habits, they are in a worse condition than if they had never made a profession at all. It is obvious that true Christians are not in question here. A "dog and a sow" cannot be looked upon as "sheep," however they may profess "the knowledge of the Lord and Savior Jesus Christ.”

Ques. Please explain John 15:2.

Ans. The real secret of the difficulty felt by so many in this scripture is that they seek to make it a question of eternal life and security, whereas it is simply a question of fruitbearing. If we do not abide in the vine, we shall prove fruitless branches, and all such branches the Husbandman removes from the place of fruitbearing. The question of salvation is not touched.

Ques. What is the meaning of "the concision" in Phil. 3:2?

Ans. The concision mean those who are trying to improve the flesh by cutting off bad habits. The truth teaches us that the death of Christ is the end of the flesh before God, and that our old man is crucified with Him. (Rom. 6:6). The circumcision in Phil. 3:3 recognize this. Col. 2:11 means dead with Christ. "The concision" do not know this, but teach the improvement of man without redemption.

Beginning of the Creation of God

"What does 'the beginning of the creation of God' (Rev. 3:14) mean? Jehovah's Witnesses use it to try to prove that Christ was a created being. Is there a better translation of this?"

Answer: The above translation of Rev. 3:14, as quoted from the King James translation, is good, and true to the original text. It is really a statement of transcendent beauty when seen in its proper connection and meaning. It is found in the Lord's address to the church in Laodicea—that church which depicts the last stage of Christendom—which had given up the Church's heavenly calling and had assumed a great place on earth. By their own estimation they were "rich, and increased with goods," and had "need of nothing," albeit Christ was standing outside. They were the very antithesis of Him whom they were to represent down here. Therefore the Lord presents Himself as

the "Amen, the faithful and true witness." He was everything that the Church should have been, but was not.

"All the promises of God in Him are yea, and in Him Amen." 2 Cor. 1:20. Every promise was affirmed in Him, and will be confirmed in Him. Everything is made good in Christ. In contrast with an unfaithful and untrue Christian profession as the light-bearer in this dark world, He only is "the faithful and true witness." Then comes the statement that He is "the beginning of the creation of God." Adam was the beginning of the first creation of men on earth, but, alas, all failed in him, and the first man came to his end at the cross, and has been set aside. "The second man is the Lord from heaven" (1 Cor. 15:47), and when He came forth in resurrection He was "the beginning of the creation of God." As the risen Man He is the Head of the Church which is His body, and He is the Head of a new race. Therefore it is beautiful to see that when man had failed in everything committed to him in responsibility, all is made good in the second Man, as "the beginning of the creation of God."

We do not hesitate to call any teaching that uses this verse to indicate that the Lord Jesus was a created being, a "doctrine of demons." It is wresting the Scriptures to their own destruction. He, blessed be His name, is the Lord from heaven, the creator and sustainer of all things, but He became a man, and in His death all of the first creation, of which Adam was the head, came to an end. He came forth in resurrection as the firstborn from the dead (the place of pre-eminence), and is "the beginning of the creation of God."

We would add a word of caution here against having anything to do with the "damnable heresies" of the Jehovah's Witnesses, either in receiving their literature, or in listening to the propagators of blasphemies against the Person of our Lord and Savior Jesus Christ. The Spirit of God has addressed an epistle to a sister, in which He enjoins her not to allow such teachers to enter her house: "If there come any unto you, and bring not this doctrine," (the doctrine of the Father and the Son) "receive him not into your house, neither bid him God-speed: for he that biddeth him God-speed is partaker of his evil deeds." 2 John 1:10, 11

Correspondence: Day of: God, Christ, Lord

Ques. What is meant by "the day of God," "the day of Christ," and "the day of the Lord.?" S. T. G.

Ans. The context in each passage helps us to know its meaning. "The day of God," is found in 2 Peter 3:12, 13. It is past all dispensations-the eternal day-when everything that can be shaken has passed away, and nothing remains but the new heavens and the new earth wherein dwelleth righteousness. And the lake of fire wherein all unrighteousness of men and angels finds its eternal judgment. (Rev. 21:1,8.)

“The day of Christ," or "Jesus Christ," or "Lord Jesus Christ," (Phil. 1:6,10; 2:16; 1 Cor. 1:8; 2 Cor. 1:14), point to the time when the Lord Jesus, having called us to meet Him in the air, will have His full delight in all His glorified saints, when as to them, "He shall see of the travail of His soul and shall be satisfied.”

“The day of the Lord," (1 Thess. 5:2; 2 Peter 3:10; 2 Thess. 2:2 should read "the day of the Lord," instead of "the day of Christ," see New Translation), is when He comes with His saints to judge and reign and fulfill all the prophecies. And this day will extend from then over the Millennial Kingdom, and include the judgment of the dead at the great white throne. (2 Tim. 4:1.)

See Vol. I of "The Young Christian," page 167 for answer to your question on the difference of "the Kingdom of heaven" and "of God.”

Correspondence: Christ not Man?; ROM 8:26-27; Who is the Stone?

Ques. Is there any scripture to say that Christ did not become a man?

Ans. Christ Jesus is the eternal Son of God, and both Old and New Testaments affirm conclusively that from His birth into this world, He was God and Man in one person here on earth. He is now God and Man in glory, and will ever he God and Man. "In Him dwells all the fullness of the Godhead bodily." Col. 2. "Holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Heb. 7:26.

Ques. Please explain Rom. 8:26, 27.

Ans. Here we are taught that the Spirit makes intercession for us. He it is who is the Author of every true and right desire in our hearts. He teaches us to pray to the Father, in the Name of Jesus. It is only by the Spirit that we can pray as we ought. As to the question of praying to the Holy Spirit, we do not think it intelligent. True, the Holy Ghost is God, and is to be viewed in His own distinct personality: but still the New Testament teaches us that He prays in us, to the Father, by the Son. A person praying to the Spirit can hardly see with clearness that the Spirit dwells in him.

Ques. Who is the stone? Matt. 21:44.

Ans. The stone is Christ. Those who stumbled at Him then, even when He came in grace, would fall and miss the way of life; but a yet more sudden and fearful fate awaits those whom He will crush when He comes in judgment.

Correspondence: 2 Tim.4:8; Luke 11:2-4; Rev. 8:3; Hair Covering; 1 Tim. 4:10

Ques. When is the "day" spoken of here? (2 Tim. 4:8). If there are no distinctions in heaven, will it only be during the Millennium that the Apostle Paul will have his crown of righteousness?

Ans. The day of rewards will most likely follow the rapture of the saints, and probably will precede the public appearing to which the apostle alludes at the dose of the verse (Rev. 19:8: "Righteousnesses of saints"). Scripture warrants no such thought that the rewards given for faithful service are otherwise than eternal in their character.

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

Ans. It was given to the disciples before the descent of the Holy Ghost. It will be again most appropriately used by the Jewish remnant after the Church is gone. It does not fully express a Christian's position, nor is it in the Name of Christ. (John 16:23, 24.) It is, however, perfect for those for whom it was intended, and to us also may serve as a pattern in many ways.

Ques. Does it not seem from Rev. 8:3, that it is pleasing to God for us to offer incense with our prayers?

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

Ques. Is a woman's hair a sufficient head covering for her while praying or prophesying? M. E. J.

Ans. No; if so, there were no use of the exhortation in 1 Cor. 11. The woman's long hair is only cited to show that even nature makes a differentiation in favor of having long hair. But this "long hair" is a woman's glory; therefore let her cover her own glory when she comes into God's presence in prayer or ministry. To contend that a woman's hair is the covering the Spirit of God is insisting upon in the passage, is to reduce the whole to nonsense, as though the Word of God would give half a chapter to insist that a woman should have what she already has, and that if she has it not, she should have it not!

Ques. In what sense is Jesus the Savior of all men? (1 Tim. 4:10).

Ans. The apostle is not speaking of Jesus in His saving work, but of God in His gracious Providence. God is the gracious Preserver of all, but especially of those who believe.

Correspondence: Jesus on Resurrection; Dress; 1 Pe. 4:6; Lord's Prayer; John 14:2

Ques. Why did the Lord allow His disciples to touch Him after His resurrection, but not Mary? E. B.

Ans. 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 20:17 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. 28:9 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.

Ques. Would it not be well to print a short article on dress? It must be displeasing to the Lord to see the way some of us are attired' when we come to remember Him on Lord's day morning. J. S.

Ans. Scripture is very plain as to the manner in which Christian women should be attired, not only at the Lord's table, but at all times. Surely in this, as in all besides, there is urgent need of the exercise of a tender conscience, a godly subjection to the authority of God's Word. If Christians will not give heed to the exhortation of the Holy Ghost, they are not likely to pay much attention to the pages of a magazine. One of the special wants of the moment is thorough submission to the veritable teachings of holy Scripture. Where the heart is under the direct government of the Word all will he right; where it is not, there will be nothing right.

“That women adorn themselves in modest apparel." Timothy 2:9.

Ques. Please explain 1 Peter 4:6. S. D.

Ans. s Peter 4:6 teaches us that glad tidings the promises were announced to those who have since passed away, in order that, by receiving them, they might live according to God in the Spirit; or, by rejecting them, they might be judged as men in the flesh.

The principle is the same now as then, however, the character of the testimony may vary. Hence the apostle says, "For this cause was the gospel preached also to them that are dead." Wherever a divine testimony is delivered, whether in Old Testament times, or New whether in the days of Noah, or at this present time the alternative is, "Life in the Spirit," or "Judgment in the flesh." It is thus we understand the passage.

Ques. Should a Christian use the Lord's Prayer?

Ans. There are three reasons why we could not use the formulary referred to. First, the Holy Ghost was not given; secondly, it is not in the name of Jesus; thirdly, forgiveness of sins was not known according to the fullness and power of accomplished redemption.

In Rom. 8:26 we read, "We know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered." How could we be said not to know what to pray for, if the disciples' prayer was to be our model? (We say "The disciples' prayer." As to the Lord's prayer, we have it in John 17.)

There are most precious breathings in the prayer, as there are in the Psalms; but both apply to the condition out of which the Christian is brought by accomplished redemption and the indwelling of the Holy Ghost; while, at the same time, he can find in both the most precious instruction.

Ques. Why did Christ need to prepare a place for us in the Father's house (John 14:2)? J. O. W.

Ans. John 14:2 teaches us that until Christ entered heaven, in resurrection, having accomplished redemption, there-was there could be-no "place" for us. But He, having entered there as Head, His place, and nothing less, is ours. Marvelous grace! Magnificent result of accomplished atonement!

Correspondence: GAL 3:19, 5:5; Prayer/Supplication; Mount Sion; HEB 12:22, 13:1

Ques. What is the meaning of "It was ordained by angels in the hand of a mediator"? (Gal. 3:19).

Ans. It refers to the law being given at Sinai into the hands of Moses, who acted as mediator, to a certain limited extent, between God and man. As to angels, see Psa. 68:17.

Ques. Please explain "We through the Spirit wait for the hope of righteousness by faith." (Gal. 5:5).

Ans. We should think it embraces all that the believer hopes and waits for.

Ques. What is the difference between prayer and supplication in Phil. 4:6? E. L.

Ans. By the latter, we understand repeated prayers for the same subject; as our Lord's in Gethsemane.

Ques. (1) Does Mount Sion mean heaven? It is often said, "I am on my way to Sion's hill" is it correct to say this?

(2) In what way are we come to the spirits of just men made perfect?

(3)Who are they? (Heb. 12:22).

Ans. (1) The passage refers generally to the position of saved Hebrews in grace, instead of being on legal ground-Mount Sion thus being contrasted with Sinai. In a general way, it means our heavenly privileges.

(2 and 3) As having opened out to us the unseen world of spirits, and their abode. None of this was revealed in the Old Testament, and it is the peculiar privilege of Christians to have the veil of the land of spirits lifted, and to know what becomes of the soul after death.

Ques.. "Let brotherly love continue," (Heb. 13:1), is this a continuation of the love brought over from Judaism? When was the beginning of this brotherly love that was to continue?

Ans. I do not think there is any reference to Jewish brotherly love in the passage. When the love began is not the point. It is the fact that it is not to cease.

Correspondence: Psa. 78:67; Rev. 18:4; Lord's Table vs. Supper

Ques.: Why did God refuse the tabernacle of Joseph (Psa. 78:67) when in Gen. 49:24 we read, "From thence is the Shepherd, the Stone of Israel?"-M. G.

Ans.: God gave Joseph a double portion, because he received the birthright instead of Rueben who sinned against his father.

Joseph is a type of Christ. The path of Jesus is shadowed out by his sorrow, rejection and separation from his brethren, and then of righteousness and testimony, and it ended with praise, and honor, and glory in the kingdom and inheritance.

Now notice Gen. 49:23, 24, that the good and great and chief Shepherd and Stone of Israel was from the mighty God of Jacob-not from Joseph.

Then God in His sovereign electing grace chose the tribe of Judah and the House of David for His Royal family. He accepts no other line of Royalty for Israel. (Gen. 49:10.)

God has the right to choose whom He will.

Ques.: Who are those called to "come out of her?" (Rev. 18:4.) Could there be saints in her at the time of her judgment?-F. S.

Ans.: "Come out of her, My people" is a voice from heaven telling that her judgment is coming. The ears that hear the Lord speaking in these scriptures are to regard it as a voice to them now.

Do you apprehend the wickedness of this system, "Great Babylon," that will combine all of men's religious societies into one great system? Then come out of her! It is a spiritual call to saints now to leave the religious babel of men's religions, and come out to Christ alone. All that are left behind of the churches of men when the Lord Jesus takes His own (1 Thess. 4:15-18) will have church union at last with popery as its head.

“Come out of her, my people," is God's call. (See also 2 Cor. 6:14-18; 2 Tim. 2:19; 3:5; Heb. 13:13.)

Ques.: What is your judgment of the difference between the Lord's Table (1 Cor. 10) and the Lord's Supper? (1 Cor. 11.)

Ans.: In the 10th chapter it is fellowship.

In the 11th, it is remembrance.

In the 10th, it is corporate.

In the 11th, it is individual.

In the 10th, we judge our associations.

In the 11th, we judge our state.

In the 10th, it is the blood and body of Christ In the 11th, it is the body and blood of the Lord

In the 10th, it is our title to be there.

In the 11th, it is what we enjoy there.

In the 10th, the cup is first at the Table.

In the 11th, the bread is first in the Supper.

The Lord's Table (10:21), the Lord's Supper (11:20), and the Lord's Day (Rev. 1:10), are so mentioned only once.

If I were to ask you, "Who have the right to sit at your table?" you would reply, "My wife and my family and those we invite." That is the leading thought about the Lord's Table. It is those whom He has invited, and from 1 Cor. 10:16 we gather who it is the assembly, which has the responsibility, should receive among them to partake of the emblems that express Christian fellowship, and in which we remember the Lord in His death.

In chapter 10:16, 17, the first thing we notice is that here the cup comes first. It is the communion or fellowship of the blood of Christ. It assumes that for one to be there, he must know his sins washed away in the blood of Christ. If he, did not know his sins washed away, he has no title to be there; he could not remember the Lord aright. The first question, when any want to be at the Lord's Table is, "Are they truly His, do they know peace with God?" That is the main reason, I believe, for the cup being first. It is the fellowship of saints washed in the blood of Christ.

Next, we get, "The bread which we break, is it not the communion of the body of Christ? For we being many are one bread (loaf), and one body: for we are all partakers of that one bread (loaf)." Here we get the unity of the body of Christ expressed in the one loaf, for we are all partakers of that one loaf.

If a person has believed the Gospel, he is washed in the blood of Christ, and sealed with the Holy Spirit (Eph. 1:13; John 7:39), and he is consequently a member of the body of Christ. (1 Cor. 12:12, 13.) These al-e his title deeds.

The ground or principle on which Christians should meet together is, "There is one body, and one Spirit, even as ye are called in one hope of your calling. Using all diligence to maintain the unity of the Spirit, in the uniting bond of peace." (Eph. 4:3, 4.) In carrying this out, we are gathered to the name of our Lord Jesus Christ, our Head and Center. His name judges all evil, and so teaches us to judge all our associations. The saints at Corinth could not have fellowship with idols. The Lord's Table and the table of demons could not go together. In our days it is not demons' tables that we need to refuse. It is something more subtle. It is tables professedly the Lord's but gathered by the wills of men. As it is written, "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20:30.) We could not call these who are of our selves (i.e., Christian men) grievous wolves (ver. 29), but we do call them divisions, men-centers, gathering around their own ideas, and these we are to avoid. (Rom. 16:17.) Such gatherings are not in the unity of the Spirit, nor in separation from evil. Nor could we link the name of the Lord with evil doctrines. (Gal. 5:9; 2 John 9, 10.) Nor could that name be linked with immorality. (1 Cor. 5:6, 13.) The name of the Lord is "Holy" and "True," and Holiness becomes His house forever.

Notice, in chapter 10, we have nothing about remembrances of the Lord's death, for while it is together we eat the Lord's Supper, the enjoyment of remembrance is individual.

The Supper speaks about what we partake, but not of our title 'to partake. In the Supper, the Lord took bread and gave thanks and brake it, and said, ' This is My body which is given for you: this do in remembrance of Me." This brings His love before our hearts-love that gave Himself for us. We think of Him in His death and sufferings, and in eating, it is in remembrance of Him. It is not fellowship but remembrance. Then He took the cup and gave thanks in the same manner, and said, "This is the new covenant in My blood: this do ye, as oft as ye drink it, in remembrance of Me." In the gospels he adds, "which was shed for many,'"'for the remission of sins," "which was shed for you," thus claiming our heart's adoration. The Church is not a covenant people, Israel is. He speaks to us as His friends who can rejoice with Him, and celebrate His victory over sin and death, and the power of Satan, rejoicing in all He has accomplished. Verse 2b announces the Lords' death till He come; that is, every time the Lord's Supper is taken, it is a witness 'that the world is guilty of the death of Christ.

The condition and behavior of many in the Corinthian assembly made it, for such, not the Lord's Supper. They did not discern the Lord's body. They were still the gathered company, the assembly where the Lord's Table is, and it is nowhere else, but their behavior in not discerning the Lords' body, and the disorders that were there, made the partaking, to them, not the Lord's Supper. They were eating and drinking unworthily-in an unworthy manner-and they brought upon themselves as saints the Lord's discipline. Some were sick, and some were put to Sleep.

Many of us, however (and the writer is one), can bear witness to how much we enjoyed the remembrance of the Lord before we knew anything about being gathered as members of His body to Christ the Center.

Where hearts are sincere, the Lord meets and refreshes them, and leads them on to see more of His way. As with the two on the road to Emmaus. What He taught them soon brought them to the true Center:

Correspondence: League of Nations; Return of the Jews to Palestine

Ques. We hear much of the proposed League of Nations. Do you think we (Christians) shall be here to see it formed? Or, shall we be caught up to meet the Lord in the air before its formation?

Ans. We do not know when we may be caught up to meet the Lord in the air; it might be today. It is the first scriptural event we are to expect. His promise is, "I will come again, and receive you unto Myself; that where I am, there ye may be also." He will not fail to keep His word. When the proper moment of the Father's will arrives, He will not tarry any longer.

The League of Nations now about to be formed, add' current events that have taken place or are taking place now, may in a way foreshadow or look like a fulfillment of prophecy, but what is prophesied is yet to come, We must keep distinctly before us that the league of nations headed by the Beast of Rev. 13:1 and 17th chap. cannot be formed till the Church is with Christ in glory. When the Lamb (Rev. 5) takes the book out of the hand of the One in the midst of the throne, tire glorified saints are there on the twenty-four thrones., It is after that the Lamb breaks the seals, and prophecy begins to be fulfilled. We do not see the Beast yet, nor the woman that sits on it, but we see how rapidly developments take place.

Let us earnestly keep before our souls the coming of our Lord for us. Very soon we may see Him, and then, when we are with Him, we shall be like Him.

Ques. Is the present return of the Jews to the land of Palestine the fulfillment of Isa. 54?

J. W.

Ans. Isa. 54 looks on to Israel's full restoration as a nation to the Lord, and His delight in her (see vs. 3-10) and His future care over her. It is all a beautiful picture of the love of Jehovah, and His forgiving grace, and that in righteousness to the nation of Israel.

When the Lord Jesus was rejected by the Jews and crucified, God raised Him from the dead and crowned Him with glory and honor, and sent His Holy Spirit down into this world to gather out of it those who are to compose the bride of Christ. And ever since the Holy Spirit came down here, all who believe the gospel of God's salvation are sealed by the Holy Ghost, and so are members of the body of Christ. God's last act toward the Jews was to send His armies to destroy the temple and city of Jerusalem, and to scatter the Jews among all nations. (Matt. 22:7; Luke 21:24.) The Jews are not the Lord's people now. Salvation is not national now, but individuals of both Jew and Gentile are now being gathered out.

During the period when the Church is being gathered, there are no prophecies concerning Israel and Palestine to be fulfilled. What the Lord gave His disciples to expect personally is that He is coming to receive them to Himself, and this they were to wait for. Not one line or word of prophecy did He put in to take place first. He is coming for His people, and 1 Thess. 4:15-17 describes how it is to take place. And at their conversion it is said, they "turned to God from idols to serve the living and true God; and to wait for His Son from heaven." Chapter 1. They were not. to be shaken from this hope by any reports as if the apostles had taught otherwise. And he beseeches them to keep in mind the coming of our Lord Jesus Christ, and our gathering together unto Him. (2 Thess. 2:1.)

The wars and rumors of wars, the pestilences, the famines and the earthquakes that are happening during this time of the Church's sojourn on earth, are not the fulfillment of prophecy. "He is faithful that hath promised." "He that shall come will come and will not tarry." (Heb. 10:23, 37.)

The only signs that we have to indicate the nearness of the coming of Christ is the state of the professing Church on earth. (2 Tim., 2 Peter, Jude., Rev. 2 and 3rd chaps.) And there we find much to tell us He will soon call us home, just as we find it in 1 Thess. 4:15-18. All who are the Lord's, both dead and living, will be taken to heaven at that time.

After that, the Jews will be gathered back to Palestine (Isa. 18), but as unbelievers in Jesus. Some will be converted, but many will remain in unbelief. The Lamb in Rev. 5 will take the book and begin to break the seven seals. Then will be the days of "the beginning of sorrows," and it will deepen down to "the great tribulation," as in Matt. 24. Then the Scripture-wars and rumors of wars, the pestilences, the famines and the earthquakes will begin to take place, and the desperate battle talked of as "Armageddon" will take place; till the Lord will come in flaming fire to judge the living wicked, and to deliver the Jews, and to begin to set up His Kingdom, which will cover a thousand years. The wicked dead will stand before Him at the end of that time, to receive their doom. Further questions will be welcomed.

"In the Lord's Service.”

Correspondence: Voice of Jesus; Eph. 4:26; Mat. 25; Gifts/Offices; Insurance

Ques. Is there anything to be objected to in the statement that "I recognize the voice of Jesus alone in His Word"? A. R.

Ans. We quite agree with you in saying "I recognize the voice of Jesus alone in His Word." Where else could we hear it? It is upon that blessed Word we are cast for everything. It is the solid foundation upon which faith constantly reposes. We want nothing else to give us full assurance but His faithful Word. How do I know I am a sinner? By the Word. How do I know that Christ Jesus came into the world to save sinners? By the Word. How do I know that my sins are forgiven? Is it by my feelings? Nay; but by the Word. That Word tells me that Christ "hath once suffered for sins." But how do I know He suffered for my sins? Because the Word says,

“The Just for the unjust, that He might bring us to God.”

Now I know that I am "unjust," because the Word tells me so. And hence Christ "suffered" for my sins, and I am forgiven according to the efficacy of His atoning sufferings. I am even now brought to God according to the virtue of the Person and value of the work of Christ. He was delivered for my offenses, and raised again for my justification. Therefore, being justified by faith, I have peace with God through our Lord Jesus Christ (Rom. 4:25; 5:1).

In brief then, dear friend, you must lean like a little child on the Word. True, it is by the power of the Holy Spirit we believe in, and feed upon, the Word; but the Word is the solid foundation on which your precious soul must ever rest. May all your doubts and fears vanish in the pure and perfect light of that Word which is forever settled in heaven" (Psa. 119:89).

Ques. Please explain Eph. 4:26.

C. M. B.

Ans. Do not treasure up malice. Do not nurse your wrath, and beware in your anger not to sin, for although you may be righteously angry, it is so easy to become vindictive and revengeful.

Ques. Does Matt. 25 refer to the present time, or to the Jews, and to take place after the Church is taken away?

Ans. The parable of the Ten Virgins refers to Christ's coming, for which we Wait, and the companion parable of the Talents, shows our work during His absence, the two thus giving both sides of the Christian's position down here. The latter part of the chapter is the judgment by Christ of the living nations on earth just before the Millennium and at His public appearing. The Jews come in as "My brethren" (25:40).

Ques. Are the following gifts still in the Church-Prophets, Teachers, Deacons, Bishops, Pastors, Elders, Evangelists?

Ans. We must distinguish between gifts and offices. Bishops, Elders, Deacons, belong to the latter class, the rest to the former. Gifts still continue according to Eph. 4:13, but Scripture appears to place official ordination in the hands of the Apostles only, or their direct delegates. Still in spite of the present divided state of the Church, there are found everywhere those who discharge the duties of the oversight of the flock of God (bishops); those who set an example and watch over the younger (elders), and those who attend to the distribution of money and other matters (deacons).

Ques. Should we as Christians carry insurance?

Ans. The question of insurance, whether of life or property, is entirely one of individual faith. If you put your trust in God, you will have no need of an insurance office. The promise of God, which you get for nothing, is better far than an insurance policy for which you must pay. At least so we judge; but each one must learn this for himself.

Correspondence: Eternal Sonship; Confess to God or Christ?; 2 Cor. 13:6

Ques. What does the Scripture teach about the eternal Sonship of Christ?

Ans. We believe the truth of the eternal Sonship of Christ is as distinctly taught in Scripture as the truth of the Trinity. The fact that such an expression does not occur, no more militates against the one truth than it does against the other. If the Son is God, He must be eternal. "Unto the Son He saith, Thy throne, O God, is forever and ever." Heb. 1:8.

It seems to us that the Deity and Eternity of the Son are so indissolubly linked together, that whoso denies the one, denies the other likewise. May God give us all subjection to Scripture.

Ques. Should we confess our sins to God or to Christ? Why is confession necessary?

Ans. We believe it is to God our Father we have to confess our sins. This must be evident if you will read 1 John 1:5-10. We do not see any difficulty in the matter. It is true we are in relationship with God- our sins are all forgiven-our guilt atoned for-but yet we are liable to commit sin; and, when we do so, there must be confession ere our communion with God can be restored. This confession and its results are founded upon the atoning work and advocacy of our Lord Jesus Christ. If my child does wrong, he does not cease to be my child; but I cannot allow him to enjoy happy intercourse with me until he fully confesses the wrong.

Ques. Please explain "Examine yourselves, whether ye be in the faith." 2 Cor. 13:6.

Ans. This is a much misunderstood scripture. The Corinthian saints had been converted through Paul's ministry. Some among them were calling in question his apostleship. He then challenges them that if he was an imposter and not a genuine apostle, it would look bad for their profession, as they had professed under his ministry. There is an element of irony in his challenge to them to examine themselves whether they be in the faith.

Correspondence: Gospel Preached?; EPH 6:12; LUK 19:12-27; Practically Sanctified

Ques. By whom will the gospel be preached after the Church is translated?

Ans. The present gospel will no longer be preached, the door of grace being then shut; but the Everlasting gospel will be proclaimed to every heathen nation, as we learn in Rev. 14:6, 7, probably by Jewish messengers whose treatment by these nations will form the ground of the judgment of these, according to Matt. 25:32-46.

Ques. What are the principalities and powers in Eph. 6:12? Are they the same as in Eph. 3:10, and Col. 2:10?

Ans. It is evident that those principalities and powers of which Christ is the Head (Col. 2:10; Eph. 1:21) cannot be the same as those in Eph. 6:12, of which Satan is chief. The meaning of the word "principality" is "rule" (1 Cor. 15:24). Of course, there is both good and bad rule in the spiritual world.

Ques. Please explain the parable in Luke 19:12-27.

Ans. It shows forth man's responsibility until the Lord's return; just as Matt. 25 (the talents) show forth God's sovereignty. The former says, "You have all got something; what ever it is, use it to the best advantage for God's glory, and you will be rewarded accordingly.”

Matt. says, "Although one may have far more brilliant gifts than another, yet all who are equally faithful shall alike enter the joy of their Lord." The wicked servant is a professor only. The pounds are the gifts God gives us.

Ques. How are believers practically sanctified.

Ans. By becoming servants to God according to Rom. 6:22, yielding their bodies a living sacrifice (Rom. 12:1, 2), and by cleansing themselves from all filthiness of flesh and spirit inwardly, as well as ungodly connections outwardly (2 Cor. 6;7:1).

Correspondence: 2TH 2:7; Should Revelations Be Read in Reading Meetings?

Ques. Please explain "He who now letteth will let, until he be taken out of the way." 2 Thess. 2:7.

Ans. At the present time all those principles of evil that characterize fallen man, are at work among men. Their manifest power and intensity will increase as we near the end of the age.

"Evil men, and seducers shall wax worse and worse, deceiving, and being deceived." 2 Tim. 3:13.

"Let" is the old English word for "hinder," or "restraint," and for the present there is a hindering power, keeping these wicked tendencies in check. It is the presence on the earth of the Holy Spirit who dwells in the hearts of believers, and who gives His sanction to the Word of God as it is sounded out in testimony in this world. Yet this will not always be so, for, momentarily the church of God awaits the return of her Lord, to catch His people out of the world to meet Him in the air. (1 Thess. 4:17).

Thus suddenly the apostates on the earth find themselves free from the restraining presence of the Spirit of God in believers, and so Satanic wickedness in men's hearts stride into the open to find its highest expression in the fateful "Wicked one," or Antichrist. (See 2 Thess. 2:8; 1 John 2:18).

Ques. Should the book of the Revelation be read in Reading Meetings?

Ans. It is not wise to say that one portion of the New Testament is more profitable than another: surely we need the teaching of every part of it. Of the Revelation it is specially said,

"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand." Chapter 1:3.

We do not see that the Revelation is unsuitable for a reading meeting. Doubtless some parts would be dwelt on more in detail than other parts. For instance, what is more profitable than to dwell minutely on the addresses to the Seven Churches in the first three chapters? Other chapters might be considered more as to the periods they refer to, with the general scope of their meaning; and other parts again be taken up in their detail as the book is gone through. If there is dependence upon the Lord, will He not lead and guide in all these matters?

Certainly the Revelation is important; for we are exhorted not only to read it, but to keep the things written therein: for the time is at hand. Guidance should be sought from God on each particular occasion as to what part of Scripture should be read at a reading meeting. He knows the hearts of those who usually attend the meeting, and knows best what portion of His Word would be most suitable for them at the time. If there is real dependence upon His guidance, He will guide, and all will be well.

We must not read only favorite portions, or we shall not be thoroughly furnished unto every good work.

Correspondence: Temple of God Individual or Collective?; Matt. 16:28

Ques. Does the "Temple of God" spoken of in 1 Cor. 3:16, 17, refer to us individually or collectively?

Ans. In this chapter the gifts are looked at as ministers who are building the House of God. They are laborers together under God. Paul laid the foundation, and every one is to take heed how he builds thereupon- this shows man's responsibility. The foundation is Jesus Christ, but even on this foundation, those who are not real Christians may be built into it. In the day of manifestation, all will be tried with fire; The fire shall try every man's work of what sort it is. Wood, hay and stubble will not stand the fire. Gold, silver, precious stones will remain (verse 12).

We have three samples of builders.

In verse 15 the builder does not build according to Architect's plan, and is so rewarded.

In verse 15 the builder does not build according the plan of the Great Architect, and though himself a saved man, he suffers loss, for the Lord cannot reward any of us for disobedience to His Word.

In verse 17 we find an unconverted servant who, along with his work, is destroyed. We see in all this how men are responsible for their work in the professing church of God. Thus we see that verses 16, 17 speak of the church in responsibility.

1 Cor. 6:19 speaks of each individual child of God as a temple of the Holy Ghost.

Ques. Please explain Matt. 16:28.

Ans. In Chapter 17:1-9, we have the coming of the Son of Man illustrated in the transfiguration scene. Moses pictured the dead saints raised. Elias pictures the living saints caught up. Peter, James and John picture the earthly saints in the reign of Christ. 2 Peter 1:16 says, "We made known unto you the power and coming of our Lord Jesus Christ... were eye-witness of His majesty." This is what Chapter 16:28 refers to.

Correspondence: MAT 19:24; "Inn"; 7 Spirits; Saints in REV 13:7; Help Meet

Ques. What is the meaning of the "needle" in Matt. 19:24?

Ans. The needle referred to is the ordinary sewing needle with which everyone is familiar. There is not the slightest ground for the notion that it referred to a small gate in the wall of Jerusalem. Verse 26 would make this clear, as it would by no means be "impossible" for the camel to go through the supposed small gate, even in the judgment of those who advance the "gate" theory. The lesson is that "Salvation is of the Lord." Matthew 27:57 shows that God is able to do the "impossible"; Joseph was rich, yet he was saved. (See Matthew 27:57-60).

Ques. What is the typical meaning of the "inn" in the parable of the Samaritan in Luke 10:34-35?

Ans. The inn being the place in which the delivered man was to be cared for until the return of the "Samaritan," would typify the place where the Lord cares for His own during His absence, and until His return. This would point to the assembly where the Spirit of God operates for the good and blessing of all Christ's members. No doubt, there is the additional, that of the transient character of the church's sojourn; it is an "inn," not a permanent residence as a palace or castle.

Inasmuch as the Samaritan paid but two pence to the innkeeper, we would gather that the Lord intended to teach the brevity of the time until His return.

Ques. What is the meaning of the Seven Spirits in Revelation 4;5, and in other places in the book of Revelation?

Ans. The number "seven" in Scripture suggests completeness, or perfection, either in good or evil. So the "seven Spirits of God" in the book of Revelation would indicate the all-comprehensive, providential workings of that Holy Spirit in God's judgments upon the earth.

Ques. Who are the saints mentioned in Revelation 13:7? Are not the church saints caught up before them?

Ans. These are Jewish saints, who at that time will be carrying out the ceremonial law of God. The "beast" cannot touch the saints who have been caught up at the coming of the Lord. The "beast" will prevent the Jewish remnant from performing their religious observances.

Ques. What is the force of the words "help meet" in Genesis 2:18?

Ans. This is the authorized version's rendering of one word in the original which means "helper." The Greek equivalent of this word is used once in the New Testament in Hebrews 13:6:

"The Lord is my helper."

Correspondence: Matt. 12:31 and 1 John 5:16-17; Luke 7:36-50

Ques. 28. Please explain Matt. 12:31 and 1 John 5:16, 17. J. K.

Ans. Read Mark 3:22-30. Notice the 30th verse "Because they said He hath an unclean spirit.”

The Lord Jesus was casting out demons out of men, the Pharisees and Scribes could not deny that, but their wickedness was so great that they deliberately put it down to the power of Satan, thus they blasphemed or spoke injuriously of the Holy Ghost, this showed their malice and enmity against God. And the Lord said "It shall not he forgiven him" (who committed it) "neither in this world, (i. e. the age of law that then was) "neither in the world to come" i.e., in the Millenial age. (See J. N. Darby's Translation.)

In this present time we can say to every man: "Whosoever believeth on Him shall receive remission of sins." Acts 10:43. 1 John 5:16, is God's discipline on His children, there is no special sin mentioned. We might he able to discern that a believer was chastened and pray for his restoration, or, we might feel that his sin was unto death. It is the death of the body that is spoken of. 1 Cor. 11:30. Some had died and some were weak and sickly, here it was because they did not discern the Lord's body in the Lord's supper. Acts 5:1-11 is another sample.

Ques. 29

Was the woman in Luke 7:36 to 50, Mary Magdalene? Is Matt. 26; Mark 14; the same case? Has it any connection with that of John 12? F. F. S.

Ans. The woman in Luke 7:37, is unknown except in her character, her name is hidden; there is no evidence I know of in Scripture to say her name was Mary.

Matt. 26:7; Mark 14:3; John 11:2; 12:3; refer to Mary of Bethany and to the one occasion.

Correspondence: Who were the "Sons of God" in Gen. 6:2,4?

Ques. 27. Who were the "Sons of God" in Gen. 6:2, 4? W. M.

Ans. There are three classes of angelic beings mentioned in the scriptures.

1st. Holy and elect angels, Luke 9:26; 1 Tim. 5:21.

2nd. Satan and his host of demons who fell before man's creation. Ezek. 28:13-15.

3rd. Those who sinned or left their first estate, 2 Peter 2:4; Jude 6. And are now confined in everlasting chains of darkness awaiting the judgment of the great day.

As the word here translated "Sons of God" is never elsewhere used for men, it is generally accepted that it means this third class of angels.

Correspondence: MAT 18:20; Leavened Loaf?; Bishops/Deacons/Prophets in N.T.

Ques. What does it mean to be gathered in or unto the name of Christ? (Matt. 18:20).

Ans. To be gathered to the name of the Lord Jesus is to be gathered in separation from evil, and in the unity of the Spirit. His name is holy and true (Rev. 3:7). We must therefore seek to walk in holiness, and according to the truth. We are members of His body (1 Cor. 12:12-13). He is our Head and Center, and we are enjoined to maintain the unity of the Spirit in the uniting bond of peace, apart from all divisions of men.

Ques. If leaven is a type of evil in Scripture, should the loaf for the Lord's supper be made of unleavened bread?

Ans. Our care for the bread used at the Lord's supper is to have it one bread, a piece of dough baked as one. There is nothing said about size or kind.

The bread and wine are only symbols of Christ in death. We know Him as living now for us. We remember Him in His death for us.

The bread in 1 Corinthians 10:16-17, recognizes all the children of God as one body (Eph. 1:4).

Ques. What are bishops, deacons, and prophets in the New Testament?

Ans. Bishops, elders, overseers, are the same (Acts 20:17, called elders; vs. 28, called overseers). Their character was to be as in 1 Timothy 3:1-7, and Titus 1:6-9. They were to look after the spiritual state of the assembly. It does not say how many were appointed.

Deacon is a servant to minister to needy ones, and to serve tables, as in Acts 6. Their character was to be as in 1 Timothy 3:12-13. They were chosen and appointed by the apostles or their delegates Timothy and Titus, but not by the assembly. The scriptures were not completed and collated at that time.

We have no appointment of elders and deacons now. We have no authority to appoint them, and the assembly now is broken outwardly into sects, which the Word of God deplores (1 Cor. 1:12-13; 3:3-5).

A prophet now is only one speaking the truth. Prophesying now is speaking unto men to edification, exhortation and comfort (1 Cor. 14:3,29). We have no revelations now, for the Word of God is completed (Col. 1:25). There is no need therefore of tongues of interpretations. We are now living in the last day, and awaiting the coming of our Lord Jesus Christ. Let our loins be girded and our lights burning.

Correspondence: Heb. 5:11-14; Ps. 23:5; Judge Not vs. Judge

Ques. 16. What is the force of Heb. 5:11-14? What is it to be dull of hearing? What is meant by the word of righteousness? R. B.

Ans. These Hebrew Christians had not clearly seen the distinction between Christianity and Judaism, brought up in a religion of ordinances: the tendency, if coldness came in, was to go back to their forms and ceremonies. The writer wanted to speak of Christ in His glory, but their state hindered him from at once unfolding the truth as to His place in glory. He had to arouse their attention, and point out what they were losing; so he calls them "dull of hearing", they had gone back instead of forward, and had become such as had need of milk, and not of solid food. Milk is not the full truth as to the death, resurrection, and glory of Christ; but is rather what could be known of the truth before He died. Solid food belongs to full grown men, who can discern both good and evil, having their senses exercised: that is, the "word of righteousness", presents Christ to us as dead, risen and glorified; so the "full age" means, one who knows Christ thus. It is not forms, ceremonies, and ordinances; it is a living, triumphant Savior at God's right hand, in whom we stand. This is the perfection mentioned in Heb. 6:1.

The "word of righteousness" is what reveals to us the true practical relationships of the soul to God according to His character and ways. We are brought to God in perfect consistency with His character through the work of our Lord Jesus Christ.

Ques. 17

Does Psa. 23:5 refer to the Lord's Table? B. McC.

Ans. The Psalms are primarily for Israel. Jehovah is the name God takes in relationship with them. It is the God and Father of our Lord Jesus Christ that is made known to Christians. Keeping this difference in mind, we can use much of the language of the Psalms to describe our feelings, experiences and blessings.

We could not find a better sample of this than the 23rd Psalm. Each word and line we might apply in a spiritual way to ourselves, and feed and lie down in the green pastures of His word, and by the still waters of His presence.

The Lord's Table will then be a delight to our souls, and will strengthen our communion as we remember Him who loved us and gave Himself for us.

Ques. 18

Why does it say in Matt. 7:1-5, that we are not to judge, and in 1 Cor. 5:12, 13, that we are to judge?

Ans. Matt. 7:1-5, plainly forbids us from judging the motives of a man's heart. We cannot see underneath, and something worse may be seen in our own case than is seen in our brother. We must therefore make every allowance for others and be very careful to judge ourselves, (see also Rom. 14), where in some things all may not agree, but each is to go on as he has learned the way for himself. Also see 1 Cor. 4:3-5, where Paul leaves this till the Lord shall come.

In 1 Cor. 5, it is not a question of motives, but of the judgment of evil in our lives. Here it was fornication. It was manifestly against God's institution, it was immorality.

In Christian fellowship there must be judgment of evil; "a little leaven leavens the whole lump," that is, if we allowed this sin to go on amongst us, we would all be guilty or leavened by it. So the "within" spoken of here is the fellowship of the saints, and we are responsible to put away evil from amongst us. Outside of that we leave it to God. He will judge all men, fellowship of saints can only be right when evil is judged and put away.

The Lord Jesus in the midst of His gathered people Matt. 18:20, gives us wisdom how to deal with each case that may be allowed to arise.

Correspondence: 1 Cor. 11:5, 10-11; Memorial in a Book; Mary Don't Touch?

Ques. Please explain 1 Cor. 11:5, 10, 11.

Ans. From verses 3-16 we have God's order in creation. The man was to have his head uncovered when praying, because he represented authority. The woman was to be covered as a token that she was subject to the man, her covering being a token of the power to which she was subject. Angels learn by object lessons given by the redeemed, so the man and the woman cannot do without each other. Her hair is the sign of the place which God has given her.

“Given as a veil, her hair showed that modesty, submission-a covered head that hid itself, as it were, in that submission and in that modesty-was her true position, her distinctive glory.”

Both man and woman should also read 1 Peter 3:1-7.

A hard spirit in a man against his wife under any circumstances is forbidden of God. (Col. 3:19.)

Ques. Why was Moses to write this for a memorial in a book, and rehearse it in the ears of Joshua? (Ex. 17:14.)

Ans. Because Amalek, the active enemy of the people of God, can never be forgiven. (Compare Deut. 25:17-19; 1 Sam. 15:2, 3, 18, 32.)

It is the power of Satan in the enemies of God's people seeking to destroy them. So it is from generation to generation.

Ques. Why did the Lord hinder Mary from touching Him? (John 20:17).

“My brethren." "My Father and your Father, My God and your God.”

Inside the Jewish sheep-fold this could not be known. No Old Testament saint ever called God, "Abba Father." This belongs to saints of this present time only. (Rom. 8:15; Gal. 4:6; 2 Cor. 5:16.)

In Matt. 28 the women hold Him by the feet, yet He did not rebuke them, for there He appears as the Messiah. So also in John 20:27 with Thomas.

Correspondence: Sacrifices in the Millenium; Unbelievers Post Rapture

Ques. Will there be any sacrifices offered during the Millenium? When will be the destruction of Babylon (The Catholic Church?)

Ans. The latter chapters of Ezekiel plainly tell us sacrifices will be offered during the millennium.

The destruction of Eccles. Babylon will take place during the latter half of the 70th week of Daniel. All denominational divisions will be merged in the great Roman Catholic system when the Lord returns from heaven in judgment. There is not a vestige of apostate Christendom left. It is apostate Judaism He judges the vine of the earth.

Ques. After the Lord removes the Church, what will become of those who now refuse the gospel? Will the Holy Spirit have to do with the earth after the Church is gone?

Ans. When the Lord has taken away His Church, those who have refused the truth will be given up to strong delusion, and there is no hope held out for their conversion (2 Thess. 2:10-12). The Holy Spirit is not then dwelling in the Church on earth, as He is no longer here. But the Holy Spirit will act on earth, as He did before He came to glorify Christ, and to form the Church. An elect number of Israel will be sealed, and a vast multitude of the Gentiles saved (Rev. 7), who have not heard the Gospel.

Correspondence: Does "Church" Always Refer to the Same People?

Ques. Does the word "Church" always mean the same people?

Ans. The word "Church" means "assembly." It has two distinct aspects. The one is called the "House of God which is the Church of the living God, the pillar and ground of the truth" (1 Tim. 3:15).

The other is "the Church which is His body," the fullness of Him who filleth all in all. The first is put into man's responsibility, so failure and corruption have come into it (1 Cor. 3:10-17; Eph. 4:5; 1 Peter 4:17, and many other passages).

The second depends on God, and is built by the Holy Spirit, so none but saved ones are in it. Such verses as Matt. 16:18; 1 Cor. 12:12, 13; Rom. 12:4, 5; Eph. 4:4; 5:25, apply to it. All who are saved shall be caught up to be forever with the Lord (1 Thess. 4:15-16). All who are only professors, without the new life, shall be left behind, forever lost.

Correspondence: The Wife of Christ; Isa. 9:6; Zech. 13:6 - Christ or Antichrist?

Ques. 21. Is it proper to speak of the Church as being the wife of Christ? W. H.

Ans. it is only when the Church is displayed in glory that the scripture speaks of it as the wife, when the marriage time has come, (Rev. 19:7), and when she is the display of His glory during the reign of Christ on the earth. (Rev. 21:9.)

It is scriptural to speak of the Church as the Body and the Bride of Christ now. (1 Cor. 12:12. 13; Eph. 5:25-33; Rev. 22:17).

We are united to Christ by the Holy Spirit given to us, and are one Spirit with the Lord. (1 Cor. 6:17; 12:12, 13.)

In 2 Cor. 11:2, the apostle says, "I have espoused you unto one Man, to present you a chaste virgin to Christ." God looks upon such an espousal, and so should we as if already one, (Compare Matt. 1:20) one in purpose.

For all eternity the Church will never cease to be the Body and the Bride of Christ, and also the dwelling place of God. (Eph. 3:21.)

May this teach us how dear we are to Him now, and lead us into paths consistent with such a calling.

Ques. 22

Please explain Isa. 9:6. H. R.

Ans. This is a prophecy of the coming of the Lord Jesus Christ into the world, but it is His coming as the Messiah or King of Israel. It is the Virgin's child (Isa. 7:14, and Matt. 1:20-23) coming to be King. "The government shall be upon His shoulder." His name unfolds that He is God Himself.

Isa. 9:7, His Kingdom shall he without fail, it shall be established with judgment and justice. The zeal of Jehovah of Hosts shall accomplish this.

He came, was rejected and is now seated on Jehovah's throne, (Psa. 110) till the time when He will come in power and glory and possess the Kingdom.

Mean time during His exaltation the Holy Spirit is gathering out the church-His body and His Bride. We know Him as our Savior, our Lord, our Head, our Bridegroom, our great High Priest, our Advocate. He will come for us when all His members are complete, so that when He comes to judge and reign, we will come with Him and reign with Him.

Ques. 23

Does Zech. 13:6 refer to Christ or to Antichrist? W. H. W.

Ans. Quoting from Synopsis Vol. 2, page 568, the following: “In Zech. 13:5 read, 'I am no prophet, but a husbandman; for man [Adam] has acquired me as a slave from my youth?' That is to say, Christ takes the humble position of One devoted to the service of man, in the circumstances into which Adam was brought by sin (that is, with respect to His position as a man living in this world.) Zech. 13:6 directs our attention to that which befell Him among the Jews, where He was wounded and treated as a malefactor. The true character of His Person, and of His sufferings is then revealed in Zech. 13:7. It is the sword of Jehovah, which awakes against the man who is His companion, His equal. This verse requires no comment. It is most interesting to see that, when Christ is looked at in His humiliation as man, He is treated by the Spirit as the equal of Jehovah in His rights; and when (Psa. 45:7) He is seen upon His throne of divine glory, and addressed as God, those that are His are acknowledged as His companions in glory, sharing His position.”

This clearly shows this prophecy refers to Christ.

Correspondence: John 10:34-34; 1 John 1:9

Ques. 24. What is the meaning of John 10:34, 35? H. M. C.

Ans. In verse 33 they call the Lord Jesus a blasphemer, because He said He was the Son of God. He answers by quoting Psa. 82:6, where judges, or rulers, or great men of Israel are called gods (Hebrew: elohim; this word is used for men in Ex. 12:12; 21:6; 22:8, 9, 28.)

The Lord had given every proof in His words and works who He was. (John 14:10.) He referred them to His works as proof that the Father was in Him, and He in the Father, Alas! their hearts were hardened, and their eyes were blinded by sin, or they would not have sought Him to stone Him.

Man's heart, even when religious, is at enmity against God. Rom. 8:7.

Ques. 25

Please explain 1 John 1:9. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

Ans. Confession is telling out my sins to God. It is as if a child said to its parent, "I have done wrong", then the parent encourages the child to tell what it has done. "I broke a window by throwing a stone at my brother. I threw the stone because I quarreled with him. I quarreled with him because I wanted the thing he had. To punish him I tried to hurt my brother.”

Then the wise parent points out to the child the sins of disobedience, (for he had been told not to throw stones) anger, selfishness and covetousness. And another thing may be pointed out that he was powerless to hinder the evil, for he did not look to the Lord for strength; "Watch and pray that ye enter" not into temptation.”

So in confession, my heart is searched in the presence of God. And wonderful grace! "He is faithful and just to forgive us our sins," "faithful" to His own character; and "just" because of the work done by the Lord who bore the judgment of our sins. He now righteously forgives us. And more He "cleanses us from all unrighteousness." Our condition of soul is met by the Lord showing us what sin is, thus making us to hate it as a thing God hates, so that we might, through His grace, be kept from trifling with sin. Those who trifle with sin, fall under its power.

Correspondence: Joining Unions; Christ Bear the Sins of the Whole World?

Ques. What does Scripture say is our path in regard to voluntary associations or unions?

Ans. Confederations of men always have man as their object. See the first one in Genesis 11:4. The Lord broke it in pieces. (Isa. 8:9). For us, 2 Corinthians 6:14 to 7:1, gives simple and full instruction. It begins by marking out the contrast between children of God and the world. What fellowship hath righteousness with unrighteousness, light with darkness, Christ with Belial, or a believer with an unbeliever? God dwells and walks in and with His people. He is their God.

"Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be (to Me for) My sons and daughters, saith the Lord Almighty." With such a promise from the One who has everything at His disposal, we may well feel encouraged to obey, perfecting holiness in the fear of God.

Ques. When Christ died upon the cross, did He bear the sins of the whole world? In Hebrews 9:28 it says: "the sins of many."

Ans. Scripture shows us that God has been glorified in the work of the cross about the whole question of sin, so that in righteousness now He can save and cleanse the deepest-dyed sinner living on the earth. (Isa. 1:18). "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief." 1 Tim. 1:15.

We can therefore tell the unsaved of God's love to them (John 3:14-16), and say to them, "Christ died for the ungodly." "While we were yet sinners, Christ died for us." (Rom. 5:6-8). Christ "died for all." (2 Cor. 5:14-15). He bought the whole world (Matt. 13:44); even the blasphemer is bought (2 Peter 2:1).

He is the propitiation for the whole world; ("the sins of" are left out in the original, 1 John 2:2). It is there, God and guilty man can meet. We can tell the guilty ones how to know their sins forgiven. (Acts 10:43). "Whosoever believeth in Him shall receive remission of sins." (See also Acts 13:38-39.) But it is the language of the believer that says:

"He was wounded for our transgressions. He was bruised for our iniquities" (Isa. 53:5-6; see 1 Cor. 15:3 and 1 Peter 2:24). Notice the words, our, we, us. Thus the believer applies the truth to himself.

Correspondence: GEN 4:12, 5:16; Judge/Adversary; 2CO 13:5; Church in Tabernacle

Ques. Does not the marginal reading of Gen. 4:13 suggest the idea that Cain was really sorry for his sin? and yet in 5:16 we read that he "went out from the presence of the Lord.”

Ans. Whatever inference we might draw from Cain's apparent sorrow when he hears of his punishment, it is evident that the sorrow soon passed away, for only in a few verses lower we find him building his city, and making himself thoroughly comfortable away from God.

Ques. Who are the "judge" and the "adversary" spoken of in Luke 12:58, 59?

Ans. God was then pleading with His people by His Son; but if they refused to hear Him, He would judge them. Hence He is both judge and adversary.

Ques. Are we to understand from John 17:12 that Judas was to be lost from the beginning?

Ans. We are to understand that he never was saved, but not that he was lost for the purpose of fulfilling Scripture. "That the Scripture might be fulfilled," should be read in parenthesis.

Ques. How can we examine and prove ourselves whether we be in the faith? (2 Cor. 13:5) If we believe in Christ, is there any doubt of it?

Ans. Verse 4 is a parenthesis, and the reason they were to examine themselves is given in the first part of verse 3. There was no doubt at all as to their being in the faith, but inasmuch as they were the seals of the apostle's ministry, their being in the faith would be a proof that God had spoken to them by him. He who knows himself to be saved, does not doubt that the message that reached his soul was of God.

Ques. What will God use the New Earth for?

Ans. It will be the habitat of all who are living on the earth at the close of the 9th verse of Rev. 20. All distinction between Jew and Gentile ceases with the introduction of the new earth. "The tabernacle of God is with men," not Jews or Gentiles.

Ques. Will the Church dwell on the New Earth?

Ans. No. The Church is always a heavenly company (Heb. 3:1; Phil. 3:14; 1 Peter 5:19).

Ques. Will the Church be included in "The tabernacle of God is with men?”

Ans. In my judgment, Yes, though I do not say that the meager reference in Rev. 21:3 definitely settles the point.

Ques. Does God, in the Old Testament, mean Father or Son?”

Ans. God, in the Old Testament, means neither Father nor Son specially, but the triune God. There is abundant evidence, however, that "LORD," or "Jehovah," means the One whom we know as Christ the Son.

Correspondence: Will Christians go Through the Tribulation?; James 2:17, 20

Ques. Will Christians go through the great tribulation? (Matt. 24:21.)

Ans. Perhaps no erroneous doctrine has been more detrimental to the souls of God's children, than that those who compose the Church of God will have to pass through "the great tribulation." Such a statement subverts God's revelation of the Church as the body and bride of Christ, reduces the heavenly people to Jewish associations, and robs them of the watching and waiting attitude for Christ to come at any time. Such, more or less, merge into a political view of the Lord's coming by looking for events instead of Himself; in short, for antichrist instead of Christ. Thus the affections, conscience, and hope of the soul become seriously damaged by it.

Nothing can be clearer in the Lord's farewell address to His disciples before going to the Father, than that He left them by giving them the blessed expectation of soon seeing Him again. Between the coming of the Holy Ghost, and His return from heaven, He did not put a series of events to be fulfilled; so that we are told that the early Christians waited for God's Son from heaven.

The part of Scripture that has been perverted to give a color to the doctrine is Matt. 24. But a brief glance at it will suffice to show that the "coming" referred to by the disciples in their questions to the Lord, was not His coming for us; but His coming to Jerusalem when we come with Him, and every eye shall see Him coming in the clouds of heaven with power and great glory. (See Matt. 23, 39; 24:3.) That those there mentioned who will go through the tribulation are "his elect," is true enough, and a term applied by Isaiah to the blest remnant of the Jews: but the reference to "the sabbath day," "Judea," "fleeing to the mountains," "flesh" saved, "the abomination spoken of by Daniel the prophet," the "great tribulation such as was not... no, nor ever shall be," also spoken of by the same prophet, its being preceded by the preaching of "the gospel of the kingdom of God," not of the grace of God as now preached, and other points, clearly mark it out as the time of "Jacob's trouble," he will have to pass through and be brought out of; and "the hour of temptation," coming upon all the world, from which the Lord promises to save us.

“Because thou hast kept the word of My patience, I also will keep thee from (or out of) the hour of temptation, which shall come upon all the world to try them that dwell upon the earth." Rev. 3:10.

It is interesting to observe that when our Lord referred to His rejection by the Jews- Judah and Benjamin- He said,

“I am come in My Father's name and ye receive Me not; if another shall come in his own name (the antichrist) him ye will receive." John 5:43.

This we know from other scriptures is how the unparalleled tribulation will be brought about, and in retributive justice, the very tribes which rejected the Messiah will go through it. The ten tribes will not be gathered together till after this, when the Lord actually comes out of heaven (Matt. 24:31).

Ques. Please explain "Faith if it hath not works is dead being alone." James 2:17, 20.

Ans. If faith is real, God can see the desire in the believer's heart to do His will. This comes from the new life he has in Christ, and produces good works.

In Eph. 2:8, 9, we see that the sinner who truly comes to the Lord to find a Savior, gets the faith from God, and his works come from God, also. Notice that Paul stops the sinner from working for his salvation (Rom. 4:5). James starts the believer to work, because he is saved. Both are right. Good works accompany salvation (Heb. 6:9, 10), they are the fruit of it.

Correspondence: Matt. 10:22; Taking Part; 2 Cor. 3:17

Ques. 10. Does Matt. 10:22, apply to the Tribulation period, or is it for the present time? H. G.

Ans. Matt. 10:5. 6, 7; shows that it is a testimony sent to Israel only, and that it is the gospel of the Kingdom, not the gospel that is preached now, but it will be resumed after the church is taken to heaven. Before the disciples get over the cities of Israel; the Son of Man will come.

As Son of Man He comes to Israel and the earth-and we, the heavenly saints, will come with Him. He is our Lord and our Bridegroom, He comes for us first. But there are general teachings true for us and for Israel. Matt. 10:22. "They shall be hated of all men for My name's sake", compare for us now, John 15:18-20; 2 Tim. 3:12; 1 John 3:13; we suffer for Him, Phil. 1:29; and with Him, Rom. 8:17.

“He that endureth to the end shall be saved." This primarily refers to faithfulness to Christ through the time of Tribulation. Saved, here refers to saved into the Millennial Kingdom.

We are exhorted to faithfulness also, "Be thou faithful unto death, and I will give thee a crown of life." Rev. 2:10; 3:11; James 1:12.

There are many scriptures that bring before us that it is God's faithfulness and not our own, that keeps us true to Him. Phil. 1:6; 1 Cor. 1:9; 1 Thess. 5:20; 2 Thess. 3:3; 1 Peter 1:5.

Ques. 11

Is it right for a young brother in a small meeting gathered to the name of the Lord to take part in prayer, or to give out a hymn? J. K.

Ans. When we are gathered together to the name of the Lord Jesus, we have His promise: "There am I in the midst of them". We must remember, therefore, that He is there; we are to wait upon Him. We are members of His body, He is our head; therefore the Head is to guide and control our actions. Each one who speaks, prays, reads or gives out a hymn, should be clear that the Lord is leading him to do so. Where this care is taken, it is a joy to all right minded persons when a young brother takes part; it is a great encouragement and help in a meeting when the brothers feel it their privilege to take part freely.

In taking part we must bear in mind what we came for, so that our hymns and prayers or worship will be in keeping with the character of the meeting.

When we come to remember the Lord in His death, our thoughts are generally led to His sufferings and to the love that gave Himself for us. If we read scripture it is to lead our hearts in that direction.

Ministry and prayer are reserved till the important point is gained and the Lord is remembered. Worship is the character of this meeting; deepest reverence becomes us in presence of His body given and His blood shed, as the symbols testify. A prayer meeting is for prayer and worship, to tell out our need as an assembly for all that burdens our hearts for Christ's glory.

A reading is to wait on the Lord for the ministry of His word to our souls.

We might take three scriptures to guide us: 1 Cor. 14:26, "Let all things be done unto edifying"; 1 Cor. 14:40, "Let all things be done decently and in order"; 1 Cor. 16:14, "Let all things be done in love".

Avoid self-conceit; humbly wait on the Lord for His guidance. It is sad when a brother has a hymn or hymns ready as if he was determined to have his own way. Read Psalms 89:7; Eccl. 5:1, 2.

Ques. 12

Please explain 2 Cor. 3:17. "Where the Spirit of the Lord is, there is liberty." R. B.

Ans. From 2 Cor. 3:7 to 16 is a parenthesis, teaching the exceeding glory of the gospel beyond the glory of the law.

The law was the ministration of death, but the gospel was the ministration of righteousness by the Spirit. A Christian is made the righteousness of God; 2 Cor. 5:21; and has the Holy Spirit dwelling in him 2 Cor. 1:22.

In the 6th verse the apostle is speaking of the New Covenant, not of the letter that killeth, but of the Spirit that giveth life; 17th verse says "Now the Lord is that Spirit"; meaning, that He is the substance of all the figures and shadows which went before. If we see a shadow coming in view at a corner, we might say "some one is coming", but when we see the person, we cease to look at the shadow.

So now we have seen the Person, the substance, and the Holy Spirit has, through the work of Christ, set us at liberty; and points us to Him glorified; now with unveiled face we look at Him and as we gaze we are transformed into His image from glory to glory. It is by learning of Him that we grow like Him. Wonderful privilege through grace! Not only are we set free from the power of sin, and Satan, but we are at perfect liberty to enter within the veil, delighting our souls in the glorified One.

Correspondence: 1 Cor. 11:30; Luke 16:1-12; Jepthah's Daughter Sacrificed?

Ques. Please explain, "For this cause many are weak and sickly among you, and many sleep." 1 Cor. 11:30.

Ans. These persons had failed to judge themselves-failed to discern the Lord's body in the broken bread-they had eaten in an unworthy manner, though they were true Christians, and hence God, in His government of His house, had to chasten them by bodily sickness even unto death, in order that they might not be condemned with the world. No doubt others were called to learn and take warning from the discipline exercised upon those erring ones.

Ques. Please tell us about the "Unjust Steward." Luke 16:1-12.

Ans. As to the unjust steward, the moral is this-use the present with an eye to the future-"The Lord commends the unjust steward" not for his honesty surely, but because he had dealt wisely; and the wisdom consists simply in providing for the future. This is the point of the parable. The lesson it teaches us is to use this world's riches-which are not what properly belong to us, as Christians-in the service of Christ-to do good-to distribute and communicate-to open our hands wide to every form of human need-to lay up in store a good foundation against the time to come (1 Tim. 6:17-19).

Ques. Was Jephthah's daughter really sacrificed,-killed?

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

Correspondence: Ark a Type; GEN 8:21-22; Sin(s); MAT 16:28; REV 15; MAT 12:16

Ques. Is the Ark built by Noah in Genesis a type of the Jews who pass through the tribulation, or is the Ark a type of Christ?

Ans. The Ark in Genesis is a type of Christ, and Noah and his house figure Christ and His companions saved by Him through the tribulation into the Millennial earth.

Ques. Is Genesis 8:21-22, when the waters abated, pointing on to the new heavens and the new earth? (2 Peter 3:13).

Ans. The eternal state—the new heavens and the new earth come after that. (2 Peter 3:13; Rev. 21:1).

Ques. What is the difference between sin and sins?

Ans. Sin is the tree and root of evil in us. Sins are the fruit that grow on the tree. Our old nature cannot bear fruit for God. Our sins are atoned for by Christ on the cross, and so are washed away by His blood (Rev. 1:5). Our old nature was condemned and executed, not made better (Rom. 6:6). We are to reckon ourselves dead indeed unto sin, and alive to God through Jesus Christ our Lord. (Rom. 6:11).

Ques. Please explain Matt. 16:28.

Ans. In the next chapter (verses 1-9), we have the coming of the Son of Man illustrated in the transfiguration scene. Moses pictured the dead saints raised. Elias pictures the living saints caught up. Peter, James and John picture the earthly saints in the reign of Christ. 1 Peter 1:16 says, "We made known unto you the power and coming of our Lord Jesus Christ,... were eye-witnesses of His majesty." This is what the verse refers to.

Ques. When does the execution of the seven last plagues take place? (Rev. 15).

Ans. At the last part of the tribulation period. It is the great tribulation when men are deceived by the Satanic trinity (verses 13-14).

Ques. What is meant by blasphemy against the Holy Ghost. Matthew 12:16? Is this the unpardonable sin?

Ans. Read carefully Matthew 12:22-32; Mark 3:22-30, and you will see the diabolical perversity of those who said that "Christ had an unclean spirit." This was saying that the Lord was possessed by the prince of devils, and that it was by his power that Jesus was working those gracious miracles. This could not be passed over by God, so that those who spoke thus were in danger of eternal judgment. "Neither in this world" (Matt. 12:32), was the age of law. "Neither in the world to come," is the Millennial age.

In the Church period we preach the gospel to every creature, and we know that Jesus has said, "Him that cometh to Me, I will in no wise cast out." We do not know those who are beyond the pardoning grace of God. God knows each soul.

"If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them, which believe not, lest the light of the gospel of the glory of Christ, should shine unto them." 2 Cor. 4:3-4.

Correspondence: Pearls before Swine; Disobedient Healed; John 10:16

Ques. 33. In what way can the Christian throw his pearls before swine, or give the holy things unto the dogs? J. H. J.

Ans. Matt. 7:6: By arguing and discussing the precious things of God with unconverted men, or pressing truth, precious in itself, on those who are not exercised about it. We need to bear a testimony in this world to those around, but it is to be in the spirit of meekness, and with prayer that we may minister the right word. 2 Tim. 2:23-26.

Ques. 34

Was it disobedience on the part of the healed ones in the gospels in not heeding the Lord's charge to say nothing about their being healed? Why is it mentioned in one gospel and not in another? J. H. J.

Ans: The Lord had always a reason for telling anyone not to speak about what had been done. Sometimes, it was because He was rejected. Other times, because as a Servant, He was hiding Himself. This is specially in Mark's gospel. You should specify what instances you desire light about.

Those who were healed, and told it, did disobey, but acted out of the fullness of their gratitude, and failed to enter into His purpose at the moment.

Ques. 35

Please explain John 10:16. H. S.

Ans. "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one flock, and one Shepherd.”

“One flock" is the right translation in this last occurrence of the word.

A fold is an enclosure. A flock is a number of sheep; this is a contrast between Judaism and Christianity. Circumcision, laws and ordinances, kept the Jews hedged in and separate from the nations or Gentiles.

Jesus came into this fold to deliver His sheep out of it; this He did through His death and resurrection. Christ went before them, and through His death the sheep are brought out of the sheepfold. (John 10:3, 4.)

John 10:9 is salvation for "Any man" and liberty and pasture. This is what the believers have in Christ. (Eph. 2:8,13-18.) They have life more abundantly, (John 10:10). There is now no fold. Christians are the flock of God. (Acts 20:28. 1 Peter 5:2.) They are not under law nor ordinances (Rom. 6:14; Col. 2:20.)

They have a good and great Shepherd to gather round and to follow, (John 10:27-30). He watches over them, He gives them eternal life, they shall never perish, none can pluck them out of His and the Father's hand.

“Truly our fellowship is with the Father, and with His Son Jesus Christ." 1 John 1:3.

All in the fold being under the law are under its curse. (Gal. 3:10).

Correspondence: Getting Rid of Doubts and Fears; Transgressions, sins, iniquities

Ques. 19. How can a believer in Christ get rid of doubts and fears?

Ans. A believer in Christ, to get rid of his doubts and fears, must be prepared to let his own thoughts go, and to believe against his own feelings what God says in His word.

He knows he is a sinner and that Christ died for sinners, let him bring it closer and believe heartily that he is the sinner for whose sins Christ died. Take Isa. 53:5, and put it thus: "He was wounded for my transgressions, He was bruised for my iniquities" and remember that He said, "It is finished." (John 19:30.) If God raised up Christ from the dead to express His satisfaction in Christ's finished work, that is the receipt God gives the believer that God has nothing against him. (Rom. 4:25, 5:1.)

This is where the believer stands before God. (John 5:24, Rom. 5:1, Heb. 10:14.)

As to our walk, every one of us has sin in him, that is the nature. Our sins, the guilty acts that we have done, are gone, but the nature remains, it is called "sin in us" or "the flesh," and being children of God we have a new life, so we have two things in us.

As we had no strength to save ourselves, so we have no strength of ourselves to live for Christ. We therefore turn to Him for strength and grace to keep the flesh under the sentence of the death of Christ.

Look at Rom. 6:6, 11: these verses show that the flesh is condemned in God's sight, and executed in the death of Christ.

By faith I give it the same place, it is not my master any longer. Looking to Christ we get grace to keep this incurably bad thing under God's sentence upon it-death; so that, though sin is in us, we do not allow it to work; we get grace to refuse its claims.

If the child of God has committed what he knows is wrong, his resource is 1 John 1:9. There he is assured that if he confesses his sins he is forgiven and also will be cleansed from the evil way so that he will not do the same thing again.

Be real with yourself and God, go straight to Him and He will bless you.

Ques. 20

What is the meaning of transgressions, sins, iniquities? B. M. C.

Ans. Transgression is the violating of a law, Sin is what is offensive to God. Iniquity is perverseness or lawlessness, that is, pleasing self or doing my own will. In some passages it means unrighteousness or wrong doing.

In asking questions, it is well to refer to some passage to get more exactly what you mean.

For instance, 1 John 3:4 in the new Trans. reads, "Every one that practices sin practices also lawlessness; and sin is lawlessness.”

Correspondence: Rev. 7:14; Matt. 12:30, Luke 11:23 & Mark 9:40; 1 Tim. 4:14

Ques. What is the difference between those in Rev. 7:14, and of those converted in this present period?

Ans. They and we are both saved through the death and blood-shedding of our Lord Jesus. They are saved through believing the gospel of the Kingdom (Psa. 2:12). We are saved through believing the gospel of the grace of God (Acts 20:24). We are saved, and shall reign with Christ in heavenly glory. They are saved, and will be God's people on earth; they are saved Gentiles. The Church, though composed of Jews and Gentiles, are now neither Jew nor Gentile, but Church of God (1 Cor. 10:32). These faithful Gentiles have won a place as servants of God in His temple on earth, and their blessings are on earth.

The Church, and all the saints who pass through death from first to last, will reign with Christ, the Lord, in heavenly glory.

Ques. Matt. 12:30, and Luke 11:23, and Mark 9:40. To what does each refer?

Ans. Read the context, and you will see that Matt. 12:30, and Luke 11:23 both refer to those who were saying of Him, It is by Beelzebub, the prince of devils, that Jesus cast out devils. The Lord traces this to the deep malice of their wicked hearts.

In Mark 9:40 John said, We saw one casting out devils in Thy name. and he followeth not us: and we forbade him, because he followeth not us." The disciples were jealous of their own importance, but Jesus said, "Forbid him not: for there is no man which shall do a miracle in My name, that can lightly speak evil of Me. For he that is not against us is on our part." There is no opposition in true service for Christ, and each one who serves Him will be rewarded (Verse 41).

Ques. Will you please explain: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery"? 1 Tim. 4:14.

Ans. Paul, the apostle, tells Timothy not to neglect the gift God had given him for his service among the saints. (See also another instance of this in Col. 4:17).

Not alone was it given by God to him, but Paul was given a prophecy about it; and further, the presbytery, or elderhood, had laid their hands also on him, identifying them with his work, and showing their approval and fellowship with him in it (See also 1 Tim. 1:18; 2 Tim. 1:6).

Both Timothy and Titus were delegated by the authority of the apostle to set things in order in the assemblies, and to appoint elders (Titus 1:5).

We have no such authority now, to appoint elders or deacons, and since the Church, the house of God, is broken up into sects or denominations, which are carnal (1 Cor. 3:3), there is no place for them, but in the gatherings we find God raises up men who in love can do the work.

Correspondence: Accomplishment of Salvation; Saints in Heaven; 1 John 1:6-7

Ques. 30. Did the Lord actually go down to the place of the imprisoned, ante-diluvian race, to preach to them (or announce) the accomplishment of salvation? J. H. J.

Ans. Read 1 Peter 3:19-22. It was the same Spirit, that quickened Christ from among the dead, that in Noah preached to the antediluvians, and it is because they did not hearken to the preaching by Noah that they are ever since in prison.

Ques. 31

Will all the saints who die get a place with Christ in heaven?

Ans. All the saints who have died are counted in the first resurrection, and will reign with Christ.

1 Thess. 4:16, 17; Rom. 8:17; 1 Cor. 15:23.

Those who will be put to death in the tribulation period will also be raised. Rev. 20:4, "They lived and reigned with Christ a thousand years." Rev. 14:13 is a promise to encourage them to be faithful unto death. This is the first resurrection, it includes all the saints who have died. "Death is swallowed up in victory" then, after that no more saints will die.

Abraham, Isaac and Jacob are included in 1 Cor. 15:23. Matt. 8:11 is to teach that Gentiles will be included in their blessing while the Jews called the children of the kingdom will be cast out.

Rev. 7, is a picture of blessing on the earth, there is no resurrection in that chapter.

Ques. 32

What is walking in darkness? and what is walking in the light? (1 John 1:6, 7.) M. J. B.

Ans. Walking in darkness is distance from and ignorance of God. It is the position and character of the unconverted.

Walking in the light, is our position as brought to God, who is light. We have been in His presence where our sins and our self-will have been exposed and dealt with. And since that is our position in the light, we who have been there, have like feelings, we have fellowship with one another as once guilty, but now cleansed. So it adds, "And the blood of Jesus Christ, His Son, cleanseth us from all (or every) sin.”

It is not speaking here of the time of its application to us, but of its efficacy as the only thing that can cleanse away sins, we are cleansed by it.

To walk in the light as God is in it; to have fellowship one with another; and to be cleansed from all sin by the blood; are three parts of Christian position, and not behavior.

None of us walk according to the light fully, but it is our responsibility to do so.

Correspondence: Acts 2:3 & Mat. 3:11; Rom. 10:6-7; Mat. 16:16-18

Ques. What do we learn from the cloven tongues of fire that sat upon each of the disciples when the Holy Spirit came down at Pentecost? (Acts 2:3). Is that the baptism of fire spoken of in Matthew 3:11?

Ans. The baptism of the Holy Ghost was at Pentecost; the baptism of fire is when the Lord returns with His saints to judge the world, beginning with the unbelieving Jews: then He will thoroughly purge His floor, and gather His wheat into the garner, but He will burn up the chaff with unquenchable fire.

In Matthew 3:16, the Holy Spirit descended on Jesus in the form of a dove lighting on Him, and the Father's voice says, "This is My Beloved Son in whom I am well pleased." "Him hath God the Father sealed." John 6:27. The Holy Spirit came upon Him in this form, because of the lowly character He took, "He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed, shall He not break, and smoking flax shall He not quench." Matt. 12:19-20. Here all is different. He has finished the work given Him to do, and rejected and crucified on earth, risen and glorified in heaven, and received of the Father the Holy Spirit to send down to earth as His witness (John 15:26-27).

The tongues of fire, divided into more than two (the word means "several"), gives us the thought of the power of God in testimony in the Word which was like consuming fire, judging all that comes before it—brings blessing to the believers, and judgment to the unbelievers.

The Lord at Babel (Gen. 11:6-9) confounded the language to scatter the people. He was not their center. When the gospel began, He sent it so that every one could hear in their own tongue the wonderful works of God. This message, if received, gathers those who receive it into one with Christ as their Head and Center. Babel was to shut God out. The gospel brings God in, and brings us to God.

Ques. What does Romans 10:6-7 mean?

Ans. This chapter begins by showing the foolishness of those who labor to produce a righteousness of their own, who do not therefore submit themselves to the righteousness of God, for Christ is the end of the law for righteousness to every one that believes. Then it shows how the gospel has come right to us, to our hearts; no laboring, no efforts, only resting on God's precious Word. This is the way Deuteronomy 30:12-14 is used here. The word was nigh them, in their mouth, and in their hearts. How blessed and precious the good news of God is!

Ques. Please explain Matthew 16:16-18.

Ans. It was on Peter confessing that Jesus was the Christ, the Son of the living God, that the Lord expresses His intention to build His church (assembly) on that foundation (see 1 Cor. 3:11).

"Peter" means "a stone," and it was upon Christ (this rock) that the assembly was to be built. Peter as a stone, was built upon it with the rest of the living stones (1 Peter 2:5). "The gates of hell shall not prevail against it," means that the power of death can not destroy the assembly. Individuals die, and are "absent from the body and present with the Lord"; the assembly never dies. The Lord will come and take it up to meet Him in the air to be forever with Him.

"I will build" shows His intention. It was still future. At Pentecost it began. The Lord in glory received the Holy Spirit to send Him down to dwell in all believers (Acts 2:33; 1 Cor. 6:19; 12:12-13). This is the first time the assembly is mentioned in Scripture.

Correspondence: 1 Cor. 1:25; Lord of Sabbath?; Jude 15

Ques. What is meant by the "weakness of God" in 1 Corinthians 1:25?

Ans. The natural mind knows nothing of the things of God. They are foolishness to it. The preaching of the cross is foolishness to them that perish, but unto us who are saved, it is the power of God. It pleased God by the foolishness of preaching (the Gospel) to save them that believe. It is the power of God, but a stumbling block to the Jews. To the Greeks, foolishness, but unto the called ones, both Jews and Greeks, it was Christ, the power of God and the wisdom of God. So the Gospel is the weakness and the foolishness of God, but it is stronger and wiser than men.

The natural mind talked about it as being weak and foolish, and God's answer is the 25th verse. God has chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the mighty. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: "That no flesh should glory in His presence."

Everything is ours in Christ, the despised One. God teaches us to glory only in Him.

"He that glorieth, let him glory in the Lord."

Ques. Why does the apostle James use the title "Lord of Sabaoth"?

Ans. James wrote by the Spirit of God to the twelve tribes scattered abroad. He includes unsaved ones in his Epistle. Its subject is practical righteousness. In chapter 5:1-6, he is speaking against the wickedness of the rich men who were grinding the faces of the poor (Isa. 3:15), and defrauding their labors, and says their cries of distress under such tyranny, "are entered into the ears of the Lord of Sabaoth," the great "Ruler over all," Jehovah of Hosts. This is in keeping with the object of the Epistle, which contains truth alike applicable to Israel, or the Church.

Ques. Explain Jude 15.

Ans. This is the judgment of those who are the apostate church, or Christendom, which at the present time includes all kinds, both saved and unsaved. If a man is ungodly, he is a sinner also, but these are emphatically "ungodly sinners," rebels of deepest dye.

Correspondence: John 20:17; Kingdom of God vs. Heaven; 1 Cor. 15:21-22

Ques. 13. What ascension is meant in John 20:17? Please explain that verse in connection with Matt. 28:9. R. B., L.

Ans. The Lord refers to His new position at the right hand of God. His ascension took place forty days after He rose from the dead. When He died, His spirit went to the Father to whom He commended it; but that is not ascension. "David is not ascended." Acts 2:34; but he is "absent from the body and present with the Lord.”

Ascension is the Lord taking His place as a man at God's right hand.

John 20:17-23, is an unfolding of the privileges of believers during the time the Lord is seated there. Mary had known Him as the Messiah, now the sheep of the Jewish fold are brought into the new position; and therefore she is told not to touch Him. 2 Cor. 5:16. It is not now setting up the Kingdom in Israel. It is a new relationship, their position is changed. Redemption has brought them into new blessing. He sends the message to "My Brethren". "I ascend unto My Father, and your Father; and to My God, and your God.”

This testimony gathers the disciples together, and Jesus came into their midst bringing news to them of the peace that He had made. What new joy this gave them.

Again He said "Peace unto you," and sends them as the Father had sent Him, breathing on them as the risen One the more abundant life promised, John 10:10; and the Holy Ghost, that they might bear the message of love to others.

John 20:24-29; and Math, 28:9, point to the future when, the church having been caught up, God will begin to deal with Israel again. Some will then believe before they see their coming Messiah, but the mass will not believe, till He comes on the clouds, when "every eye shall see Him", then Israel will say like Thomas, "My Lord and My God.”

Ques. 14

Explain the difference between "Kingdom of God," and "Kingdom of Heaven." M. G.

Ans. It is the same kingdom under two different names. "Kingdom of the Heavens" is the rule of heaven upon earth. "Kingdom of God" is what it is relative to God. Matthew only calls it the "Kingdom of the Heavens." The Holy Spirit uses him to describe its dispensational aspect.

Compare Matt. 3:2; 4:17, with Mark 1:14, 15; Luke 4:43.

Compare Matt. 5:3, with Luke 6:20.

Compare Matt. 10:7, with Luke 9:2; 10:9, 11.

Compare Matt. 18:3; 19:14, with Mark 10:14, 15; Luke 18:16, 17.

Compare Matt. 19:23-26 with Mark 10:23-27; Luke 18:24-29.

Compare Matt. 18:3, with John 3:3. Compare Matt. 11:11, with Luke 7:28. Compare Matt. 13:11, with Luke 8:10.

The Jews rightly expected a King to reign in power over them, but as they did not repent, this has been postponed. Now, it is a kingdom in patience and suffering; the King being rejected and absent from the earth. In this form it is spoken of as the "Mysteries of the Kingdom.”

Matt. 21:43, tells it was taken from the Jews, the children by natural birth as a nation, and given to others, who received it by the seed being sown in them.

Matt. 22, explains when it commenced, Matt. 22:2 is the message to the nation of Jews before Christ died.

Matt. 22:4 is the message to them after Christ rose from the dead and went to heaven. (In Acts 3:12, 26, the nation is set aside.) Jerusalem destroyed (Matt. 22:7) and the message goes out to the gentiles. (Matt. 22:9-10) Matt. 24th and 25th chapters show its ending in its present form.

The Son of Man will come and claim it as His Kingdom, while the heavenly saints, caught up, will shine as the sun in the Kingdom of their Father.

Matt. 13:41, 43.

The principles of Matt. 5, 6 and 7 will prevail then, except that Christ will not be rejected then. Matt. 5:11 shows their application now.

The "Kingdom of God" leads us to think of what suits God's character. In Acts and the Epistles it is what belongs to Christ's new place as man exalted to the Father's right hand, "Not yet all things put under Him." The Kingdom in power was postponed: a Kingdom in patience and suffering now taking its place. Rev. 1:9.

Matt. 13 unfolds in seven parables what is going on now in a two-fold view; the external state of which man is responsible, and the hidden thing, as viewed from the point of God's sovereign grace, and which is indeed the fruit of His love.

It changes at the coming of the Son of Man to a Kingdom in power, when the King shall reign in righteousness, when in Israel's land, "They shall not teach every man his neighbor, and every man his brother, saying, 'Know the Lord:' for all shall know Me, from the least to the greatest." Jer. 31:31, 34, Heb. 8:11,12.

Ques. 15

Please explain 1 Cor. 15:21, 22. N. S. C.

Ans. "For since by man came" (consequence of Adam's sin) "death," "by man came" (consequence of Christ's victory over death as man) "also the resurrection of the dead." "For as in Adam all die" (death is entailed on his race), "even so in Christ shall all be made alive" (those in Him share in His triumph over death).

The resurrection of the saints is what is before the mind of the Spirit; the resurrection of the body, not the impartation of eternal life to our souls.

1 Cor. 15:26 alludes to the resurrection of the wicked in the destruction of death and hades.

Correspondence: Ex. 28:38; Born of the Flesh

Ques. 17. Do the verses in Lev. 10:17; 22:16; Num. 18:1; Heb. 13:15; 1 Peter 2:5; follow out the thought of Ex. 28:38? W. H.

Ans. Ex. 28; The garments of glory and beauty present (in figure) the offices of Israel's high priest but fulfilled in Christ Himself. The priesthood in Israel failed, and these garments had to be changed for others when the high priest went into the Holiest of all. Lev. 16:4.

It is therefore the Lord Jesus as the Great High Priest we are to see in them. Crowned with glory and honor. Heb. 2:7-9. He is now not Israel's High Priest, but ours, who have a heavenly calling. He ever liveth to make intercession for us. Heb. 7:25. In Israel, one family of the tribe of Levi was chosen as priests. Now, all believers are priests, holy priests to enter in and to offer sacrifices of praise. And royal priests to show forth the virtues of Him who hath called us out of darkness into His marvelous light, 1 Peter 2:5, 9.

Aaron and his sons had to offer sacrifices continually for their own sins, and for the sins of others; Christ's one sacrifice for sin has perfected us forever.

Aaron and his sons, the offering priests (Christ in figure), had to bear the iniquity of those gone out of the way. Our great High Priest carries on His work for us all.

His love seen in Ex. 28:29, (for we are carried on His heart) and His power, (Ex. 28:12), (we are on His shoulders) tell us He can never fail. He will be all we need on the road, and will carry us on to the bright end before us-the glory of God.

Ex. 28:36-38.

"For us He wears the Miter

Where "Holiness" shines bright.

Read 114 hymn in Little Flock Hymn Book. Heb. 10:21, 22.

We can draw near, without fear, in full assurance of faith. All the mistakes of our ignorance and of our infirmities are understood and borne by our High Priest. What a comfort it is to know that He bears the iniquity of them, and gives efficacy to every desire and thought that is for the glory of God.

This is not only true in our individual approach to God; it is also true for our collective prayers and worship, and should help us to bear with each other. We lose much if we allow in ourselves a spirit of criticism. If we look at the Lord in the midst of His gathered saints, (Matt. 15:20) and at the saints as He sees them, we will see their faults, and, knowing our own also, we will pray for them. Satan wants us to see them through his eyes, and be like him, an accuser of the brethren.

We are children of the Father also, our worship is to be in the liberty of children, "The Father seeketh such to worship Him" John 4:23.

Ques. 18

What does the thorn in the flesh mean, 2 Cor. 12:7? M. E.

Ans. We are not told what it was. Gal. 4:13-16 is suggestive.

We see in it how careful the Lord was over the apostle, who might have been exalted above measure by the special privileges the Lord had given him. The flesh is just the same in an apostle as in us; it had to be kept down, so the Lord sent him something that kept him humble. Thrice he asked the Lord that it might be removed, but the Lord saw it was needed. Paul was in earnest and prayed on till he got the answer, "and He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness." When he knew the Lord's mind about it, he was content as his weakness brought in the power of Christ.

This is a lesson for us. We need to be kept humble, so a messenger of Satan is allowed to try us in some way, then we go to the Lord. If we do, we hear Him saying, "I will be your strength, I will be your stay".

Precious Savior! May we never try to do without Thee.

Correspondence: Nicolaitanes; Women Taking Part in YP Meetings/Teaching S.S.

Ques. What does the "Nicolaitanes" refer to in Rev. 2:6,15?

Ans. The word means "conquering the people." It points to the time when clerisy (clergy distinguished from laity) took its rise. It began by the deeds of some in Ephesus setting themselves up as the spiritual ones, who were more fitted to take part in the assembly. "Which thing I hate," says the Lord, for it hinders the people's worship and the Spirit's leading, and robs God of the worship due to Him. In no place in Scripture do we find the Lord setting one or more men over a congregation to order their worship.

The Church at Pergamos was dwelling in the world where Satan's seat or throne is, and there in that worldly condition, we find Balaam's doctrine that seduced the people into fornication, that is, linking the world and the Church together in the world's idolatry. And the doctrine of the Nicolaitanes, that they taught as the truth, was the very thing that God hates, and set up a system entirely contrary to God's Word.

Ministry, that is, evangelists, pastors and teachers are given of God to minister to the Church; true ministry comes from Christ in glory, but they are never appointed by men. (Gal. 1:1; Eph. 4:8, 11-13.) There is no such thing as ordination of the clergy in the Word of God.

Elders and deacons, offices, but not gifts, were appointed by the apostles. (Titus 1:5.)

What loss to God and to His people, the rise of Nicolaitanism has been. And let us beware of this very danger rising up among those gathered to the name of the Lord. (Matt. 18:20.)

Ques. I would like to know if it is scriptural for women to take part in any meetings, such as so-called Young People's, or so-called informal meetings, and also is it scriptural for women to teach Sunday school classes? If so, please give Scripture References.

Ans. "In the reply as to woman's preaching, there is not the most remote reference to the blessed work of Sunday school teaching. God forbid that any one should think for a moment that we could pen a line calculated to discourage a Christian woman from such an interesting service, provided she be fitted for it, and can engage in it without interfering with necessary home duties.

We consider Sunday school teaching to be just one of the very things in which "women can labor in the gospel." It is not speaking in the assembly. It is not teaching or usurping authority over a man; but teaching children the Word of God. It is not assuming the place of a public speaker-so unseemly for a woman. In short, it is a work in which she can most suitably and blessedly engage; and we can say, with a full heart, may God's richest blessing rest on all who are so engaged.”

(Copied from "Correspondence" in "Things New and Old", Vol. 19; year, 1876.)

Correspondence: 1TH 2:12; LUK 22:19 - Command or Request?; LUK 16:9

Ques. How can we walk worthy of God as in 1 Thessalonians 2:12?

Ans. Paul is writing that he charged the Thessalonians to do this, and chapter 1:3, and all the chapter tells us how they did it, and how we also can do so, by walking in the same path in our "work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God our Father." They turned to God from idols to serve the living and the true God, and to wait for His Son from heaven, Jesus, our Deliverer from the coming wrath. (1 Thess. 1:3,9-10).

Ques. When the Lord said, "This do in remembrance of Me" (Luke 22:19), was it a command or a request?

Ans. To those who truly love Him, it was more than either of them. It was love's gift to express to us His love; and in our remembering Him, we express our love to Him. Precious privilege!

Ques. What is meant by "Make to yourselves friends of the Mammon of unrighteousness?" What does "fail," and "everlasting habitations" mean? Luke 16:9.

Ans. Man is looked at as a steward here. We found ourselves unfaithful stewards that must give account. Now we are converted, we are still stewards. The wise steward makes use of the present stewardship for the future.

Verse 9 teaches us so to do. Naturally we would use all for ourselves, for the present, but we are reminded that our present will "fail," and wisdom secures something for the future. Our future is glory with Christ, but our stewardship requires us to use our present, so that we will be awarded then as in 1 Timothy 6:17-19. For if we live selfishly, Luke 16:11-12 teach that our unfaithfulness will hinder our enjoyment of our own heavenly riches, as in Ephesians 1:3. We will not enjoy what is really life (see JND 1 Tim. 6:19).

Correspondence: Healing; Ps. 23:4; Birth, Conversion, Chastening; Matt. 25:32

Ques. 36. What are we to expect as to divine healing? M. T. C.

Ans. "As for God His way is perfect." Psa. 18:30.

God's power and love and wisdom are perfect. He can make no mistakes.

There is nothing too small or too great to bring to the Lord; there is nothing but what His power can accomplish for us if He sees it is for our good. This ought to work in us full submission to His will, enabling us to trust Him where we do not understand what He is doing with us.

Miracles are called "the powers of the world to come." (Heb. 6:5.) When the Lord comes in glory with His saints, then He will use that power to set right His ruined Kingdom. The same power He will use to change our bodies when He comes for His saints. (Phil. 3:21.)

We often see the Lord's hand working for the good of His people now, in care and protection and healing, but without any seeming miracle.

If we saw any one working miracles, (Mark 9:38-40) we can leave them to the Lord as His servants; to Him they stand or fall. The Lord can do as He pleases, it is for us to seek the path of obedience. The Scriptures you refer to do not lead us to think that every believer can work miracles; or to think that no believer should be sick. 1 Cor. 12, refers to spiritual manifestations, but does not say that these gifts were to continue; whereas Eph. 4:11-13 distinctly tells us what gifts will continue till the body of Christ is completed; no sign gifts are mentioned to continue.

The Corinthians had these sign gifts, but their behavior was such the apostle had to reprove them; they were "babes" and "carnal," no marks of spirituality about them, but the opposite. In Ephesians, Colossians, Philippians, etc., higher teaching is given, showing a better state.

2 Cor. 12:7; tells of something the Lord sent to Paul to keep him humble. It was needed, so it was not removed, but Paul gloried in the power of Christ resting on him through it.

Phil. 2:25-30. Epaphroditus was sick nigh unto death in the Lord's service, and was not cured miraculously, but the Lord had mercy on him with no obvious miracle.

2 Tim. 4:20. "Trophimus have I left at Miletum sick." Here again the apostle did not interfere with the Lord's discipline over His servant.

1 Tim. 5:23. Timothy is told to "Drink no longer water, but use a little wine for thy stomach's sake and for thine often illnesses" (N. T.) He does not direct him, to divine healing, so-called, but leaves him as he was, only giving him advice to use what might alleviate his trouble, showing us that we are free to use what we may think good and to count on the Lord blessing it. (1 Tim. 4:4.)

Heb. 2:3, 4. The object of the sign gifts was to confirm the word before unbelievers, "God bearing them witness." Mark 16:17, 18 is in the same line, also Mark 16:20, "the Lord working with them, and confirming the word with signs following." Thus we see what was predicted, was fulfilled.

At the close of this period of grace, signs will again appear; (2 Thess, 2:7-10) powers and signs and lying wonders. We see the mystery of iniquity already working. When people turn from the Lord and His truth, they turn to Satan and to fables. (John 5:43; 2 Tim. 4:3). Already we see the signs coming in, and Satan working wonders, but, alas! the truth is given up. On the other hand, in all ages, sick believers have looked to the Lord, and when He saw it fit, they have been healed.

The Epistle of James is addressed to the twelve tribes of Israel, and its subject is practical righteousness, and. is therefore of general application: our special relation as children of God, members of the body of Christ, and temples of the Holy Ghost must he borne in mind. James 5:14-16, is specially connected with the Lord's discipline, and forgiveness of sins committed is here given through confession. It would not therefore apply to every case of sickness.

1 John 5:16, 17 is discerning why God's chastening hand is on a brother, whether his sin is unto death, (the death of the body). It is not some special sin, but what a brother may have fallen into by allowing careless, or gross habits-a warning to us all to be diligent to "watch and pray." (2 Peter 1:9.) It has nothing to do with such scriptures as Mark 3:29.

1 Cor. 11:30-32 is the chastening of the Lord on some who did not discern the Lord's body in the supper. These were believers, but were not walking right and some were weak and sickly while others died. They were "chastened of the Lord," but not "condemned with the world.”

When the Lord raised, or healed any one, it was done at once, not gradually; except the instances of the blind man in Mark 8:22-25 and in John 9, which are pictures of the education of the soul in the things of God. Gradually the light of Christianity displaced the darkness of Judaism. It impoverished the soul for believers to get taken up with temporal blessings or mercies. We thank God for them all, but our blessings are spiritual and heavenly and eternal. "Blessed with all spiritual blessings in heavenly places in Christ." Eph. 1:3. (To be continued)

Correspondence: Devil a Man? Better/Lower than Angels?

Ques. Please explain Ezek. 28:2. In verse 2 the devil seems to be called a man.

Ans. Ezek. 28:2 is a description of the King or prince of Tyrus, and the parallel, or symbolism to Satan does not begin until we get to the 12th verse. Here the Spirit of God evidently seizes on the proud monarch of Tyrus to clothe him with a description that evidently goes far beyond the king personally, but gives us a view into the past history of that august, but sinister being-Satan. Another has remarked,

“The higher we climb in the ranks of the great in this world, the nearer we get to the one who is the god and prince of this world,-Satan.”

Ques. Why is Christ said to be "better than the angels" in Heb. 1, and "lower than the angels" in Heb. 2:7.

Ans. God had spoken in the past by prophets, and in these last days by His Son. What a wonderful Person He is! What depths there are to each of the sentences in those chapters.

In the first chapter, we see Christ in deity, and as such He is higher than the angels.

In the second chapter, we see Him in humanity, and there we see Him in a place lower than the angels. What grace! As God, higher than the angels; as Man, lower than the angels.

In chapter 2, redemption is brought in. Had He been only a Man, He could not have redeemed us, but being God He could, but He became a Man.

Correspondence: John 10:1-2

Ques. Please explain John 10:1- 2.

Ans. It is the door into the sheepfold for the Messiah. He came, fulfilling all that the Word of God foretold about Him. He was the woman's seed (Gen. 3:15); the virgin's Son (Isa. 7:14, 9:6); born in Bethlehem (Mic. 5:2), etc. The scribes, rulers, and some who pretended to be the Messiah, were the thieves and robbers, who took upon themselves authority that did not belong to them. They cast the healed man out. (chapter 9:34). Jesus was Israel's true and good Shepherd.

Verse 3. The Porter is God working in spite of man's wickedness (Acts 2:23), so that through His death and resurrection He could lead His sheep out of the fold, that is, from under the law and ordinances. He calls His own sheep by name, and leadeth them out. No Jew could get out from under the law until Christ died and rose again. He goeth before them,

In verse 7, He says, "I am the door of the sheep." He is their authority for leaving all that belongs to Judaism. He bore the curse of the law. (Gal. 3:13). The law put Him to death, and the converted Jew, like Paul, can say, I through the law am dead to the law, that I might live unto God. I am crucified with Christ. The law has nothing to say to a dead man. But now Paul lives: "Nevertheless I live; yet not I, but Christ liveth in me." (Gal. 2:19-20). So now believers are outside this fold, which is Judaism.

Verse 9 is Christianity; not the fold at all. "I am the door: by Me, if any man (Jew or Gentile) enter in, he shall be saved," (this is salvation, and it was not known in the fold of Judaism), "and shall go in and out" (this is liberty to "go in" to the presence of God to worship and be strengthened, and to "go out" to serve and follow Him), "and find pasture." (No pasture grew in the sheepfold). Christ is our food. He leads us in green pastures and by the still waters. His fruit is sweet to our taste.

Verse 16. "Other sheep I have which are not of this fold" (they were Gentiles before their conversion, and were not put under the law by God), "them also I must bring, and they shall hear My voice; and there shall be one flock, and one Shepherd." The word is "flock" in the original in this last instance; a fold is an enclosure, a flock is a company. So now God has a flock, but no fold. (Acts 20:28-29; 1 Peter 5:2-3).

Correspondence: The Parable of the Unjust Steward

Ques. 26. Please consider the parable of the Unjust Steward. Luke 16:1-13; especially ver. 9. W. F.

Ans. Man illustrated by Israel is a steward of what God has committed to him, he will be called to give an account. He is unfaithful. Christians, children of light, have owned this, and are set in a new place in grace. They are stewards still; temporal possessions are looked at here. (But see also 1 Cor. 4:2.) And these temporal possessions might, if love to them is allowed, be a hindrance, holding the heart from Christ.

The unjust steward used what was in his hands for the future, and this is wise or prudent, not just. Rahab was not just to Jericho, she betrayed it, so we are in spirit to be outside this world, because, like Jericho, it is under God's judgment.

We are now to use what is entrusted to us Christ, so that we may find it again in our future home.

Read 9th to 12th verses, with 1 Tim. 6:17-19.

Money, because the heart naturally loves it, Christian's enemy and is called the "mammon of unrighteousness." We are to make friends with it, or make it the means of future blessing by using it now for Christ, so that when this life is past, you will have in store a good foundation.

If we let possessions here fill our hearts, we lose the enjoyment of the "true riches," what is called "our own," that is, heavenly and spiritual blessings, but if we give Christ His true place in our affections and use what He has committed to us for Him, we have now rich enjoyment of what is really life. (See New Trans. 1 Tim. 6:19.)

Do Angels Sing?

When the Lamb comes out (Rev. 5), the elders sing (not "sung") a new song. Notice that the angels never sing. People make them sing, but they never do in Scripture. Angels shout and cry, but there is only one note found with them. Man has all kinds of infirmities, but he can be tuned; it takes such as man to be tuned. The angels shout and praise, and that is lovely. And they stand. And at the tomb, two angels sat. But these elders sing a new song.

Correspondence: Acts 2:38; Acts 8:15-16

Ques. 169. Kindly explain Acts 2:38 and 8:15, 16. E. C. D.

Ans. In Acts 1:4, 5 the Lord Jesus commanded His disciples to wait for the promise of the Father to send the Holy Spirit. (John 14:26.) About one hundred and twenty waited in prayer for about ten days. In chapter 2, the Holy Spirit comes, and those become the Church, or assembly on earth.

They were all filled with the Holy Spirit and began to speak with tongues, as the Spirit gave them utterance. The crowd came together and were amazed, for though they were out of every nation, each could hear in his own tongue, the wonderful works of God. In verse 5 we are told they were pious men; men who already were born again, they were godly Jews. There were also mockers present to oppose. God, through the preaching of Peter, convinced many of their guilt in crucifying the Lord, whom God had raised up and made both Lord and Christ, these ask, "What shall we do?" Peter answers, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit." "Save yourselves from this untoward generation." Three thousand gladly received his word and were baptized. The apostles administer this blessing. (Compare John 20:23.)

In Acts 8 we see another special dealing of God. The Church is scattered from Jerusalem except the apostles, and they that were scattered abroad went everywhere preaching the word. The blessing here widens out to "the streets and lanes of the city,'. (Luke 14:21,) but not yet to "the highways and hedges" or Gentiles (ver. 23.) Philip goes to Samaria, and many there received Christ whom he preached, "There was great joy in that city." They were also baptized in the name of the Lord Jesus, that is, by His authority, yet none of them had so far received the Holy Spirit. When the apostle at Jerusalem heard that Samaria had received the Word of God, they sent Peter and John, who, when they were come down, prayed for them, that they might receive the Holy Spirit, then they laid their hands on them and they received the Holy Spirit. It seemed the wisdom of God to withhold the Spirit till the Samaritans were identified with Jerusalem, so that they would know that they are all one Church. Before this the Jews had no dealings with the Samaritans. In this chapter the Eunuch (a Jewish proselyte) is brought in. In chapter 10, we have a godly company of Gentiles. God accepted their prayers and alms. (verses 2:22.) God prepares Peter, and prepares them, by a vision to receive what Peter is to tell them. Peter tells them of Christ's life, death and resurrection and that He is the appointed Judge and Savior; that all the prophets bear witness, that "through His name whosoever believeth in Him shall receive remission of sins." While Peter yet spake these words, the Holy Spirit fell on all them that heard the word. The disciples who came with Peter were astonished, that on the Gentiles also was poured out the gift of the Holy Spirit, for they heard them speak with tongues and magnify God. Peter sees plainly that God has accepted them, and so answered, "Can any man forbid water, that these should not be baptized, which have received the Holy Spirit as well as we?" They could not refuse them their place in the Church or assembly; nay, more, "In the name of the Lord," he commanded them to be baptized. This authority was given to Peter. (Matt. 16:19.) Notice in the three cases of Speaking with tongues in the Acts, it is connected with intelligent ministry: preaching, magnifying God, and prophesying. Notice again, that baptism with water is not obedience on the part of the ones baptized, but the act of the professed servant of God, who by it, gives them the privilege that places them in the new position as the Church, the house of God. To this they gladly submit. The Holy Spirit is given to those who believe on Christ, and know his finished work has cleansed them from their sins. (John 7:39; Eph. 1:13.) He sheds abroad in our hearts the love of God. (Rom. 5:5.) He enables us to cry, "Abba, Father." (Rom. 8:15.) He bears witness with our spirit that we are children of God. (verse 16.) He helps our infirmities in prayer. (verse 26.)

We do not hear of any individual in Scripture being baptized with the Holy Spirit. Baptism of the Spirit is the forming of believers, both Jews and Gentiles, into one body. (1 Cor. 12:13.) This cannot be repeated. Individual believers are sealed with the Spirit. (Eph. 1:13.)

Correspondence: Weary/Hungry - Infirmities?; EPH 3:19; ACT 8:16; ROM 1:20 COL 2:9

Ques. We read of our Lord being "weary," "hungry," and of His weeping. Would these be called infirmities?

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

Ques. What is the fullness of God (Eph. 3:19) with which the believer may be filled?

Ans. The fullness is all that God is. It is not "filled with," otherwise we could hold it, that is, the finite could hold the infinite! But "filled unto" or "into," just as an empty vessel without a bottom might float about in the ocean, and be filled into all its fullness, any amount of water passing through it, as long as it remained in the ocean, but incapable of holding a drop if taken out. Such is the believer.

Ques. Should a believer be baptized in the name of the Lord Jesus, as many were in Acts 8:16; or in the name of the Father, Son and Holy Ghost as given in the great commission in Matt. 28:19, and why?

Ans. "In the name of the Father, and of the Son, and of the Holy Ghost" is a formula for Christian baptism. "In the name of the Lord Jesus" is authority for the act. Many of the Lord's servants feel clear to include both, as follows: "In the name of the Lord Jesus, I baptize you unto the name of the Father, and of the Son, and of the Holy Ghost, Amen.”

Ques. Please explain how the heathen of Rom. 1:20 could have been expected to understand God's eternal power and Godhead, when in Col. 2:9 the fact stated concerning the Godhead is too profound to be understood even by His own.

Ans. Col. 2:9 sets forth the grand foundation truth of the essential Deity of our Lord Jesus Christ: His Deity, and not merely His divinity. It is worthy of note that this is the only instance in the entire New Testament in which this word occurs. It seems to an English reader that the same word occurs in Rom. 1:20; but it is not so. In this latter, the apostle uses the word "theiotees"; whereas in Col. 2:9, he uses the word "theotees." Now, although the two words differ only by a single letter, yet we may be quite sure that the Holy Spirit had His own wise reason for the distinction. What then is the difference? We believe it to be this: In Rom. 1 the apostle is speaking of creation, and showing that the heathen ought to have learned that there was something superhuman, something divine therein. But in Col. 2 the apostle is speaking of the Person of the Son, and for Him he claims essential deity. "In Him dwelleth all the fullness of the Godhead bodily." He was "God manifested in the flesh"-"God with us"-"very God and very man." It is remarkable that the words referred to above, namely, "theotees" and "theiotees" occur only once; the, former in Col. 2:9, "Deity;" the latter, in Rom. 1:20, "Divinity.”

Correspondence: Second Blessing After Conversion

Ques. 159. By N. F. C.

Ans. It was on the cross that the work of atonement was done. The sufferings, death and blood shedding of our Lord met and satisfied all the claims of God's throne against sin. God has raised Him from among the dead, and given Him glory, that our faith and hope might be in God.

His resurrection is the proof to us that God is glorified. If Christ were not raised, the whole story were untrue. By one offering we are perfected forever. (Heb. 10:14.) God sees us in Christ. He is God's righteousness; we are in Him. "As He is, so are we in this world.”

His place on high gives us also a place there in the Father's house.

Christ's priesthood (Heb. 7:25) meets us in our weakness, journeying through the wilderness. The priesthood is exercised on behalf of believers who come unto God by Him.

Ques. 160. Is there a second blessing, or work of grace, not received at conversion?

Am I wrong in thinking every child of God is sanctified? M. B.

Ans. There are many truly converted people who do not understand their place and portion in Christ. They are not satisfied with their spiritual condition, and have been taught that an act of surrender or consecration will obtain for them a second work of grace, which some call sanctification.

The word "sanctify" means "to set apart". On looking into the Word of God, we find it applied to the Christian in two ways: Firstly-Absolute sanctification, that is, of the person, Secondly-Practical or progressive sanctification, that is of the heart and ways.

The first is like a husband and wife set apart for each other by the marriage.

The second is like the two being married, learning to please each other in their ways.

To the first such scriptures as 1 Cor. 6:11; 2 Thess. 2:13; Heb. 10:10, 14; 1 Peter 1:2, would apply.

To the second, John 17:17; 1 Cor. 2:30; 1 Thess. 4:3,4; 5:23; Rom. 12:1; Titus 2:11,12.

A sinner brought to Christ is sanctified, is forgiven, is a child of God, a member of the body of Christ, his body is a temple of the Holy Ghost who now dwells in him. Often the question is asked, Why then are Christians not always happy? We find the reason is, the flesh is in us-that old selfish nature. We cannot improve it, or get rid of it, by any act or surrender. We are to reckon it dead in the death of Christ. (Rom. 6:6, 11.)

But we do need to keep Christ before us as our object in life, and steadily and daily yield up our bodies a living sacrifice, holy, acceptable unto God, our intelligent service, and be renewed in the spirit of our minds, feeding upon the Word of God. (Rom. 12:1, 2.)

Correspondence: John 1:9; Phil. 3:2; Why Read Revelations?

Ques. What does "lighteth every man" in John 1:9 mean?

Ans. The "Word", the Son of God, is the true light, and, coming into this world, shines for every man-both Jew and Gentile. It shows what every man is by nature. It does not mean that every man sees it. The sun shines on blind men, but they do not see it. The light shows out what man is, and "the light was the life of men." It shines for every man, so that all may receive the blessing of John 3:16.

Ques. What is the meaning of "the concision" in Phil. 3:2?

Ans. The concision mean those who are trying to improve the flesh by cutting off bad habits. The truth teaches us that the death of Christ is the end of the flesh before God, and that our old man is crucified with Him. (Rom. 6:6) The circumcision in Phil. 3:3 recognize this. Col. 2:11 means dead with Christ. "The concision" do not know this, but teach the improvement of man without redemption.

Ques. "Why should the Book of Revelation be read?”

Ans. The most direct reason is that the SPIRIT of God particularly enjoins that it should be read, and pronounces a peculiar blessing on those who do so. At the very opening of the Book, as if anticipating the opposition of man's heart to do so, and that Satan would specially seek to undermine its value and throw it into the shade, the apostle John is lead by the Lord to preface his Epistle by a benediction in these words:

“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein for the time is at hand.”

And as if this were not enough to stamp its peculiar sacredness, and as if foreseeing that man would even dare, not only to disregard it, but to even tamper with its very structure, he concludes it with a malediction on any one who should either add to, or take from "the words of the book of this prophecy.”

The Book of Revelation unfolds the judicial or governmental ways of God: first in the Churches, and then in the world; in special connection with the coming of Christ in judgment, and the entire overthrow of Satan's power in the heavens and the earth. Satan, acting instrumentally through men, is exposed, and his power brought to nothing. With his instruments he is shut up in the bottomless pit for a thousand years, and finally cast into the lake of fire in this Book; hence he especially hates it, and would fain keep the saints, and the victims of his wiles from seeing the truth about him, by hiding the light that exposes him, and which shines so brightly in the pages of the Book of Revelation.

What should specially render this Book dear to the believer, is that it brings the Lord Jesus before him, reaping the fruits of the cross, as the Lamb, in power and glory.

Correspondence: Col.1:23; 2 Tim. 3:5; 2 Cor. 5:10

Ques. 165. What does the hope of the gospel, which ye have heard and which was preached to every creature under heaven, whereof I Paul am made a minister, mean? P. R.

Ans. The Apostle Paul was the minister of the Church and the minister of that gospel which associates those who receive it with Christ in glory. (Eph. 3:2-10.)

So he preached to both Jew and Gentile-to every creature under heaven. It does not mean that every creature heard him, but that it was preached to every creature, not to Jews only.

Ques. 166. What does 2 Tim. 3:5 mean?

A. P. Ans. 2 Tim. 3:1-5 is a description of some professing Christianity in the last days; we shall find it applicable now.

Verse 5. They have the form or outward profession, this may consist in being church members; they take the sacrament, as they call it. They may be teachers of class or Sunday School; attending to the outward forms of religion, and yet are not born of God. Such know not that they are lost by nature, and so have not come to Christ as their Savior. They! think they are all right and have as good a chance of heaven as anyone. They deny the reality or power of true godliness; they think there is nothing more in Christianity than the mere form they have. The word says, "From such turn away." You may speak the gospel to them, and many such have been awakened out of their death sleep through the mercy of God, but it is not for us as true Christians to associate with them in spiritual things, as if they were really the Lord's people. We should warn them of their danger and not help on their delusion.

Ques. 167. Does 2 Cor. 5:10, apply to saved and unsaved alike? P. R.

Ans. All; both saved and unsaved must appear before the judgment-seat of Christ, (or of God. Rom. 14:10-12.) for He is the appointed Judge. (John 5:22, 27; Acts 17:31; 2 Tim. 4:1.)

But all will not appear at the same time, nor for the same purpose. The "resurrection of life," (John 5:29) or first resurrection, (Rev. 20:5) includes all the heavenly saints, who have been raised or changed, and are there in bodies of glory, like Christ's body of glory. (Phil. 3:21.) These are manifested before the judgment-seat of Christ, to see what grace has done for them; and to receive tokens of Christ's approval or disapproval of their ways.

When the unsaved dead at the resurrection of judgment, (John 5:29,) shall stand at the judgment-seat, it is called the Great White Throne. There they receive their sentences for their sins and are from thence cast into the lake of fire (Rev. 20.)

In Matt. 25:31-46, we get some of the people of the nations living on the earth, who took part in helping or persecuting the godly Jews in the time of their tribulation. These are brought before the King who has come in His glory. He divides them; those on the left hand are sent into eternal punishment; those on the right go into eternal life in the Kingdom on earth. 2 Tim. 4:1, Christ is the Judge all the way through.

Correspondence: Mark 9:50; Matt. 18:15-17; Peace; 1 Cor. 6:3

Ques. 175. From H. A. C.

Ans. Mark 9:50. Salt is the fear of God and desire to please Him. That keeps the soul separate from evil, and connects it with God. This sense of obligation to God which keeps, judges evil in our heart also. We are to have it in ourselves, and also be at peace one with another.

Ques. 176. From N. S. C.

Ans. Matt. 18:15-17 is about individual trespasses. "If thy brother trespasses against thee," and in those verses the individual is guided what to do. The assembly must look elsewhere for guidance. It is the word of God that gives a brother to know how to act. The assembly cannot give any one authority. The assembly need to wait upon the Lord for their guidance; we cannot tell beforehand what the Lord may lead them to do.

Ques. 177. From J. J.

Ans. You cannot have peace with God till you believe that Christ died for your sins and that in His resurrection God declares that He is satisfied, and you are eternally forgiven. (Rom. 4:25, 25; 5:1; 1 John 2:12.)

If you look for good in yourself you will be miserably disappointed, for God's word is, "In me, (that is, in my flesh) dwells no good things." God does not forgive sin, but condemns it, (Rom. 6:6,) and tells me to reckon myself to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (ver. 11.)

1 Cor. 4:5 is true, also 2 Cor. 5:10, and are written to cause us now to to judge all our ways, and to search our hearts in God's presence. (Psa. 139:23, 24.) When we are manifested at the judgment seat of Christ, we are in our glorified bodies, and no flesh in us to obstruct our sight, nor false pride to deceive.

1 Cor. 11:31 is present discipline, not eternal judgment. There is no judgment to the believer; all has been borne and settled by the Lord on the cross. (John 5:24; Rom. 8:1)

Titus 2:9, 10. Slaves adorned the doctrine of our Savior God in all things by obedience to their Masters, and by good fidelity in what was entrusted to 'them. They did not waste their Masters time preaching when they should be working.

Ques. 178 From H. A. C.

Ans. 1 Cor. 6:3. The saints are to reign with Christ The angels are His servants, and are under the saints. If the Lord can give them wisdom to fill such a high place in the future day, how much more, when they look to Him for wisdom, will He enable them to determine what is right to do in the affairs of this life. It was their unspiritual condition that was the hindrance.

Correspondence: John 13:1; 1 Tim. 4:7-8; Mark 9:44-48; Bishops and Deacons

Ques. 170 From H. A. C.

Ans, The kingdom of heaven and kingdom of God may be in some cases interchangeable terms. The first is found only in Matthew, it is heaven's rule on earth. The kingdom of God is more general and looks at things in relation to Him. Each passage should be looked at in its connection to understand its meaning.

Ques. 171 What does "the end" mean in John 13:1? J. J.

Ans. Christ's love is eternal, it cannot cease, nor change. It is proved in what it did on the cross. Eph. 5:25 In the present by what it is doing. Eph. 5:26. In the future by what it will do. Eph. 5:27.

In the glory we will still feast and delight our souls in His love. So here on the journey until it end, we can count on Him to care for and provide all we need, spiritually and temporally. There is no end to His love. "The end" here must therefore mean all the way through. (See also Heb. 7:25.)

Of Him and His love will we sing,

His parses our tongues shall employ,

Till heavenly anthem's we bring

In yonder bright regions of joy.

Ques. 172 From H. M. F.

Ans. The New Translation rendering of 1 Tim. 4:7,8 is: "But profane and old wives' fables avoid, but exercise thyself unto piety; for bodily exercise is profitable for a little, but piety is profitable for everything, having promise of life, of the present one, and of that to come.”

Ques. 173 H. A. C.

Ans. Mark 9:44, 46, 48. Refers to the end of the wicked.

Their worm tells them of sins commited, of warnings despised, of neglected opportunities of being saved. The memory of them is like the gnawing of a worm that never dies. The fire is the place of torment they are cast into. Rev. 21:8. Both fearful realities for all eternity.

Ques. 174 From N. S. C.

Ans. We have neither bishops nor deacons now. When such were appointed by the apostles or their delegates, the thought was that a man who had a plurality of wives was not suitable for office in the assembly. It was common at that time, and even yet in other lands, to find some, when converted, had to put away other wives except one, and often had to support those put away. Any having more than one at a time were not eligible. He was to be able also to rule his house, having his children in subjection. It was not a question of a widower, or a bachelor. Though in most cases we see that a man of household experience would be the best suited for the office. Paul was not married; he was an evangelist, a pastor, a teacher, an apostle and a prophet; He was as a nurse cherishing her children, and as a father comforting them. We do not need officialism in the Church of God. The activity and energy of love in the soul finds the way to accomplish the work.

Correspondence: Dan. 12:4; Col. 3:15; Luke 17:30; 1 Tim. 4:10

Ques. "Many shall run to and fro, and knowledge shall be increased." Dan. 12:4. When will this be?

Ans. In order to rightly apprehend this statement, we must go on with another portion in verse 10, "None of the wicked shall understand; but the wise shall understand.”

A more correct rendering of verse 4 might be, "Many shall diligently investigate, and the knowledge (thereof) shall be increased." Here we see "the wise", i.e. the faithful Jewish remnant, searching the prophetic Word, and using it for their guidance in the day of the setting up of the abomination of desolation in the holy place (compare Matt. 24:15, 16). This has reference to the days of tribulation through which Israel will pass in the time of the end, before the setting up of the Millennial Kingdom on earth.

Ques. What does "singing with grace" mean in Col. 3:15?

Ques. What is the "day when the Son of Man is revealed" Luke 17:30?

Ans. It is the day of His public appearance when He descends to the Mount of Olives to reign over the earth.

Ques. Would you explain the meaning of 1 Tim. 4:10 where it speaks of God as "the Savior of all men.”

Ans. We understand this to mean that God is the gracious Preserver of all, but especially of those who believe. God takes care of sparrows. (See Matt. 10:29.) You ask, "In what sense is Jesus the Savior of all men?" and then quote 1 Tim. 4-:1. Now we adoringly own Jesus as God over all, blessed forever; but the apostle in verse 10 is not speaking of Jesus in His saving work, but of God in His gracious Providence. Scripture is divinely accurate. You never find any distinction without a difference. We must ever remember this.

Correspondence: Unions; Heb. 9:28; Jude 15

Ques. 161. What does Scripture say is our path in regard to voluntary associations or unions? M. K.

Ans. Confederations of men always have man as their object. See the first one in Gen. 11:4. The Lord broke it in pieces. (Isa. 8:9.) For us, 2 Cor. 6:14 to 7:1, gives simple and full instruction. It begins by marking out the contrast between children of God and the world. What fellowship hath righteousness with unrighteousness, light with darkness, Christ with Belial, or a believer with an unbeliever? God dwells and walks in and with His people. He is their God. "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be (to Me for) My sons and daughters, saith the Lord Almighty." With such a promise from the One who has everything at His disposal, we may well feel encouraged to obey, perfecting holiness in the fear of God.

Ques. 162. When Christ died upon the cross, did He bear the sins of the whole world? In Heb. 9:28 it says: "the sins of many." A. J. R.

Ans. Scripture shows us that God has been glorified in the work of the cross about the whole question of sin, so that in righteousness now He can save and cleanse the deepest-dyed sinner living on the earth. (Isa. 1:18.) "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief." (1 Tim. 1:15)

We can therefore tell the unsaved of God's love to them (John 3;14-16), and say to them, "Christ died for the ungodly." "While we were yet sinners, Christ died for us." (Rom. 5:6-8.) Christ "died for all." (2 Cor. 5:14, 15.) He bought the whole world (Matt. 13:44;) even the blasphemer is bought (2 Peter 2:1), and He is the propitiation for the whole world; ("the sins of" are left out in the original-1 John 2:2). It is there God and guilty man can meet. We can tell the guilty ones how to know their sins forgiven. (Acts 10:43.) "Whosoever believeth in Him shall receive remission of sins." (See also Acts 13:38,39.) But it is the language of the believer that says, "He was wounded for our transgressions, He was bruised for our iniquities." (Isa. 53:5,6; see 1 Cor. 15:3 and 1 Peter 2:24.) Notice the words, our, we, us. Thus the believer applies the truth to himself, Ques. 163. John 10. H. C.

Ans. It is the door into the sheepfold for the Messiah. He came, fulfilling all that the Word of God foretold about Him. He was the woman's seed (Gen. 3:15); the virgin's Son (Isa. 7:14, 9: 6); born in Bethlehem (Mic. 5:2), etc. The scribes, rulers, and some who pretended to be the Messiah, were the thieves and robbers, who took upon themselves authority that did not belong to them. They cast the healed man out. (Chapter 9:34.) Jesus was Israel's true and good Shepherd.

In verse 7, He says, "I am the door of the sheep." He is their authority for leaving all that belongs to Judaism. He bore the curse of the law. (Gal. 3:13.) The law put Him to death, and the converted Jew, like' Paul, can say, I through the law am dead to the law, that I might live unto God. I am crucified with Christ. The law has nothing to say to a dead man. But now Paul lives: "Nevertheless I live: yet not I, but Christ liveth in me." (Gal. 2:19, 20.) So now believers are outside this fold, which is Judaism.

Verse 9 is Christianity; not the fold at all "I am the door: by Me, if any man (Jew or Gentile) enter in, he shall be saved", (this is salvation, and it was not known in the fold of Judaism) "and shall go in and out", (this is liberty to "go in" to the presence of God to worship and be strengthened, and to "go out" to serve and follow Him), "and find pasture." (No pasture grew in the sheepfold.) Christ is our food. He leads us in green pastures and by the still waters. His fruit is sweet to our taste.

Ques. 164. Jude 15. H. C.

Correspondence: The Comission of Ezekiel

Ques. 168. Is the commission given to Ezekiel the prophet, in Chapter, 2 and 3, also given to us?

L. C.

Ans. It is of great importance to rightly divide the word of truth. The Hebrews were unskillful in the word of righteousness, (Heb. 5:13.) that is, what was of direct application to themselves. There is much profit in studying the whole Word of God, but we must distinguish what is written to the Jew or Gentile, from what is addressed to the saints in Christ Jesus who compose the Church of God.

If we look at our place in Christ we see that we are not under law but under grace. (Rom. 6:14.) There is now no condemnation to them that are in Christ Jesus. (Rom. 8:1) We are accepted in the Beloved. (Eph. 1:6.) And as He is so are we in this world. (1 John 4:17.) We are children, the family of God. (Eph, 2:19. 1 John 3:1.) Our service to the Lord is in keeping with this grace. We are not compelled to serve; if we serve the Lord, it is, if right, the expression of our heart's joy and not compulsion from fear of penalty. If I were held responsible for anyone's soul, I should be lost: I could not be responsible for my own salvation. My Great High Priest Hoes that for me. We are the subjects of grace and in this law of liberty we must walk and serve.

God may apply scriptures directed to Ezekiel, Jeremiah and others, to us to stir us up to more earnest devotedness to Christ and here we may see the living character of the Word of God. But in all our service we must bear in mind our heavenly calling and the true grace of God in which we stand. We serve in the joy and gladness of children, and thus express our gratitude to God. We must not think that the Lord's work among men is dependent upon us, but further that in condescending grace He gives us fellowship in what He is doing and if in any small way we may be used, we have to say "yet not I, but the grace of God which was with me." (1 Cor. 15:10.) In Luke 10, Martha had service so much before her, she could not sit at Jesus' feet and hear His Word. She blamed the Lord and Mary, her sister for not helping her. She could tell the Lord what His duty was; such service has no happiness in it. The Lord gently rebukes her, as careful and troubled about many things: her work might be right, but her spirit was wrong. "But one thing is needful and Mary hath chosen that good part, (not better part, Martha's part was not good) which shall not be taken away from her." Many now are so busy working for the Lord, they have no time to hear His Word, and they blame others who do not go in their ways. The Lord says to the Philadelphian assembly, (Rev. 3:8.) "I know thy works." He says it approvingly, as if to confirm them and bid them be satisfied with the sense of His approval, no matter what others might do or say. And like the man who was blind, (Mark 10:52,) to whom Jesus said, "Go thy way, thy faith hath made thee whole," and immediately he received his sight, and followed Jesus in the way. So we now, through grace, find it our delight to serve and follow Him.

Correspondence: Life

Ques. From C. M.

Ans. Gen. 2:7 is how man received life; it was God breathed.

Lev. 17:11 is the life of the beast, created by His word. (Heb. 11:3.)

The beast is "made to be taken and destroyed:" it is not raised from the dead at death. It ceases to exist. (2 Peter 2:12.)

Man was made in the image and likeness of God, to represent God and to have dominion. (Gen. 1:26.)

Man Is accountable to his Maker. (Rom. 14:12) Man exists forever. (Luke 20:38.) His body will be raised again from the dead. (Rev. 20:12, 13.)

The believer will be with and like Christ in glory for eternity. (1 Thess. 4:17; 2 Thess. 2:14.)

The unbeliever will exist forever in the lake of fire. (Rev. 21:8.)

Both believers and unbelievers will have spirit, soul and body in eternity.

When the believer dies, be is absent from the body and present with the Lord, '(2 Cor. 5:8,) which is "far better" (Phil. 1:23.)

When the unbeliever dies, his body goes to the grave and his spirit goes to prison (2 Peter 2:4, 9,) where he is already in torments. (Luke 16:23; Jude 7.)

Every believer, or saint, from the beginning to the end of man's history is born again. This gives them a life they can know and enjoy God; (John 3:3,) thus the believer has two natures, the flesh and the spirit. (John 3:6.)

The unbeliever has only one, he is in the flesh. "They that are in the flesh cannot please God." (Rom. 8:8.)

When we are born again, and have believed the gospel, and are sealed with the Holy Spirit, we then have eternal life. (John 17:3.) It is seen in the enjoyment of God as our Father, Christ is our Savior and Lord, and the Holy Spirit as our comforter and teacher.

Everyone that is born again in all dispensations will be eternally saved, though Scripture does not speak of Old Testament saints having eternal life. Eternal life as unfolded in John's gospel and epistles, is the blessing brought to us now in the Father and the Son.

Eternal life means far more than a life that will never end.

We have often seen, alas! some whom we believed to be truly converted turn away from the truth, and sometimes sink into blasphemous doctrines, such as Russelism, Christadelpianism, Seventh day Adventism, Eddyism, etc., all of which destroy the foundations of Christianity, by attacking the person of Christ. Such we must leave to God. "The Lord knoweth them that are His." (2 Tim. 2:19.) We cannot have fellowship with them, nor own them as God's children when in such a condition, but we can earnestly pray that they may be delivered out of the snare of the devil in which they have been taken captive.

Heb. 6:4, 5. A person might have all that is in these verses without being born again.

Heb. 6; 9; 10. Here we see the fruit of the new birth as accompanying salvation. Life in the saints is not spoken of in Hebrews.

Correspondence: Heb. 4:3; 1 Pet. 3:19

Ques. 157. What works were finished from the foundation of the world? (Heb. 4:3.) What is the rest which remains to the people of God? (Verse 9.) R. B.

Ans. God had wrought in creation and then rested from His works when He had finished them, but man did not enter into it. Neither did Joshua nor David give God's people rest; so that the rest of God is still future, and believers will enter into it. We are to take care not to appear like coming short of it. It is laboring now as Christians; it will be resting when God's rest comes.

All taint of sin shall be removed,

All evil done away:

And we shall dwell with God's Beloved,

Through God's eternal day.

Ques. 158. Did the wicked who were drowned at thy flood, go into everlasting punishment in Sheol, or did they have another chance when Christ preached to the spirits in prison? (1 Peter 3:19.) M. S. P.

Ans. All the wicked that died before, at, or after the flood, will be raised to stand before the great white throne (Rev. 20:11-15). This is the resurrection of judgment. (John 5:29.)

When an unsaved man dies, his soul is in prison, awaiting the judgment (2 Peter 2:4, 9); he is also in torment. See Luke 16:23, where the rich man's soul is "in torment", while men give his body a funeral. It is everlasting punishment; justice cannot be defeated when Christ is the judge. The wrath of God abideth on the sinner. (John 3:36.)

There is no preaching or offer of salvation to a man after death. There was no preaching in the prison. The Spirit of Christ preached through Noah to the people who lived at his time, then they were drowned, and their souls are in prison for their disobedience to the preaching.

When Christ died, His spirit went to the Father. "Father, into Thy hands I commend My spirit." (Luke 23:46.) His body was put in the grave. Then He arose, and after forty days He ascended up on high. He is now the man at God's right hand. It is a man-spirit, soul and body-that ascends. He had been in death, but could not be holden of it. That was "the lower parts of the earth". When He ascended up on high, He led captivity captive. Satan is vanquished, and we are set free, sharing His triumphs now over sin, death and Satan's power. This is our blessing now, as brought to Himself to share His place before and with His God and Father.

Correspondence: Amos 8:11-12; Luke 22:19 A Command or Request?; Souls Sleep?

Ques. When will be the time spoken of in Amos 8:11,12, a famine for the Word of the Lord?

Ans. When judgments are falling on Israel in the coming tribulation, they will seek for some word from God for guidance and comfort; but will not find it. God will for a time leave them in darkness and perplexity.

Ques. When the Lord said, "This do in remembrance of Me" (Luke 22:19), was it a command, or a request?

Ans. To those who truly love Him, it was more than either of them. It was love's gift to express to us His love; and in our remembering Him, we express our love to Him. Precious privilege!

Ques., Do the souls of believers sleep when they die?

Ans. The idea of the souls of believers being asleep when absent from the body, is at once unscriptural and absurd.

“Today shalt thou be with Me in paradise." Was this to be in an unconscious state? Has the soul of the thief been asleep for the last 1900 years?

“Lord Jesus, receive my spirit." Has Stephen been asleep ever since?

“Absent from the body, present with the Lord." Is this to be asleep?

“Having a desire to depart and to be with Christ, which is far better." Why not say, "Having a desire to be asleep"? Is it far better to be asleep, to be unconscious, than to be enjoying Christ, and working for Him here?

“Sleep in Jesus", and "shall not prevent them which are asleep" refer to the raising of the bodies of those who are now with Him, waiting for their glorified bodies (1 Thess. 4:14; 15).

“The dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:52.

Correspondence: Cross Time; 1 Ti. 4:7; Luke 8:31-33; Christ in War;2 Tim. 2:20-21

Ques. 131. Please explain the hours Jesus was on the cross. P. C. B.

Answer: Mark 15:25. "It was the third hour, and they crucified Him." This answers to 9 a.m. in our time. Verse 33, "And when the sixth hour was come, there was darkness over the whole land until the ninth hour"; that is, from noon till 3 p. m. After the darkness, Jesus said: "It is finished," and "Father, into Thy hands I commit My spirit"; then He died. It was near the end of the day, sundown, when He was buried, that is "even." (v. 42.)

Judging from John 19:14 john reckoned time after our standard-Roman time.

Ques. 132. What is meant by "profane and old wives' fables"? 1 Tim. 4:7. P. C. B.

Answer: The natural superstitions of the human mind produce stories of ghosts, fairies and goblins and other nonsensical things; these are all profane, they leave out true thoughts of God. We are to exercise ourselves rather unto godliness; this is true submission to God's word. (2 Cor. 10:5.)

Ques. 133. Has Luke 8:31, 32, 33, a dispensational meaning? Does it refer to any special class of people?

W. W. H.

Answer: The man out of whom the demons were cast is a picture of the believing remnant of Israel, who, after he met the Lord Jesus, was found sitting at the feet of Jesus, clothed, and in his right mind. It is also a picture of all believers.

The swine is a picture of the apostate nation of Israel, who, under the power of Satan, rush on downward to their destruction. It is also true of all Christ rejecters. Thirty-eighth and thirty-ninth verses show the believer's desire to be with the Lord, but in the meantime he was to wait in the world out of which his master was sent and there to witness to what God had done for him. (Phil. 2:12-16.)

Ques. 134. What do the Scriptures teach is the Christian's path in time of war? M.

Answer: James 4:1, 2, tells him where war comes from. The believer belongs to Christ, he is bought with a price. (1 Cor. 6:20; 7:23.) Christ's teaching and example is for the believer. (Phil. 2:5; 1 John 2:6.) The believer is a citizen of heaven. (Phil. 3:20; Heb. 3:1.) Jesus' kingdom is not of this world. (John 18:36.) The believer is not of this world. (John 17:16.) The Lord teaches him not to resist evil. (Matt. 5:39.) To love his enemies. (Matt. 5:44; Luke 6:27, 28.) He is to suffer rather than to fight. (Rom. 12:19-21.) He is to obey the powers that be (Rom. 13:1; 1 Peter 2:13), to pray for the rulers (1 Tim. 2:1) and to submit to them in every right thing, but if contrary to the word of God, he is to obey God rather than men. (Acts 4:19, 20; 5:29.)

In the Old Testament, Israel was God's earthly people. They were to fight against Gods enemies and to possess the land of Palestine. (Psa. 149:6-9; Deut. 8:7-10; 34:1-4.)

The Christian blessing is seen in Eph. 1:3; 1 Peter 1:3, 4. He needs strength to suffer (Phil. 1:20, 29; Col. 1:11), he is to find it in Christ. (Phil. 4:13, 19.)

He may need to die for Christ (Luke 21:16, 17), but not a hair of his head shall perish. (Luke 21:18.) And the heavenly kingdom is secured for him, and he will be preserved for it.

(2 Tim. 4:18; 1 Peter 1:4, 5.)

Ques. 135. Please explain 2 Tim. 2:20, 21. B. L. S.

Answer: The truth of the Church of God as the body and the bride of Christ, and as the habitation of God through the spirit, is unfolded in the letter to the Ephesians.

First Timothy instructs the man of God how to behave in this house or habitation of God. (3:15.)

Second Timothy instructs the man of God how to walk when disorder and confusion has spoiled it as God's witness on earth. It teaches him that there is a path of faith, which is a path of obedience to God and to His word. In this epistle we find all kinds of evil have come in. but God has not disowned it: the Holy Ghost still dwells here on earth in it. In chapter 2:15, the believer is to seek the approval of God, dividing and applying the word according to God's mind revealed in the Scriptures. In verses 20 and 21 and their context, the path of faith and separation from evil is marked out. Verse 20 compares Christendom to a great house, in which is a mixture of bad and good; all is in confusion.

It is a picture of the professing church on earth. We are in it, we are not told to leave it, but the twenty-first verse calls on the believer to purge himself from the mixture; that is, to be separated from the mixture so to walk in a separate path, and thus be a vessel unto honor, set apart, and meet for the Master's use and prepared unto every good work.

Verse 22 teaches us that a right condition of soul is needed, as well as a right position of separation. So it reads, "Flee also youthful lusts." These words would teach us to judge our own hearts and ways, so that we are not allowing things inconsistent with the true character of a Christian. Next he is told what to follow-not people, but-"righteousness, faith, love, peace-practical righteousness in our ways; faith in God and His word as our guide (see 3:16, 17). Love is the divine nature in its activity, it goes out in compassion for the newly and the lost, and it embraces as one with them all the children of God; it is also love in the truth, it rejoices not in iniquity; peace, we follow peace, the Christian is to be a peacemaker, and have his feet shod with the preparation of the gospel of peace. Ministering peace to the troubled heart of saint or sinner out of the fullness of the grace of God. Following thus we find others doing the same, and in the unity of the Spirit (Eph. 4:3), we follow with them; they call on the Lord out of a pure heart. We are not called on to decide who are the Lord's and who are not, but we are to discern those who seek to follow the Lord in simplicity and sincerity, and to follow with them.

Correspondence: Grieve Our Lord?; Say Nothing; Lead Us Not into Temptation?

Ques. Is it possible to grieve our Lord?

Ans. The Lord was grieved on earth, and He is the same Jesus “yesterday, today and forever.” He still has a heart of love, and will love His own unto the end, and cannot but be grieved (even as Jehovah of old often was, though in heaven) at our willfulness and hardness. Surely, if we grieve the Spirit, we grieve our Lord too. (See Gen. 6:6).

Ques. Why did the Lord tell the leper in Mark 1 to say nothing to any man? and how should the disregard of this injunction be viewed?

Ans. Because, here in Mark, He is Jehovah’s servant, whose voice was not heard in the streets, but “He could not be hid,” and the new-found joy of the leper would not allow the Lord to occupy the place of retirement and obscurity He here sought. The man did not obey Christ, doubtless, and the result so far was to prevent Christ working on in the City. The man meant well, but after all, Christ’s way is best.

Ques. What does “lead us not into temptation” mean?

Ans. God does not tempt any one with evil. Satan tempted Christ, though He was led of the Spirit into the wilderness to be tempted. The meaning of the prayer is to be kept from all temptation of the Evil One, not to be sifted as were Job and Peter by God’s permission, as very rightly we ever mistrust our own power. If, however, we should be brought into it, we can overcome by closely adhering to the Word, after the pattern of our Master.

Galatians 3:24: A Reader Inquires

Question: "Will you please clarify Gal. 3:24: 'The law is our schoolmaster to bring us to Christ.' In regard to believers teaching their children, previous to their salvation, is the Mosaic law a schoolmaster to them?" P. G.

Answer: This is a greatly misunderstood verse. First, we would call your attention to your misquoting it above. It does not say "is" but "was." It is in the past tense.

Now what "was" the law? It "was" a schoolmaster unto minor children. The word here translated "schoolmaster" in the Greek original indicates a slave who acted as a tutor to children.

Next, who are meant by the minors who were under its exacting demands? Simply, and only, the Jewish people. They were under the law, but the Gentiles were not. Here Paul is writing to Gentile believers and declaring what the law was to those who were under it. He is always very careful in his use of "us" or "our," in contrast to "you" or "your"; sometimes he carefully distinguishes between "we" (the Jews) and "ye" (the Gentiles), and at times his "we" embraces believers of both Jews and Gentiles. If there is any doubt about the meaning, the context should settle it.

Now notice that the words "to bring us" are in italics in most Bibles, thus indicating that the words were not in the original Greek, but were supplied by the translators according to their judgment, which in this case was faulty. Read without the italicized words, it is simply, "the law was our schoolmaster unto Christ," or "until Christ came." The Apostle did not say that this "slave-tutor" was intended for the purpose of bringing us (or anyone) to Christ, but rather that it acted with due severity to those under it until Christ came.

The next verse (the 25th) says, "But after that faith is come, we are no longer under a schoolmaster." He does not say, "after Christ is come," but after "faith" came. True, it is after Christ came, but the point is that it is after faith in the

Lord Jesus came. The Jews who believed in the Lord Jesus Christ after He came, died, and rose again, were no longer under the old schoolmaster, the law. They had been delivered from it by the death of Christ.

Then the Apostle goes on to say, "For ye are all the children of God by faith in Christ Jesus.... There is neither Jew nor Greek,... for ye are all one in Christ Jesus." vv. 26, 28. When it becomes a matter of faith in Christ Jesus, the Jews and Gentiles share alike in the blessings of faith—they are one in Christ; and so the Apostle drops the "us" and "we" when he speaks of faith and the blessings of it. The believing Jews are no longer under the law for any purpose whatsoever; they, with the believing Gentiles, belong to Christ and are duly subject to Him.

Therefore, we affirm that the law did not bring anyone to Christ; that was not its purpose. It was added because of sin, that "sin might become exceeding sinful." Before the law was given, man was lawless, pleasing himself with no thought of living for his Creator; but when the law was given to a favored class—the Jew—it proved that man was not only lawless without the law, but a law-breaker when it was given. It became a ministry of death and condemnation (2 Cor. 3); and Paul says that it deceived him and slew him; and he found that which was holy, just, and good proved to be unto death (Rom. 7:7-12).

The law cannot give life; but it has power to condemn all who are under it, for all have sinned. It cannot bring anyone to Christ, nor is it a rule of life for the believer.

Correspondence: Matt. 24:6-7; Gen. 9:6; John 1:9; Phi 3:2

Ques. 113. Is the present war in Europe the fulfillment of the scripture Matt. 24:6, 7?

W. H. W.

Ans. Matt. 24:6, 7, refers to the time when the Jews will again occupy Jerusalem; when the gospel of the kingdom will again be preached (Matt. 24:14), and they will have their holy place or temple built again (Matt. 24:15), in the land of Judea (Matt. 24:16).

The wars, earthquakes, pestilences, famines. etc, that have taken place or may take place, ever since the destruction of Jerusalem, are not the fulfillment of prophecy. Prophecy centers around Israel and Palestine. God holds the nations in His hand, overruling, that no one of them gain the ascendancy over the rest, till the Roman beast rises again, end that cannot be till the Church is gone from the earth. The beast rises from the bottomless pit (Rev. 17:8) and his power is wholly from the Dragon, or Satan (Rev. 13:4). While the Church is on earth, He who now restrains will restrain until He be taken out of the way, and then the lawless one can be manifested. (2 Thess. 2:7, 8.)

The hope of the Church is the coming of the Lord to receive her to Himself (1 Thess. 4:15, 18), and there are no signs given for this, it may take place at any moment. The state of the Church as in 2 Tim., 2 Pet, Jude and Rev. 2 and 3, is our sign, and the conditions mentioned in these different Scriptures are already fulfilled. He may come now. Till He comes, we preach the gospel of the grace of God. The gospel of the kingdom comes afterward for Israel and the Gentiles.

Ques. 114. Will you kindly explain Gen. 9:6: "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man"? A. L. S.

Ans. After the flood the government of the earth was put in the hands of men. Noah was the first governor: the executive power was put into his hands, and ever since, in every country, there have been "powers that be.... ordained of God." (Rom. 13:1-7; 1 Peter 2:13, 14.) The Christian is not a citizen of this world. He should not make the laws nor interfere with them, but be subject to them as ordained of God, except where they would come between his conscience and God, being contrary to the Word of God, having to obey God rather than men. (Acts 4:19; 5:29.),

Verses 5 and 6 require that a beast or a man that kills a man shall be killed by man.

Ques. 115. What does "lighteth every man" in John 1:9 mean? S. P.

Ans. The "Word", the Son of God, is the true light, and, coming into this world, shines for every man-both Jew and Gentile. It shows what every man is by nature' It does not mean that every man sees it. The sun shines on blind men, but they do not see it. The light shows out what man is, and "the light was the life of men." It shines for every man so that all may receive the blessing of John 3:16.

Ques. 116'. What is the meaning of "the concision" in Phil. 3:2? M. C.

Ans. "The concision mean those who are trying to improve the flesh by cutting off bad habits. The truth teaches us that the death of Christ is the end of the flesh before God, and that our old man is crucified with Him. (Rom. 6:6.) The circumcision in Phil. 3:3 recognize this. Col. 2:11 means dead with Christ. "The concision" do not know this, but teach the improvement of man without redemption.

Correspondence: Acts 15:20, 28, 29; Elias/John the Baptist?

Ques. Please give a few thoughts on Acts 15; especially explain verses 20, 28 and 29, why these things are called “necessary things"?

C. W. B.

Ans. We see the wisdom of God in telling Paul to go to Jerusalem to settle the question, which he had already fully settled in his own mind, as we see in Galatians. At Jerusalem, he conferred with those of reputation, so that they were of one mind. The Judaizing teachers had their say. Then Peter gave distinct witness, how the Gentiles were saved and sealed without law, and it was a yoke too heavy to be borne by their fathers or themselves. The Jew and Gentile are alike saved by grace.

James confirmed this, and quoted Amos 9:11, 12, to show God's intention to save Gentiles, then he gives the sentence, that we trouble not them, which from among the Gentiles are turned to God; but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." Idols were a denial of the living God, the Creator of all things. Fornication was a breach of the institution of marriage, given in the garden of Eden. (Compare Matt. 19:4-6.) "Things strangled, and from blood," refers to Gen. 9:3, 4. where God added flesh to man's food (Compare Gen. 1:29), but reserved the blood for Himself-a mark of acknowledgment of the Creator. All these things are God's provision and instructions to man, but the Gentiles had fallen lower than when created, and now Christianity lifts them up to recognize God as the Creator, and to respect His claims.

The apostles and elders wrote letters to that effect, and sent well-known men with Barnabas and Saul to carry the news, called "the decrees" in Acts 16:4. to all the assemblies. When the multitude of believers at Antioch heard the letters and the news, they rejoiced for the consolation. And Paul, guided by the Spirit of God, wrote the Epistle to the Galatian assemblies, to free them from the legality they had sunk into. It is good to read it, till you understand it.

Ques. Does Elias refer to John the Baptist in Matt. 17:10-13? M. J. J.

Ans. It was rightly understood by the scribes of that day, that before the Messiah came, the prophetical testimony from God spoken of in Mal. 4:5, 6. must be fulfilled, but they did not count that when the Son of Man came, His rejection was first, and then His glory after, and that all this Church period was between them.

The disciples also had to learn this. They had just seen Jesus transfigured on the Mount. They were eye-witnesses of His Majesty (2 Peter 1:16-18.) But they were to "Tell the vision to no man, until the Son of Man be risen from (among) the dead. This they did not understand. (Mark 9:10.) They did not yet receive this into their hearts, so they asked Him the question, "Why then say the scribes that Elias must first come?" Jesus answered, "Elias truly shall first come, and restore all things." (This will fulfill Mal. 4:5,6.) "But I say unto you. that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them." The forerunner was rejected, and the Messiah also was to suffer.

John came in the spirit and power of Elias (Luke 1:17). Isa. 40:3 was true of him, and to those who received him; Elias was come already. (See Matt. 11:14.) John the Baptist did the work of Elias to those who received Jesus as the true Messiah.

Correspondence: 2 John 8-11; Matt. 24:40-41 and Luke 17:34-36

Ques. 122. Do the words, "doctrine of Christ" in 2 John 8-11, include the whole truth of the New Testament, or do they refer in particular to the person of Christ? Why does it say they "have not God"? W. H.

Ans. The words, " doctrine of Christ", refer to the person of Christ, who was "from the beginning." (1 John 1:1.) The apostle insists on their abiding in what was from the beginning. (1 John 2:24.)

The word "transgresseth" (verse 9) means "goes forward", that is, giving up what was from the beginning. If any did this they were apostates and such teachers were antichrists (1 John 2:18,19), who had thus given up Christianity. Notice in verse 19 the "us" is the apostles and their teachings. Those who give up the "doctrine of Christ" therefore "have not God". They are blasphemers. We could not have fellowship with blasphemers of Christ. The elect lady is instructed not to receive such into her house, nor to salute such, for if she did receive them, she was partaking of their evil deeds. Nothing could be more serious; it is high treason against the Lord. But now quite often those who are separated from us through division, we can freely own as dear children of God.

Ques. 123. Please explain Matt. 24:40,41, and Luke 17:34-36. G.

Ans. These scriptures apply to the time when the Lord shall come to this world as Son of man.

He will take away in judgment all that offend, and them that do iniquity. (Matt. 13:41, 49.)

Those left behind will be the King's subjects in the earthly kingdom.

Judgment swept the earth in Noah's day and in Lot's day; so shall it be when the Son of man comes.

We often hear the words "One shall be taken and the other left," applied to the Lord's coming for His Church, but those who are taken in that event, are taken to be with the Lord, and those who are left are like the foolish virgins, left behind to believe the lie, and for judgment.

Matt. 25:13 should read, "Watch there for, for ye know neither the day nor the hour." (See New Translation and Revised Translation.) The term Son of man should not be here, as this passage stands in connection with the Lord's coming for His own.

Correspondence: 1 Tim. 5:19; 3 Appearings in John 20-21; Consecration and Us

Ques. On 1 Tim. 5:19. C. W.

Ans. We must notice that Timothy was not only gifted (chap. 4:14), he also had authority from the apostle to appoint elders and deacons and to put things right in the assembly. No one has this authority now from God. The only authority given in the Word of God is vested in two or three gathered to the name of the Lord (Matt. 18:18-20; 1 Cor. 5:4, 13).

What you call gossip and evil speaking is condemned in Scripture, therefore we need to watch our hearts to keep from it. (See Eph. 4:29, 31; Titus 3:2; James 3:2 to 14; 4:11; 1 Peter 2:1).

On the other hand when we know that we have been the subject of evil speaking, true or false, it matters not. Our pride and anger is stirred, and a feeling of resentment comes in. If we give place to it, we too are allowing the flesh, and the danger is that we will go farther wrong in standing up for ourselves. This would not be like the Lord "who when He was reviled, reviled not again, when He suffered He threatened not, but committed Himself to Him who judges righteously." 1 Peter 2:23.

Read Matt. 5:43 to 48, specially verse 44, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you" (Luke 17:3, 4; Matt. 18:21 to 35; Rom. 12:14, 18, 21; Eph. 4:2). It is hard to be evil spoken about, but we must think how the Lord was evil spoken about, and how He forgave His enemies, and told us to do the same. We sinned against Him ten thousand talents, and we will hardly forgive one hundred pence. "Be not overcome of evil, but overcome evil with good." We might make them happy, and our souls would be blest in doing so. This is the way the blessed Lord would have us do. We heartily sympathize with you, and pray that you will show your forgiving love to any who have hurt you, and if there is anything to confess, do it freely, then the Lord is with you at once.

“He that covereth His sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." Prov. 28:13.

Ques. What do the three appearings in John 20 and 21st chapters signify? G. C.

Ans. The Lord appearing to Mary Magdalene, and the message she carried to the brethren down to verse 23, refer to the present time, the Church period.

The Lord appearing with Thomas present, refers to Israel who will not believe till they see Him coming in glory. (See such passages as Zech. 12:10, and Psa. 73:24 read "after the glory receive me"). "Blessed are they that have not seen and yet have believed" primarily refers to those who are saved in the tribulation period, that is, before Christ comes in glory.

The Lord appearing to the disciples when they take the great haul of fishes in the 21st chapter points to the millennial gathering, when the nets are not broken.

Ques. How does the consecration of the priests in Israel apply to us? T. N.

Ans. Read Ex. 29 and Lev. 8.

First, they were all washed with water,-that answers to having a new life or being born again.

Aaron, when seen alone, clothed with the garments of glory and beauty is the type of Christ our great High Priest (verses 7,9). The oil poured upon his head without shedding of blood (Lev. 8:12), points to Jesus sealed with the Holy Spirit as the only one who did not need redemption, Himself the Redeemer.

When seen with his sons, they are the redeemed company of worshipers-the whole Church of God. All were sprinkled with oil (verse 30). All our worship is by the Holy Spirit (Phil. 3:3), and it is all on the ground laid by the finished work of Christ (Heb. 9:21, 22).

The blood put on the tip of their right ear, on their right thumb, and on the great toe of their right foot, tells us that our whole person is consecrated to this holy service of Christ,-our minds, our works, our walk, are for Him and in the power of the Holy Spirit.

Heb. 10-22, alludes to our priestly consecration as born of God, and sprinkled or cleansed by the blood. Each of us, as Christians, is a consecrated priest, our hands filled with Christ to present to God. But notice, there is no hindrance on God's part to our worshiping in the holiest of all, but there may be on ours,-a cold, worldly or careless walk, will shut us out. It also says,

“Let us draw near with a true heart in full assurance of faith." Heb. 10:22.

“Keep thy heart with all diligence, for out of it are the issues of life." Prov. 4:23.

Correspondence: MAT 24:22; LUK 14:26; Two Little Whiles; MAT 13:30; 1 JO 2:7-8

Ques. “But for the elect’s sake those days are shortened” (Matt. 24:22). Who are the elect spoken of here?

Ans. The Jewish remnant, who will suffer terribly in the last half of Daniel’s seventieth week.

Ques. Please explain Luke 14:26.

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

Ques. Are there two “little whiles” in John 16?

Ans. Yes, He was still to be with them a little while, and He was to be separated from them a little while.

Ques. Could the Scripture be applied now where it told the angels at harvest time to go and first gather the tares, and bind them in bundles to burn them; but gather the wheat into My barn? Does the wheat apply to Israel? (Matt. 13:30).

Ans. The kingdom, in its present form, extends from Pentecost till the Lord comes for His saints.

There are many associations, both secular and religious, that might be spoken of as “bundles” of tares, but the wheat is mixed in with them. The wheat here is not Israel, but all who are the Lord’s now; those who are cleansed from their sins and sealed by the Holy Spirit. When the Lord comes, He will gather them all into His granary. After that, the angels will be called to do their work (Matt. 13:39,41,49).

The fishermen in Matt. 13:48 are the servants in the present time, who understand what God is doing, not saving the world, but gathering out of it those who compose the body of Christ. They know that the gospel of the grace of God, that is preached now, gathers these only, and these are the good who believe the gospel to the salvation of their souls. The bad, though in the net, were only nominal Christians, that is, without being born again.

Ques. Please tell us about 1 John 2:7-8.

Ans. In one sense, it was not a new commandment, but that which was from the beginning. In another sense, it was a new commandment, inasmuch as Christ is revealed in a new way, by the Holy Ghost sent down from heaven, consequent upon Christ’s glorification at God’s right hand. Eternal life was always in Him; but now it is true in Him and in His people, because they are united to Him by the Holy Ghost. It could not have been said, “in Him and in you” until redemption was accomplished, and the Holy Ghost had come down to baptize believers into one body, and unite them to the head; but this latter is unfolded in the writings of Paul. John gives us the subject of eternal life. Paul develops the doctrine of the Church.

Correspondence: Church; Elect; Rev. 7:14; Matt. 12:30, Luke 1:23, and Mark 9:40

Ques. Does the word "church" always mean the same people? N. I. F.

Ans. The word "church" means "assembly." It has two distinct aspects. The one is called the "house of God which is the church of the living God, the pillar and ground of the truth." (1 Tim. 3:15)

The other is "the church which is His body," the fullness of Him who filleth all in all. The first is put into man's responsibility, so failure and corruption have come into it. (1 Cor. 3:10-17; Eph. 4:5; 1 Peter 4:17, and many other passages.)

The second depends on God, and is built by the Holy Spirit, so none but saved ones are in it. Such verses as Math. 16:18; 1 Cor. 12:12, 13; Rom. 12:4, 5; Eph. 4:4; 5:25, apply to it. All who are saved shall be caught up to lie forever with the Lord. (1 Thess. 4:15-16.) All who are only professors, without the new life, shall be left behind, forever lost.

Ques. What does "Elect" mean? Who are "the Elect" in Scripture? A. F. K.

Ans. "Elect" means "chosen." In Isa. 42:1 and Math. 12:18 the Lord Himself is the chosen one of God, God's Beloved Son. In Math. 24:31, it is the elect nation of Israel, chosen out of the nations to be a peculiar treasure unto Jehovah above all people. (Exo. 19:5.)

In 1 Tim. 5:21 we have the elect angels also. There we have the "elect" of the present time, those who compose the Church. (Eph. 1:4; Col. 3:12; 2 Thess. 2:13; Titus 1:1; 1 Peter 1:2.) This is the Treasure and the Pearl of Math. 13:44, 45. Election is the choosing of the persons; predestination is to the place or position of relationship they are to fill.

Ques.. What is the difference between those in Rev. 7:14, and of those converted in this present period? E. G.

Ans. They and we are both saved through the death and blood-shedding of our Lord Jesus. They are saved through believing the gospel of the Kingdom. (Psa. 2:12.) We are saved through believing the gospel of the grace of God. (Acts 20:24.). We are saved, and shall reign with Christ in heavenly glory. They are saved, and will be some of God's people on earth; they are saved Gentiles. The Church, though composed of Jews and Gentiles; are now neither Jew nor Gentile, but Church of God. (1 Cor. 10:32.) These faithful Gentiles have won a place as servants of God in His temple on earth, and their blessings are on earth.

The Church, and all the saints who pass through death from first to last, will reign with Christ, the Lord, in heavenly glory.

Ques. Math. 12:30, and Luke 11:23, and Mark 9:40. To what does each refer? E. G.

Ans. Read the context, and you will see that Math. 12:30 and Luke 11:23 both refer to those who were saying of Him, It is by Beelzebub, the prince of devils, that Jesus cast out devils. The Lord traces this to the deep malice of their wicked hearts.

In Mark 9:40 John said, "We saw one casting out devils in Thy name, and he followeth not us: and we forbade him. because he followeth not us." The disciples were jealous of their own importance, but Jesus said, "Forbid him not: for there is no man which shall do a miracle in My name, that can lightly speak evil of Me. For he that is not against us is on our part." There is he opposition in true service for Christ, and each one who serves Him will be rewarded. (Verse 41.)

Correspondence: Christ's Risen Body

Ques. Do we gather from Scripture that the Lord rose from the grave with His body unchanged? Do we not gather from the Word that He went into the grave with a natural body, and rose with a spiritual body?

Ans. It is well for us to remember what the Lord said of Himself, "No man knoweth the Son, but the Father," (Matt. 11:27; Luke 10:22) and not try to define what cannot be defined.

We believe the wonderful mystery of the Lord of life and glory gone into death. We know He walked a true man here on earth, and that He is now the risen glorified Man to whom we are united by the Spirit. We know His body saw no corruption. (Psa. 16; Acts 2.) We know He was the seed of the woman, that holy thing which shall be born of thee (the woman) shall be called the Son of God. And that was miraculous. It brought a clean thing out of the unclean. "In Him was no sin." No mortality in Him. When "He tasted death" it was by "the grace of God," for death had no claim on Him. He could say (John 10:17, 18), "I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father." (See also John 2:19-21.)

We must avoid scrutinizing His person.

Let us bow before Him and worship Him as one.

"Fairer than all the earth-born race,

Perfect in comliness Thou art;

Replenished are Thy lips with grace,

And full of love Thy tender heart.

God ever blest! We bow the knee,

And own all fullness dwells in Thee."

"Our precious Savior was Man, as truly as I am, as regards the simple, abstract idea of humanity, but without sin, miraculously born by divine power, and more than this, He was "God manifest in the flesh." Now, having said so much, I entreat you with all my heart, not to try to define, and to discuss the Person of our precious Savior. You will lose the savor of Christ in your thoughts, and you will get in its place only the barrenness of the human mind in the things of Christ, and in the affections, which belong to them. It is a labyrinth for man, because he works from his own resources. It is as if one were to dissect the body of one's friend, instead of delighting in his affections and his character. In the Church it is one of the worst signs I have met with. It is very sad to get into this way-very sad that this should be shown in such a light before the Church of God, and before the world. I would add that so deep is my conviction of man's incapacity in this matter, and that it is outside the teaching of the Spirit to wish to define the manner of the union of divinity and humanity in Jesus, that I am quite ready to suppose that even while desiring to avoid it, I may have fallen into it, and thus may have spoken in a mistaken way in something which I have said to you. That He was truly Man, Son of Man, dependent on God as such, and without sin in that condition of dependence-truly God in all His ineffable perfection-this I hold, I trust, dearer than life. To define everything is what I do not presume to do. No man knoweth the Son, but the Father.' If I find anything which weakens one or other of these truths, or which dishonors Him who is their subject, I will oppose it with, all my might, as God may call me to do so. May God grant you to believe all which the Word teaches with regard to Him, Jesus. It is our food and sustenance to understand all which the Spirit has given us to understand, and not to seek to define that which God does not call upon us to define, but to adore on the one hand, and to feed upon the other, and to live in every way according to the grace of the Holy Spirit."

J. N. D

Correspondence: Anointing vs. Sealing; Abba vs. Father

Ques. What is the difference between "anointing" and "sealing"? What does each mean? (2 Cor. 1:21, 22.) J. D.

Ans. Believers are spoken of as "anointed," "sealed," and "given the earnest of the Spirit." The Holy Spirit dwelling in us is all three.

As the Anointing, He is our power for service (Acts 10:38), and for discerning the mind of God. (1 John 2:20, 27.)

As the Seal, the Holy Spirit marks us out as redeemed ones. (Eph. 1:13; 4:30.) When Jesus, our blessed Redeemer, was sealed, it marked Him out as a perfect, sinless man.

As the Earnest, the Holy Spirit is the pledge or assurance of the glory to come. (2 Cor. 5:5; Eph. 1:14.)

Ques. Please give the meaning of the name "Abba." (Mark 14:36; Rom. 8:15; Gal. 4:6.) What is the difference between it and "Father"? L. S.

Ans. Both words mean "Father" written in two languages. The Lord Jesus thus uses it to express in the fullest way the intimacy and love of His relationship with His Father.

The Holy Spirit, the Spirit of adoption, also called the "Spirit of His Son," is given to all true believers now, that this intimacy and love and knowledge of the Father might be their continual enjoyment.

"As He is, so are we in this world." 1 John 4:17.

"Higher and higher yet!

Pleading that same life-blood;

We taste the love that knows no let,

Of Abba, as of God."

Correspondence: Needy, Anxious Sinner; 2 Pet. 1:10; Gathered; Col. 3:8-12

Ques. Have you a message for a needy, anxious sinner? A. S.

Ans. Yes, dear fellow sinner. Think how the blessed Savior has proved His love to sinners, His love to you.

“Christ Jesus came into the world to save sinners." 1 Tim. 1:15. He says,

“I came not to call the righteous, but sinners to repentance." Matt. 9:9; 18:11.

“Christ died for our sins." 1 Cor. 15:3. And He said, as He died, "It is finished." John 19:30.

Atonement has been made. He passed through death and the grave and is now alive forevermore. God raised Him from the dead (Rom. 4:24, 25), and crowned Him with glory and honor. Now He sits on high a Prince and a Savior, "to give repentance and forgiveness of sins," Acts 5:31. Now the Holy Spirit, sent down, brings the gospel to us, beseeching us to be reconciled to God (2 Cor. 5:20, 21).

You do not even need to pray to God for salvation. He is offering it to you as a gift. Just take it and thank Him for it.

“The Gift of God is eternal life through Jesus Christ our Lord." (Rom. 6:23).

Thank the Lord that He died for you. Come to Him, just as you are in all your sins, your doubts, your unbelief; do not try to make yourself better. He has promised to receive you, you have nothing to fear. You are welcome. Say:

“Just as I am, without one plea, But that Thy blood was shed for me, And that Thou bidst me come to Thee, O Lamb of God, I come.”

“Come unto Me all ye that labor and are heavy laden, and I will give you rest." Matt. 11:28.

“Him that cometh to Me, I will in no wise cast out." John 6:37.

To every sinner that comes to Him, He says, "Thy sins are forgiven." "Thy faith hath saved thee, go in peace." Luke 7:48, 50.

“If thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Rom. 10:9, 10.

Dark though thy guilt appear,

And deep its crimson dye,

There's boundless mercy here-

Do not from mercy fly:

O, do not doubt His word,

There's pardon full and free,

For Justice smote the Lord,

And sheaths her sword for thee-

'Come, come, come.

Look not within for peace,

Within there's naught to cheer,

Look up and find release,

From sin, and self, and fear.

If gloom thy soul enshroud,

If tears faith's eye bedim,

If doubts around thee crowd,

Come tell them all to Him-

Come, Come, COME.

Ques. How can we make our calling and election sure? (2 Peter 1:10). I. F.

Ans. That verse says "Give diligence" (verse 3, 4). God has provided for us in His Word all that is needed for life and godliness, but it needs diligence in prayer and reading the Word to become partakers of the divine nature. You may be born again (see 1 Peter 1:23), but unless you have spiritual food, spiritual exercise, and live in a spiritual atmosphere, you will be stunted in your growth (See ver. 9).

Our calling and election is sure with God, but here it is to make it sure in your own soul. How much are you enjoying your heavenly possessions? The whole land was given to Israel in Josh. 1:2-4, but they had to go in, and claim it. They had to put their foot on it, and thus make it their own.

Are you laying hold of God's exceeding great and precious promises, so that you may become partaker of the divine nature? Then you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.

If you are slothful and careless ver. 9 will be the result. Therefore give diligence to make your calling and election sure, and "an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ." Remember, that is for your present enjoyment.

Ques. Is it scriptural to say that we are gathered round the person of Christ when we meet to remember the Lord in the loaf and the cup? T. I.

Ans. The person of Christ, the Lord, is in heaven seated at the Father's right hand (Hell. 8:1). It is rightly expressed in Math. 18; 20. "For where two or three are gathered together in (or unto) My Name, there am I in the midst of them." The Holy Spirit dwelling in us enables us to realize the Lord's presence with us according to His word.

Ques. How are we to understand in Col. 3:8, 9, 10, 12, what "put off" and "put on" mean? N. F. Ans. Notice in verses 9, 10 that we have as believers put off the old man with his deeds, and have put on the new man, that now we see ourselves dead with Christ and risen with Christ in new creation life. All that belongs to the old is condemned in His death. So now verse 8 teaches us to disallow, put off, all that is of the flesh, and to mortify or put to death our members which are upon the earth (ver. 5).

Verse 11 teaches us that Christ is all and in all. Therefore in our practice we are to put on all these graces that spring out of the new life by the power of the Spirit. It is Christ in us shining out in each verse 12 to 17. There is no good in the flesh.

“The flesh profiteth nothing.”

“In me, that is, in my flesh, dwelleth no good thing.”

But keeping our eye on Christ as our heart's object, the fruits of the Spirit are seen growing upon us (Gal. 5:22, 23).

Correspondence: A Sabbath for us to Keep?; Meaning of Col. 2:16

Ques. Does Heb. 4:8-10, etc. mean a Sabbath for us to keep? What does Col. 2:16 etc. mean?

Ans. The first mention of the seventh day, as a day of rest, is Gen. 2:2-3, but there is no indication that it was given to man at that time to keep.

The first time it is given to man is Ex. 16:5,23-26 and it is the nation of Israel and those who dwell among them, redeemed out of Egypt, to whom it is given.

Next, the Sabbath is given in connection with the law (Ex. 20:8-11). The law, which includes the Sabbath, was given to Israel alone, and includes the strangers dwelling among them (Ex. 12:13).

God did not put the whole world under the law. Only one nation; that is Israel.

The law is not dead. The Jew is under it still, and can only be freed from it by believing on the Lord Jesus. Paul by the Spirit writes (Gal. 2:19-20), “I through the law am dead to the law, that I might live unto God. I am crucified with Christ.” “Christ is the end of the law for righteousness to everyone that believeth” (Rom. 10:4), and believers are not under the law, but under grace (Rom. 6:14). The law is not dead, but believers are dead with Christ. (See Rom. 7:6, marginal reading.) The unbelieving Jew is still under the law, and will be judged by the law (Rom. 2:12). People who put themselves under the law now, are delivered from it by seeing themselves dead with Christ.

The Sabbath was the sign of the covenant between Jehovah and the children of Israel (Ex. 31:13-17). They broke the law and did not keep the Sabbath and are thus cursed (Gal. 3:10; Ezek. 20:12-13, 16, 20-21).

The Lord Jesus did miracles on the Sabbath day to show that man’s sin had broken God’s Sabbath, and neither He nor His Father could rest where sin is (John 5:16-18).

There is not a word in Scripture to tell us that the Sabbath is changed from the seventh to the first day of the week. The Sabbath is the seventh day and is entirely Jewish. The first day, the resurrection day, the Lord’s day, is Christian. In the reign of Christ over the earth, Israel will then keep their Sabbaths (Ezek. 45:17).

Colossians 2:13 addresses “you,” the uncircumcised Gentile. Col. 2:14 is to “us,” the circumcised Jew. Verses 16-17, set aside these Jewish feast days and Sabbaths, and give us Christ, the substance. These are only shadows, the body is of Christ

Col. 2:20 sets all believers free from laws and ordinances, because of being dead with Christ and risen with Christ. Heb. 4:8-10, points the Hebrew believers on to God’s eternal Sabbath day. His rest. Into which all true believers in heavenly glory shall enter. The rest in Genesis 2 alluded to in Heb. 4:4 is a type of this.

It does not say in the New Testament, “Remember the Sabbath day to keep it holy.” The Gospel has set that aside for all true believers. Christ rose from the dead the first day of the week. The Holy Spirit was given the first day of the week The Gospel was first preached that day; and Acts 20:7 tells us, that was the day when the disciples came together to remember the Lord as having died for them.

Revelation 1:10 calls it the Lord’s day (there is no Christian Sabbath), and while Christians are not under law, Christ’s love reigning in their hearts, would lead them to give the day specially to Him as free from all secular employment, as far as it is possible.

Since it is the Lord’s Day, may we devote it to His service. Let our heart’s delight to own His claim upon us in this matter in sweet communion with our risen Head.

Correspondence: Unbelief; John 3:18; Lev. 7:15-16; Gen. 8:21; Rev 3:14; 1CO 12:28

Ques. Is unbelief the greatest sin? Does John 3:18, Mean that only those are lost who have refused to believe the gospel? B. H.

Ans. It was because man was lost, a sinner in nature, by birth and by practice, that God sent His 'on in love to die. Christ came to seek and to save that which was lost. He came not to call the righteous, but sinners, to repentance. (Matt. 9:13, Luke 19:10.) The Jew, the Gentile and the unconverted professor of Christianity will all be judged for their sins. (See Horn. 2:12; Matt. 22:12.) And read carefully Rom. 9:22; Eph. 5-6; Col. 3:6, which show that the unconverted have fitted themselves for eternal wrath by their wicked works. None will be loss: because that they were born sinners, but all will he judged for their sins that die without Christ. Babes that die before the years of responsibility are saved by the death of Christ. (Matt. 18:10)

Those to whom the gospel is preached, who neglect it or reject it, do indeed add to their sins, the worst one of all, for by so doing they are condemned already. But whosoever believeth in Him shall receive remission of sins, full forgiveness. (Acts 10:43; 13:38, 39.)

If they will not believe it, this crowning sin seals their doom, and their judgment will be greater than those who have never heard the gospel. (Luke 12:47, 48.)

All are lost without Christ. "I am the way, the truth, and the life; no man cometh unto the Father, but by Me." (John 14:6.)

Ques. In the law of the peace offering in Lev. 7:15, 16 does it mean that the offerer ate of it, as well as Aaron and his sons? Did it express communion with one another? Does our communion go on to 1 John 1:3, "fellowship with the Father, and His Son Jesus Christ?" And is it the same fellowship in ver. 7?

Ans. In the peace offering (Lev. 3:3, 4) we have Jehovah's portion of the offering, in the inward energies, emotions and feelings of the Lord typified. In the offering priest, type of Christ (verse 33), the right shoulder is for His part, the strength is His. Aaron and his sons, type of Christ and the Church (verse 34), feed on the wave breast and the heave shoulder together. There love and strength are both seen. It is the fellowship of the whole Church of God.

Then the offerer and his associates eat the rest on that day; if it was a thank offering, and if a voluntary offering, the spiritual power continues another day; but after that, the remainder must be consumed with fire. It must always be connected with offering to God. And it was the common enjoyment of all believers if they were clean from defilement. Therefore the directions follow the law of the sin and trespass offering.

In 1 John it is necessarily higher than Lev., for it is the fellowship with the Father and with His Son Jesus Christ. This is Christianity, the knowledge of the Father and of the Son. It is only known and enjoyed since Jesus died and rose again. It is wonderful to have delight in what the Father delights in, in His Son, and with the Son in the knowledge of the Father.

To have such fellowship, we must be in the light, to have communion with each other, and the blood of Jesus Christ, His Son cleanseth us from all sin. This is a statement of our Christian position, and without it we could not have fellowship with the Father and the Son.

Ques. A. Does Gen. 8:21 imply that the curse of Gen. 3:17 is removed? J. T. G.

Ans. We find in Gen. 8:21, the answer to Lamech's prophecy in Gen. 5:29. "Noah" means "consolation."

On the ground of sacrifice, pointing to the death of Christ, God starts the world again, though man is incorrigibly bad. He gives relief from the curse by cultivation, promising seed time and harvest and all the seasons to run their course without fail Noah fails to govern himself; the first magistrate or ruler was the first victim to drunkenness by cultivating a vineyard. It is on the ground of the propitiation of Christ that God can bear with this present world.

B. When were all things given into the hand of the Son? (John 3:35.)

Ans. In creation, as in redemption, we find the Son doing the Father's will. It is the Father's will, the Son's work, the Holy Spirit's power. He has it by inheritance, but in John's gospel where He has emptied Himself, and taken the servant's place, we find all things put into His hands as a man who has vanquished death and the grave, and all the power of Satan. And who can claim a place for man in heavenly glory. The blessing is obtained in resurrection. And so also is His Messiah ship in Psa. 21: 1 given in resurrection.

Is Rev. 3:14 the beginning of the new creation?

Ans. Yes, and so it is in Rom. 8:29; Col. 1:18; Rev. 1:5. But in Col. 1:15. He is the first born of all creation; that is, when He became a babe, He must necessarily be the highest part of it. First born is a title of dignity. Only begotten is the Father's title of affection for the One who ever lay in His bosom.

Is 1 Cor. 12:28 for the body or for the world?

Ans. 1 Cor. 12 shows the functions of the body in its activities in the assembly on the earth, as when the apostle wrote-not for continuance. We may not take the place of evangelists, pastors or teachers, but we may be helps, and if walking with the Lord will be helping to guide the saints in His ways.

"God Is Good!"

Correspondence: Ecc. 11:2; Mark 9:44, 46, 48; Exo. 12:22

Ques. Please give the meaning of Eccl. 11:2.

Ans. Ecclesiastes is wisdom under the sun. Chapter 11:1-6 evidently looks at and exhorts us to use opportunities without regard to opposing elements. "Cast thy bread upon the waters," "Give a portion" and "Sow thy seed" as opportunity affords, leaving the results with God, are expressions of this exhortation.

This suggests for us service to the Lord, sharing with others what we enjoy; giving a portion to all we can reach; sowing the seed evening and morning, as we find opportunity. May our walk and ways, as well as our words, be "holding forth the word of life" (2 Thess. 2:17).

Ques. How would you explain "Where their worm dieth not, and the fire is not quenched"?

Ans. Mark 9:44, 46, 48 refers to the end of the wicked. Their worm tells them of sins committed, of warnings despised, of neglected opportunities of being saved. The memory of them is like the gnawing of a worm that never dies. The fire is the place of torment into which the lost ones are cast (Rev. 21:8). Both are fearful realities for all eternity.

Ques. What does the bunch of hyssop dipped in the blood that is in the basin, show us? (Ex. 12:22).

Ans. The hyssop pictures man's littleness, as the cedar pictures his greatness (1 Kings 4:33). From the greatest to the least, man by nature has nothing acceptable to God. All that he is, is ended in the death of Christ; this is seen in the sacrifices, (Lev. 14:4, 6, 49, 51, 52; Num. 19:6, 18).

In dipping the hyssop in the blood and sprinkling the doorpost, it is as if the Israelite said: I am only a worthless sinner; Christ is everything. His blood is my shelter from the judgment of God which my sins deserve.

Correspondence: Captivity Captive; Meaning of Symbols in Rev. 1:13-16

Ques. What does “captivity captive” mean? (Eph. 4:8).

Ans. It means the Lord, by His Mighty work of atonement, has met every claim of God’s throne, and was victorious over every enemy (Col. 1:13), annulling him (Satan) that held us captive, and delivering us from our captivity to sin and death and Satan’s power in which we were held as children of men.

Ques. What do the symbols mean used in Revelation 1:13-16?

Ans. The seven candlesticks made of gold, represent the seven churches mentioned in verse 11.

The Son of Man is the Lord as Judge—to Him all judgment is committed (John 5:22,27; Acts 17:31).

“Clothed with a garment down to the foot,” is priestly discrimination (Lev. 13:2, etc.; also Luke 17:14).

“Girt about the breast with a golden girdle”—His affections can only flow out in divine righteousness: the breast, the place of affection; the gold, divine righteousness.

“His head and His hairs were white like wool, as white as snow,” this is the Ancient of Days, “the Great I Am” (Dan. 7:13,22).

“His eyes were as a flame of fire,” from which nothing can be hid, searching out and uncovering all sin and iniquity.

“His feet like unto fine brass as if they burned in a furnace”—His ability to judge everything according to divine righteousness.

“His voice as the sound of many waters”—irresistible power and majesty.

“He had in His right hand seven stars”—the authority belongs to Him. The stars are subordinate authority.

“Out of His mouth went a sharp two-edged sword”—He judges by the Word of God.

“His countenance was as the sun shineth in his strength,” supreme power and authority.

Correspondence: Matt. 12:31-31; The Gospel; Acts 20; Rev. 14:6

Ques. 120. Please explain Matt. 12:31, 32.

"Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men." S. G.

"And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."

Ans. How forgiving God is. All manner of sin and injurious speaking shall be forgiven to men, but speaking injuriously of the Spirit shall not be forgiven unto men. This blasphemy against the Holy Ghost was the malicious wickedness of the Pharisees who said of the Lord, This fellow does not cast out devils but by Belzebub, the prince of devils." The Lord Jesus knew their thoughts, and proved to them that Satan would not cast out Satan, and that the works He did were done by the power of the Holy Ghost. They were thus sinning against the clearest light, and there was no forgiveness for this sin, neither in the age of law in which Christ lived, nor in the millennial age when Christ would reign. It proved that they had rejected their king.

We must not mistake this with the failures of weak Christians, or of those who have backslidden in any way; nor does it mean that we cannot speak of grace in this period of grace to any sinner. We can preach the gospel to every creature, and can still use the Lord's own words, " Him that cometh to Me I will in no wise cast out." John 6:37.

Ques. 121. Is there a difference in "the gospel of the kingdom" (Matt. 24:14) from "the gospel of the grace of God" (Acts 20) and " the everlasting gospel " (Rev. 14:6)?

At what time does each apply? G. I.

Ans. The everlasting gospel is creation's witness to its Creator, and shows His power and wisdom. " The heavens declare the glory of God; and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard." (Psa. 19:1-3.) All men everywhere have this testimony and will be judged by it, if they have no other. (Rom. 1:20.) They are without excuse; it is God's testimony against idolatry. (Acts 14:11-18; 17-31.) In Rev. 14:6, 7, a special warning to "fear God" and to " worship Him who made heaven, and earth, and the sea, and the fountains of waters" is sent to them that dwell on the earth to turn from their idolatry. for the hour of God's judgment is come. It is called "everlasting gospel" because it is always true, and applies everywhere, since creation till the end of time.

"The gospel of the kingdom" was first preached by John the Baptist, then by the Lord Jesus and His disciples. It is the call to get ready to receive the King, foretold in all the prophecies. Those who believed it were baptized unto repentance, confessing their sins.

Jesus is introduced as God's beloved Son (Matt. 3:13-7), sealed by the Spirit, and is the great fulfiller of righteousness. (4:1-11.) He is tempted, and found perfect in His dependance, binds Satan, the strong man, and then spoils his goods. (4:17, 23.) He preaches the gospel of the kingdom (verse 24) with all the powers of the world to come. He is the Great King.

The great thought before their minds and in all the teaching (except John's gospel) was the setting up of Israel as a kingdom on earth. The rejection of the king at that time broke off the preaching of the kingdom, but it will again be renewed in the tribulation period. (See Math, 10:23 to Israel, and 24:14 to the Gentiles.) It will also be told in the time when Christ's reign is begun, till the earth is full of the knowledge of the glory of the Lord, as the waters cover the sea. (Hab. 2:14; also Isa. 52:7-10.)

The gospel preached on the day of Pentecost told that the Messiah was rejected, crucified, raised from the dead, and was now made Lord and Christ at the right hand of God. In Acts 3, Peter tells them that if they would repent and receive Him whom they had crucified, He would come back and set up His kingdom, as He had promised in all the writings of the holy prophets from Samuel on. Salvation is preached in His name, but He is the stone which the builders rejected, and His Apostles are imprisoned and beaten, and Stephen is stoned. While He prayed for his enemies, he looked steadfastly into heaven and saw the glory of God, and Jesus at the right hand of God, saying: "Behold, I see the heavens opened, and the Son of man standing on the right hand of God," then committed his spirit to the Lord.

Israel as a nation is now rejected by God. The gospel consequently goes out to the Samaritans (chapter 8) and to the Gentiles (chapter 10). Saul is converted to carry the gospel to the gentiles, to kings and the children of Israel. Saul of Tarsus saw Christ glorified, and His gospel presents Christ thus. It is the gospel of the glory of Christ, who is the image of God. (2 Cor. 4:4.) He had a special mission to the Gentiles. "My gospel," he calls it. (Rom. 2:16; 16:25; 2 Tim. 2:8.) It is not setting up a kingdom on earth, but calling out the Church, the body of Christ. Eph. 3:4-6.

In Acts 20:21, the Apostle testifies to both Jews and Greeks, repentance toward God and faith toward our Lord Jesus Christ, and calls it in the 24th verse "the gospel of the grace of God." It is for every creature under heaven (Col. 1:23), and connects those who believe with the Savior in heaven, who passed through death, teaching us that not only did He die for our sins, but that we died with Him, and, having risen with Him are seated in Him in heavenly places. God is our Father, we are His children, and we are united to Christ in glory, members of His body. (1 Cor. 12:12, 13.) The Holy Spirit dwells in us henceforth. We are not of the world, but are citizens of heaven.

When the Lord Jesus comes to call His people home, as seen in 1 Thess. 4:15-17, then will cease the preaching of the gospel of the grace of God. The day of salvation will then be over, the door will be shut.

Correspondence: The Spirit - Sending and Quenching; Heb. 10:23-25

Ques. 117. Was the Holy Spirit not sent forth before the Lord Jesus was glorified?

G. A. G.

Ans. All God's works at all times are done by the Holy Spirit, whether in creation or redemption. They are done by the Father's will, by the work of the Son, by the power of the Spirit.

In the Old Testament times the Spirit came upon men. Holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:21.) The Spirit preached through Noah. (1 Peter 3:19, 20.) John the Baptist was filled with the Holy Ghost from his birth. (Luke 1.) But the Holy Spirit could not take His permanent abode in man till the blessed Son of God came; then we read, "Him hath God the Father sealed", God witnessing to His sinlessness: "This is My beloved Son in whom I am well pleased." (Matt. 3.)

When the work of redemption on the cross was accomplished and Christ was glorified, all who then and until His coming believe the gospel of their salvation, are sealed with the Holy Spirit (Eph. 1:13.); this witnesses to the power of the precious blood that cleanses from all sin. (Acts 10:43; Eph. 4:30.)

He never leaves us. We are sealed unto the day of redemption, that is, till the Lord comes to take us up to be with Him.

Ques. 118. Where does "Quench not the Spirit" in 1 Thess. 5:19 apply? F. C.

Ans. In the meetings of the believers. We do not find a man presiding over a meeting in Scripture, where believers are gathered for edification. The Lord is in their midst (Matt. 18:20), and the Holy Spirit is to guide them, and occupy them with Christ. If the Lord lays it on the heart of one to speak or take part, and he does not do it, such a one is quenching the Spirit. If the Lord gives the word to one, and the others refuse to hearken, they, too, are quenching the Spirit. If one speaks when he should not, he is also quenching the Spirit. "Despise not prophesyings." Verse 20 shows I should hearken and prove all things, and hold fast the truth. Eph. 4:30 refers to our individual behavior at all times, because the Spirit dwells in us.

Ques. 119. Does Heb. 10:23-25 refer to the coming of Christ for His saints? or does "the day" mean "the day of the Lord"? Is it the period of time between the coming of the Lord in the air for His saints until His coming with His saints? W. H.

Ans. There is no passage in Hebrews that refers particularly to the coming of Christ in the air for His saints. We might apply such passages as Heb. 10:37 as the moment of our deliverance, but so might the believing Jews in the tribulation The Epistle to the Hebrews covers both. The passages referred to above are looking on to a time of judgment, i.e., the day of the Lord, which begins when the Lord comes with His saints to the world as a thief in the night. (1 Thess. 5:2; Jude 14,15; 2 Tim. 4:1.)

The period of time between the Lord's coming for His saints and His coming with them to judge, is called the tribulation.

Correspondence: 1 Tim. 5:22; Barren Believers?; Jews After the Rapture?

Ques. What does “lay hands suddenly on no man,” etc., (1 Tim. 5:22) mean?

Ans. We see that carefulness was urged upon Timothy about those he might receive. If he laid hands on (that is, identify himself with) people too quickly, he might find himself associated with evil-workers. In verses 24 and 25 he again speaks of carefulness in receiving. Some men’s sins go beforehand, can easily be seen; others are not so easily seen, they follow after. And the same applies to the good works of some that are manifest; others who do not tell what kindnesses they do, but they cannot be hid. How wise the Scriptures are!

Ques. Is it possible for one to be a believer in Christ, and not bear fruit?

Ans. “The Lord knoweth them that are His.” We are glad to see fruit, but fruit is for the Father, and He can see what we cannot see. Fruit makes no noise; it is the life of Christ seen in our behavior (Gal. 6:22-23). Even Lot is called a righteous man (2 Peter 2:7-8), but he was not a happy saint.

Ques. What will become of the Jews after the Church is caught up to meet the Lord in the air?

Ans. Both Jews and Gentiles may hear the gospel of the kingdom, and become true subjects of the King of Kings, and live to people the earth during the reign of Christ.

But the Jews or Gentiles and the professing Church which will be left behind—all these who neglected, refused or despised the gospel when they heard it—will fall victims to the strong delusion, and will be eternally lost.

Correspondence: Election vs. Predestination; Eph. 2:21-22; Acts 22:16; 1 Cor 9:22

Ques. What is the difference between Election and Predestination? C. W.

Ans. Election is choosing the persons (Eph. 1:4).

Predestination (Rom. 8:29, 30; Eph. 1:5, 11) is the position and relationship that we are to fill. We are marked out beforehand to be the companions of Christ (Rom. 8:29).

God might have saved us, and kept us at a distance from Himself, but He marked us out beforehand to be His children by Jesus Christ to Himself. It was His good pleasure to do so. It is what the chosen ones are predestinated to.

Ques. Eph. 2:21, 22?

Ans. Eph. 2:21 compares the church to the temple: it is not yet finished. It is divine workmanship fitly framed together and it grows. It grows without sound of hammer or tool of iron. It is heavenly.

Eph. 2:22, is compared to the tabernacle, God's dwelling place on earth. He journeys with His people. In all their affliction He is afflicted. No builder is mentioned, and it is always God's habitation through the Spirit. "He dwelleth with you and shall be in you." John 14:17.

Ques. How could Saul wash away his sins? (Acts 22:16). T. N. W.

Ans. Saul of Tarsus was a Jew so zealous for his religion, that he was persecuting the Christians even unto death.

In Acts 2:37 to 40, Peter preached to the opposing Jews to "repent and be baptized every one in the name of the Lord Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.".... "Save yourselves from this untoward generation." We see in this how that baptism changes the person's position. The name of the Lord is put upon him (Gal. 3:27).

It was Saul taking his place in this symbol of the death of Christ (Rom. 6:3) that brought him into new associations, and thus cleared away all that he had been going on with. He knew that Christ, whom the Jews put to death, was risen and glorified, and already had owned Him as His Lord, when he replied:

“Lord, what wilt Thou have me to do?”

It is important to understand that the use of baptism transfers its subject from being a Jew or a Gentile into the professing Church on earth. It is believing with the heart and confessing with the mouth that brings peace with God through our Lord Jesus Christ (Rom. 10:9, 10).

The sins that baptism could wash away, are the person's old associations as Jews or Gentiles.

The first Gentiles brought into the Church of God on earth were Cornelius and his household. God gave them His Holy Spirit when they believed the gospel. And Peter, who had the keys (not of heaven) but of the Kingdom of God, was compelled to bring them in saying, "Who can forbid water that these should not be baptized which have received the Holy Ghost as well as we." And he commanded them to be baptized in the name of the Lord Jesus: that is by His authority. He could not leave them still on Gentile ground (See Acts 10). It is external only.

Ques. What do we learn from "I am made all things to all men?" (1 Cor. 9:22). V. R.

Ans. In this chapter we see Paul the apostle in ministry of the gospel. It was committed to him, and he was devoted to the Lord and to Him to please Him in His service. He made himself the servant of all, that he might gain the more.

When he spoke to Jews, he put himself into their place to make it plain to them that they were under the curse of law, and guilty of the death of Christ. He had been the same once but was now delivered.

To the Gentiles, he showed them their guilt as away from God, without hope. He suited himself to those he spoke to, and this our blessed Lord also did perfectly. His all-seeing eye knew what was in their hearts.

The woman at the well in John 4.

The Pharisee and the woman in Luke 7.

The woman and her accusers in John 8.

The Pharisees and lawyers in Luke 11,-all felt that God was speaking to them.

On the other hand, making ourselves all things to all men does not mean that we should go with them into the worldly parties and frivolities, games, etc. We need to walk in wisdom toward all, so to gain them for Christ.

Paul told his conversion in Acts 22 to the Jews to meet their condition, and then in Acts 26 to bring the gospel before the Gentile king and judge. He wanted that they also should share the blessing that he had received.

With hearts lifted up to the Lord for guidance, may we in our little measure walk in the same path.

Correspondence: Nations B. C. ; Church in O.T.; Heb. 11:26; Luke 13:7

Ques. What knowledge had the nations who lived before Christ of sin and of judgment; and how will they stand in the day of judgment?

Ans. The oldest book now in existence, the Book of Job, throws great light on that question. It is evident, that in the earliest ages, God communicated to men the clearest knowledge of the atonement. (See Chapter 33:23-33.) Notice the marginal reading. Yes, in the oldest book known, God declares that He hath found a Ransom, or Atonement, so that a man could say then, if he believed God, "I have sinned;" and "He has delivered me from going down to the pit.”

Blessed is that man even now who can so speak. Was not the truth known to Abel, and rejected by Cain? It is the truth most disliked and rejected, to this day-for near 6000 years. Abraham and his spiritual seed, that is, all believers, believed God; and it, faith, was reckoned to them for righteousness, perhaps "the promise" was not dim to them. (See Heb. 11.) Surely all pointed forward to the death and resurrection of Christ.

Ques. Is the Church spoken of in the Old Testament?

Ans. The Church is not mentioned in the Old Testament. It was the mystery kept hid, as stated in Eph. 3. The Song of Solomon may be used in illustration and meditation. But you will notice it never rises up to the heavenly position of the Church, the bride of the Lamb. It is more expressive of the yearnings of the Jewish remnant immediately before the coming of the Lord. Still Scripture is manifold, and no doubt the Spirit may use, in rich blessing to the Christian, such portions as speak of His having brought us into His banqueting-house, and of His banner over us being love. But Christ is precious everywhere in the Word of God, is He not? The Book of Ruth may be used in a similar way, also the call of Rebecca and the creation of Eve. But no one could have seen the Church in these until it was revealed, especially to Paul. Now the storms of darkness and tempest, like the destroying blizzard, are sweeping over the world. The Lord keep us holding fast the foundation truths of the Word of God.

Ques. In what way did Moses bear the reproach of Christ (Heb. 11:26)?

Ans. This verse teaches us that Moses chose the very same character of reproach as Christ Himself, namely, the reproach arising from identification with God's people in all their need, their sorrow, and their degradation. He might have acted for them. He might have stood apart from them, and helped them by his personal influence. He might have patronized them; but none of these things could be called "the reproach of Christ." This latter is seen in Moses "choosing rather to suffer affliction with the people of God." This was what Christ did perfectly. "In all their afflictions He was afflicted.”

Ques. It is right to make a present application of Luke 13:7, or is it meant wholly for Israel?

Ans. The primary application of Luke 13:7 is to Israel; but we may all learn a solemn lesson from it. Let us seek to be fruitful and not be cumberers of the ground. We live in a day of easy profession. God looks for reality, for diligence, for earnestness, and integrity of heart. May we be watchful, and never rest satisfied with mere head knowledge or lip profession. The Lord will have "truth in the inward parts.”

A Reader Inquires About God's King Book

A reader inquires about chapter 2, of "Gods King," published in the May, 1948 issue of "Christian Truth." The first three pages of the article contain the points in question regarding the 16th Psalm, where the Lord Jesus as a man expresses His dependence on God in the words, "Preserve Me, 0 God: for in Thee do I put My trust." The inquirer says that some persons were troubled about such remarks as these: "He was to show what Adam had failed to exhibit—the proper character and position of the lowest in rank of God's intelligent creatures, called by Him, man"; and "how fully then He took the place of a creature, who should ever be dependent upon the Creator"; and "He was as a creature dependent, and throughout He remained so." They were afraid that the deity of the Lord Jesus might in some way be sullied by these statements.

ANSWER: We appreciate the diligence that seeks to be careful to detect anything that would be derogatory to Christ Jesus our Lord. For a Christian to be indifferent to any slight put upon the Son of God would show a very low state indeed; it would he that lukewarmness that the Lord condemns in Rev. 3 We would, however, call our reader's attention to the context by quoting more fully from the article:

"Power to be exercised by Him as God's King seems only natural and right, but a position of lowly dependence is one which man would never have assigned to Him. Yet this was the place He took when upon earth, who will one day rule all nations with a rod of iron; for He was to show what Adam had failed to exhibit—the proper character and position of the lowest in rank of God's intelligent creatures, called by Him, man.

"Perfect God and perfect man, whatever be the relative position He occupies, in it He is perfect.

"As man on earth, He entered fully into His place, and acted throughout as befits the creature."

It should be noted that the author of "God's King" is careful to show that this position as a man was one which He took, and that He was "perfect God and perfect man." Surely Scripture bears this out. Does not Phil. 2 tell of His humiliation—His becoming a man? To deny His true—but perfect—humanity would be to dishonor Him who in love stooped so low. He ever was God, but in order to meet us in our deep need He came where we were—took the form of a man.

And in that position which He in grace took He demonstrated that perfect dependence and obedience which should have characterized the creature—Adam and his posterity—but, alas, did not. Surely we do not need to be reminded that this blessed One was not and could never be a creature,

for He was the Creator; but when in grace He came down to that low estate He did so in all perfection and showed out in His whole pathway full dependence and perfect obedience. What a great contrast between the first Adam and the Last Adam, the first man and the Second Man!

We might quote another portion of the article:

"To turn now to the Psalm before us, which gives us the principles of His walk before God-it begins with declaring His dependence, and ends with expressing His confidence. 'Preserve Me, 0 God,' is the first utterance. 'Thou wilt show Me the path of life' is the closing expression of confidence. How fully then He took the place of a creature, who should ever be dependent upon the Creator. To be as gods, was the bait held out but too successfully to Eve in the garden of Eden; the refusal to leave the path of dependence upon God, characterized the Second Man, when tempted by Satan in the wilderness. Yet all the while He was God. The stormy sea obeyed His behest, and was stilled; fishes were brought in abundance to Peter's net, and one fish brought him the exact sum demanded as tribute from the disciple and his

Master; the winds too dropped at His word; the devils owned His authority; and death released its grasp, when He bade Lazarus to come forth. Power then He had; all nature obeyed His bidding, who took so dependent a place as to say, 'Preserve Me, 0 God: for in Thee do I put My trust.' Is it degrading for a man to own himself dependent on a superior being? Is independence of God what the creature may desire? These questions receive a complete answer from the acts of God's Son down here. He was as [note: it does not say He was a creature but was as one-it is the position He took] a creature dependent, and throughout He remained so."

May our inquirer note that in this paragraph also the author is careful to affirm His deity. Should we not stand in wonder and admiration as we behold Him who created all things coming so low for the glory of God and our good? And when we think of the perfection He always displayed as a man down here, does it not by way of contrast show how far Adam and his seed fell? And does it not serve as a rebuke to us—His blood bought people—that we should fail in dependence on, confidence in, and obedience to, God? Well may we "consider Him" the only One who is the perfect example.

Another reader had questioned a remark in this same series about the use of the word "essence" in connection with the Lord Jesus down here. It said that as to His essence He was God. The meaning of the word "essence" would make clear that no error was there. Webster's Dictionary says: "That in being which underlies all outward manifestations and is permanent and unchangeable." Surely it was so that no matter what human veil there was He was nevertheless always God. As one of our poets has said,

"There see the Godhead glory Shine through that human veil."

Correspondence: 1 Cor. 12:28; Rev. 12:17, 14:12, 22:14

Ques. In the "Young Christian" of April, 1922, page 112, do you mean that none of the gifts that God set in the Church in 1 Cor. 12:28, are to continue to the end of the Church period? G. J. T. Ans. Eph. 4:11-13 tells us the gifts that are to continue. Apostles and prophets have given us the foundation. (Eph. 2:20.) Evangelists, pastors and teachers will continue "till we all come into the unity of the faith," etc. (Eph. 4:13).

In 1 Cor. 12:28 some gifts are mentioned that we do not find now; such as gifts of healing, miracles, diversities of tongues. We do not believe that jabbering without sense is a gift. We think it is hysteria akin to hypnotism and spiritism, and forbidden by the Word of God. (1 Cor. 14:28.)

Ques. Please explain Rev. 12:17; 14:12; 22:14. H. E. B.

Ans. We must not think that the law of God (Rom. 7:25), and the commandments of Jesus (John 14:15; 1 John 5:23), are the same as the Ten Commandments given by Moses. The one is Christianity; the other is Judaism, to which Christians are dead by the body of Christ. (Rom. 7:4). The Ten Commandments were never given to the Gentiles, except to those who settled in the land of Palestine with the Jews. There was one law for all who dwelt there. (Exo. 12:48, 49). The Jews are still under the law, and therefore under its curse (Gal. 3:10), and having rejected Christ, there is nothing for them but judgment. Faith in Jehovah and His word, in the Old Testament was what God honored, and it led them to confess their sins. (Psa. 32.)

In the tribulation, after the Church is caught up, there will be Jews converted, and still under law, and they are believers in Jesus at the same time. Some of them are martyred for their testimony. (Rev. 6:9-11; 12:11; 15:2.) There is also a spared remnant preserved from martyrdom. (12:17; 14:1-5.) Rev. 14:12, 13, is an encouragement to those whom the beast tries to compel to worship him, rather to suffer martyrdom, for if they die, they will get a place with Christ in glory. If they live on without dying they will be on the earth in the millennium. Rev. 20:4 shows us the martyrs of the tribulation raised to reign with Christ. In that verse all the glorified saints who had been caught up are included in the words, "I saw thrones and they sat upon them." (Compare 4:4.) "Seats and "thrones" is the same word. Rev. 6:9-11 and 15:2 are the two classes of martyrs.

The passage in Rev. 22:14 is not the law of Moses, but the law of God. In J. N. D's and other translations, it is translated, 'Blessed are they that wash their robes," and corresponds with Psa. 1:1, 2; 119:9. It is the application of the water of the Word to their ways. (John 15:3.)

When the Jews are back in their land, the Sabbath will again be observed. (Math. 24: 20; Ezekiel 45:17.)

The saint in every dispensation, because he is born again, desires to do the will of God, but under the law he was in bondage. The saints of this present time are not under law, but under grace. Their failure does not bring a curse upon them, for there is no condemnation to them that are in Christ Jesus. He has an advocate with the Father, Jesus Christ, the righteous. All the commandments of the law of Moses was every man's duty to do. His conscience told him so, with the one exception, and that was the Fourth Commandment-the Sabbath, the sign that they were under the law. (Exo. 31:13-17.) A heathen man that knows nothing of the law, knows it is wrong to steal, lie, murder, etc., but the Sabbath is no part of his duty to God. The Jews had it, but did not keep it. (Ezek. 20:13.)

It is worthy of note that Jesus wrought miracles on the Sabbath day plainly to show that the Jews had broken the covenant, and that God did not regard the Sabbath. John 5:17 says, God's rest was broken by sin, and now the Father and the Son were working in grace in the midst of the wretchedness their sin had brought upon them.

The Christian has no Sabbath to keep. Jesus does not give one in His commandments. We rejoice in Him and His finished work. He died for our sins.

We are also dead with Him, and risen with Him. The first day of the week finds the disciples gathered around the Risen One. (John 20:19.)

It was on the first day of the week that the Holy Spirit came down to form the assembly on earth.

The Pentecostal offering lets us know the morrow after the Sabbath is the first day of the week. (Lev. 23:15-17.). In Acts 20:7 we find the custom of the disciples was to remember the Lord in the breaking of bread on that day. On the first day of the week they were together in 1 Cor. 16:1, 2. And John in Rev. 1:10, gives it its name. "I was in the Spirit on the Lord's day." To meet the Jews to tell them the gospel, the apostles used the Sabbath, for the Jews came together on that day; but Christians, gathering as an assembly, were associated with the resurrection of Christ on the first day of the week.

The law is not the rule for a Christian's life. It is Christ Himself that is his pattern. The Christian, whether he was Jew or Gentile before conversion, fulfills the righteousness of the law in walking not after the flesh, but after the Spirit, for Christ is the pattern for his behavior (1 John 2:6), and that goes higher than law. It is the royal law, and the law of blessed liberty, for the Lord has given us the new risen life, and the Holy Spirit, who gives us to delight to do His will and also the power to do it.

Now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

Correspondence: Acts 2:38, 10:44,19:6 in Connection with the Holy Spirit

Ques. Please explain Acts 2:38; 10:44; 19:6, in connection with sealing, or receiving the Holy

Spirit? A. S.

Ans. In Acts 2:38 we find Peter's answer to the question of the Jews who were pricked in their hearts, and anxious to know what to do. They had to separate from that untoward generation that crucified the Lord. They show their repentance by doing so, and owning the Name of the crucified One. They are baptized unto Him, then God, through the apostles, gives them the Holy Spirit, and the forgiveness of their sins. This is administrative, as in John 20:23.

In Acts 8:14-17, we see that the Samaritans were not sealed, though they were truly saved believers, till Peter and John came down from Jerusalem, and with prayer, laid their hands on them. This was evidently God's way of securing the unity of the Spirit, and thus healing the schism between the Jew and the Samaritan, and manifesting that the Church is one in Jerusalem and Samaria. Laying on of hands expresses this unity.

In Acts 10:43, 44, it is Gentiles, and God, in this way. compelled Peter and the Jews to receive them. He teaches Peter to say, "Whosoever," and the Gentiles heard and believed, and God sealed them. Then Peter demanded, who could forbid their reception into the House of God on earth, seeing God had made them members of the body of Christ? (1 Cor. 12:13.) So Peter, in the name of the Lord, commanded their baptism.

The Lord gave this authority to Peter. (Matt. 16:19.)

In Acts 19:6, we have believers, who did not know the Holy Spirit had come. They were disciples according to John's baptism. Paul instructs them in the truth of Christ glorified, and that the Holy Spirit had come. (John 7:39.) John's baptism did not put them under the name of the Lord Jesus; this had to be done, and Paul, as an apostle, identified them thus with the Church by laying his hands upon them. It was a complete change in their position from Jew to Church of God. Then the Holy Spirit came upon them.

Now, Jew and Gentile are concluded in unbelief. (Rom. 11:32.) We treat them both alike; we would baptize either Jew or Gentile, on seeing them happy in the Lord. We could not now baptize them to get the forgiveness of sins, and the Holy Ghost.

Correspondence: Heb. 10:25; Hab. 3:3; Iniquity, Transgression, Sin; Genealogoes

Ques. 124. Does Heb. 10:25 mean the Lord's coming for us, or the day of judgment?

M. T. K.

Ans. Hebrews looks on to God's eternal kingdom. It is in view of it, and God's judgment on every false way. (Chapter 12:28, 29.)

Ques. 125. Please explain: "God came from Teman, and the Holy One from Mount Paran." Hab. 3:3. M. B.

Ans. Deut. 3:2 would show us that there were places where God came forth to deliver His people from their enemies. (See also Obad. 1:9-14.) The prophet encourages Israel by this to trust in Jehovah.

Ques. 126. What is the difference between "iniquity," "transgression" and "sin"? Have we all iniquity? M. B.

Ans. Iniquity is self-will and unrighteousness.

Transgression is breaking the law.

Sin is offense against God.

We have all sinned against God, but we may say, as in Isa. 53:6, "Jehovah hath laid on Him the iniquity of us all."

Ques. 127. Why are the genealogies in Matthew and Luke different? P. H.

Ans. The difference will be better understood by considering the subject of each gospel.

Matthew presents the Lord Jesus as heir of the promises and heir of the throne of Israel. To be this he must have a legal title by His birth through Joseph, who was the natural heir to the throne. So Matthew's gospel gives Joseph's geneology, who was the husband of Mary; this gave Jesus the title as Joseph's Son.

In Luke the Lord is presented as Son of man. Jesus was of the royal lineage of David, but was only supposed to be the Son of Joseph. Matt. 1:20 and Luke 1:35 show His miraculous conception by the Holy Ghost. We must find therefore the actual geneology in Luke. Mary, therefore, was of David's line, but through Nathan, not Solomon; from there the line is different. Now Joseph, the supposed father of Jesus, was not the son of Heli, but was the son of Jacob (Matt. 1:16). So we must leave out the words in Italics and read: Jesus.... was of Heli, of Matthat, of Levi (etc.),... of Adam, of God. Jesus was of all these.

From David's sons the line varies because the one is Joseph's and the other Mary's geneology.

Mark presents the Lord as the Son of God as Servant, so begins when His service begins, with no geneology.

John presents Him as Son of God, the eternal Word, who was with God and was God. God has no beginning, no parentage.

Correspondence: Spear in Side: Suffer Grief; Everlast. Gos.; 1JO 5:16-17; PHI 4:3

Ques. Please explain why it was necessary that the spear should be thrust into the side of Christ, seeing He was already dead; was His death not full payment to God for sin? Why is it said "It is the blood (not the death) that maketh atonement for the soul"? M. S.

Ans. The spear thrust into the side (the heart) of Christ showed to all that His death was real, and moreover drew out those tokens of atonement and purification (blood and water) on which we rest, and by which we are cleansed. The death of Christ was a full atonement for sin, but blood out of the body, apart from it, is a proof of death: (in the body it is the life of it), and hence the blood is everywhere used for the atoning value of the death of Christ; not that blood is different from death, but because it is the proof of it. The blood "making atonement" is a more beautiful thought than the death, because it means the perfect life given up in death. The blood which was the life, now poured forth in death, is that which is so precious in God's sight. You will observe that when, the death is spoken of, it is more in connection with resurrection, presenting the truth of deliverance from sin (Rom. 6) rather than atonement for sins. (Rom. 3).

Ques. Can our Lord in His character as glorified man, still suffer grief? S. B.

Ans. We do not believe that our Lord now suffers as "a man of sorrows and acquainted with grief," but we do believe that He feels for the sorrows, and is grieved at the failures of His people as much as ever; being the same Jehovah that had so often to bear with the hardness and unbelief of His people of old. Beyond this, however, we have a High Priest who is touched, even now, with the feeling of our infirmities. In one sense, therefore, grief is confined to earth; in another, as we see from Gen. 6:6, etc., it is not.

Ques. What is the "Everlasting gospel"? B. J. M.

Ans. The "everlasting gospel" is quite distinct from the gospel of the grace of God now preached. The former will go forth prior to the opening of the millenial kingdom. No doubt the precious gospel now published is everlasting as to its source and subject; but it is not intelligent to apply Rev. 14:6, to the present gospel.

Ques. Please explain 1 John 5:16, 17.

A. L

Ans. 1 John 5:16, 17 refers to the case of a brother suffering under the chastening hand of God in government. (Compare James 5:15). It might be for sin which was not unto death-the death of the body. In such a case one may be led to pray for the sufferer, and receive an answer from God in his restoration to health. But the sin may be of such a nature as that one could not possibly take it up in intercession at all, in which case the discipline must take its course and run on to the death of the body. (Compare also 1 Cor. 11:30).

Ques. In what way did those women in Phil. 4:3, help Paul in the gospel?

E. A.

Ans. We are not told in what specific way "those women labored with Paul in the gospel," but we know there are a thousand ways in which a woman may serve in the gospel without ever stepping out of that sphere which properly belongs to her. As to the married woman, we feel increasingly persuaded that home is pre-eminently her place; there she has a hallowed and elevated sphere in which she can serve in the full consciousness of being exactly where the hand of God has set her, and where His Word directs her. She also has a great privilege of lodging and feeding the servants of the Lord as they go about in their ministry of the Word, and thus helping them in their service.

Correspondence: Matt. 25:7; Priesthood and Advocacy of Christ; 1 Tim. 4:14

Ques. What does "trimming" their lamps mean (Math. 25:7)? J. L. C.

Ans. The Kingdom bf heaven represents the profession of Christianity. In this parable, it is seen in the attitude of expecting Christ as the Bridegroom. Ten virgins with lamps or torches, went forth to meet the Bridegroom; five of them were wise, for they had oil in their vessels with their torches; five were foolish, for they had torches, but no oil to replenish the light. They were all to be lights (Eph. 5:8.)

"While the Bridegroom tarried, they all slumbered and slept." They must have gone in somewhere, and mixed up with the world. The history of the Church tells us, "Thou dwellest where Satan's seat is" (Rev. 2:13), and there they lay for a long time.

Then at midnight came the cry, "Behold, the Bridegroom; go ye out to meet Him." This cry awakened them, and there was a revival of the truth -Christ as the Savior; Christ as the Head of His body the Church; the Bridegroom coming for His bride-truths for long years neglected. Our distinctive calling as belonging to Christ in glory; our privileges as holy and royal priests; children of the Father; members of the body of Christ; temples of the Holy Ghost. (See Eph. 1:22, 23; 1 Peter 2:5, 9; John 20:17; 1 John 3:1-3; 1 Cor. 12:12-27; Eph. 4:4; 1 Cor. 6:19; John 14:16.) These truths and others, gave full assurance of faith and hope and understanding, and enabled Christians to look for the coming of the Lord with rejoicing as a blessed hope.

The foolish also became active, but all we see of them is they find their torches smoldering ("going out," margin) and they have no oil. They go to men to get it, but their efforts (and it is efforts the poor unsaved often depend on), were unavailing, for while they went to buy, the Bridegroom came.

If they had come to the Lord in time, they "would have had salvation as a gift, for "the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.' But they did not receive Christ as their Savior, and while the others went in to the marriage, they were left out; the door was shut, they were shut out to eternal woe. How shall we escape if we neglect so great salvation?

But the wise trimmed their lamps also. Every believer in Christ is ready, because he is a believer; he is sure to go when Christ comes (1 Thess 4:15-18.) He is born again, he knows his sins are forgiven; he has eternal life, the Holy Spirit dwells in him. (1 Peter 1:23; 1 John 2:12; John 3:36; John 14:16, 17.) The Holy Spirit is the oil.

But the believer may grieve the Holy Spirit (Eph. 4:30) and he may fall asleep, or get into worldly company and ways. So Eph. 5:14 says: "Awake, thou that steepest, and arise from among the dead, and Christ shall shine upon thee." And Rom. 13:11 says: "It is high time to awake out of sleep; for now is our salvation nearer than when we believed." And in 1 Thess, 5:16, "Therefore, let us not sleep, as do others; but let us watch and be sober." And in Luke 12:35, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord." So we must endeavor to "walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." It is our privilege to have Christ filling our hearts with peace and joy, and thus be serving Him while we wait to see Him, and be with Him in glory.

Ques. Would like to understand more about the priesthood and advocacy of Christ. H. M.

Ans. In the tabernacle plan in Israel, Aaron was the high priest, and his sons were priests. The Levites served the tabernacle. All the rest were Jehovah's people.

In Christianity, Christ is the High Priest; each believer is a priest (1 Pet. 2:5); a servant (Heb. 9:14); a child of the Father (1 John 3:1); a member of the body of Christ (1 Cor. 12:13); a temple of the Holy Spirit (1 Cor. 6:19).

Aaron and his sons typify Christ and the Church as worshipers. In this sense, "He bears the iniquity of our holy things." Our mistakes in worship or prayer (Exo. 28:38). He is a priest forever after the order of Melchisedic; that is, unchangeable, for He ever liveth to make intercession for us (Heb. 7:25); He made propitiation for our sins (Heb. 2:17); He succors us when tempted (4:14); and leads us to the throne of Grace for timely he'p; He has compassion for our infirmities; He suffered to be fitted for such a place (5:8-10); He is our forerunner within the wail (6:19, 20; 10:19-22); He was not a priest on earth. His is a heavenly priesthood (8:4); He appears there for us (9:24).

Speaking generally our Great High Priest maintains us before God as His people, and keeps us from turning away, which in Hebrew is apostasy.

Christ, our Advocate, is with the Father for us as children. We need this, and on the ground of His finished work. He is "Jesus Christ the righteous." "If any man sin," his advocacy is brought into exercise. Our very sins causes Him afresh to serve us. The Father desires us to be happy children, and if we grieve that other advocate, or comforter, the Holy Spirit, we become unhappy, thus He leads us to confess our sins (1 John 1:9), and that restores our souls, for "If we confess our sins He is faithful and just" to the work of his Son "to forgive us our sins, and to cleanse us from all unrighteousness," and that means to help us to judge the cause of our failure. We need both forgiveness and this cleansing to be in happy communion with the Father. The Priesthood of Christ is therefore to strengthen us, and to help us to worship God acceptably, keeping us going on with Him through all the difficulties of the way.

The Advocacy of Christ is to maintain the failing one before the Father, and to restore him to happy communion, if he has failed.

Ques. Will you please explain 1 Tim. 4:14. "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery "? K. W.

Ans. Paul, the apostle, tells Timothy not to neglect the gift God had given him for his service among the saints. (See also another instance. of this in Col. 4:17.)

Not alone was it given by God to him, but Paul was given a prophecy about it; and further, the presbytery, or elder hood, had laid their hands also on him, identifying them with his work, and showing their approval and fellowship with him in it. (See also 1 Tim. 1:18; 2 Tim. 1:6.)

Both Timothy and Titus were delegated by the authority of the apostle to set things in order in the assemblies, and to appoint elders. (Titus 1:5.)

Correspondence: Matt. 7:6; Rom. 11:26; PSa. 138:2; 1 Cor. 15:29; Acts 2:16-17

Ques. In what way can the Christian cast his pearls before swine, or give the holy things unto dogs?

Ques. What does "All Israel shall be saved" mean? (Rom. 11:26.)

Ans. It means that Israel as a NATION will be saved. It does not mean that every Israelite will be saved. All of them, as well as all Gentiles, who have died without Christ, are lost for eternity, for they have died in their sins. Israel is to be gathered into Palestine again, and all the ungodly ones will be sifted out from them, and the rest will have the national place and be twelve tribes again. (Ezek. 38; Rev. 7; Heb. 8:8.)

Ques. Please explain Psa. 138:2: "Thou hast magnified Thy Word above all Thy name.”

Ans. The absolute authority of the Word is seen in this verse. Jehovah has made His Word great above all His renown. We must therefore receive and honor the written Word above all the general teaching about Him: above everything else.

Ques. Please explain 1 Cor. 15:29.

Ans. The 29th verse must be read in connection with verses 16-18, verses 20-28 being a wonderful parenthesis. The word "for" has often the sense of "in view of." God was pleased to let the Church, during the first three centuries, be sorely subject to fearful persecutions. To be baptized was to take a step, with nothing in this world but death in view, or, as we say, death before them. They were baptized unto a crucified Savior baptized into His death, and, so to speak, buried with Him in baptism. And why should they take such a place, with nothing but a cruel death before them? But Christ is risen, and this altered everything else. What should they do which are baptized for (or in view of) the dead, if the dead rise not at all? It has been said, Why should they fill up the ranks that were being swept off by the most cruel deaths? Paul then seems to refer to this in his own history. But why do this, if there be no resurrection? Truly they were "as sheep for the slaughter.”

Ques. Is there any authority in the Word of God for women preaching? Does Acts 2:16,17 give any?

Ans. 1 Cor. 14:34-36 and 1 Tim. 2:12, distinctly forbid women speaking in public, or taking a place as teacher or preacher to men. We never find a woman speaking publicly in Scripture. Mary carried a message to the brethren (John 20:17, 18). Philip had four daughters that prophesied, but it must have been privately. Women were forbidden to be speakers in the assembly. The quotation from Joel's prophecy will be fulfilled in the day of Israel's restoration. The apostle said, "This is that which was spoken by the prophet Joel;" that is, it was of the same kind. It was not drunkenness as they supposed.

Correspondence: 1 John 10-11; Acts 8; Fasting

Ques. 128. Please explain 2 John 10, 11. B. S. Ans. In all of John's epistles the truth that Jesus Christ came in the flesh, that is: that He is a real man as well as the eternal God (John 1:14), is jealously guarded. The Scriptures everywhere declare it and assure it. "Thy throne, O God, is forever and ever," is said to the Son of God (Heb. 1:8), yet he was also the Son of man. (Heb. 2:6, quoted from Psa. 8.)

He was always God and with God (John 1:1), and when He took manhood, He could not cease to be a man. So we find Him in resurrection, "the man Christ Jesus." (1 Tim. 2:5.) He is the sustainer of the universe. (Eph. 1:20-22; Col. 1:16, 17; Heb. 1:2, 3.)

2 John 10, 11 tell us how to treat those who deny the truth that Christ is truly God and man. The elect lady was not to receive such a one into her house, nor bid him God speed (salute him). For he that biddeth such God speed, is partaker of his evil deeds. Such a teacher is an antichrist. (1 John 2:22.) His teachings are blasphemy.

Ques. 129. Do you think Simon, the sorcerer was truly converted? Acts 8.

M. A. H.

Ans. Simon the sorcerer was the first one we read of being baptized with Christian baptism; so was nominally a Christian, but in reality was unconverted. He was the first tare in the wheat field. (Matt. 13.) The first one at the feast not having on a wedding garment. (Matt. 22.) The first of the foolish virgins who had lamps, but had no oil in their vessels with their lamps. He would illustrate the one described in Heb. 6:4, 5, as once enlightened, but without life; as having tasted of the heavenly gift, but did not feed on it; as a partaker of the Holy Ghost, being in the house of God (by baptism), where the Holy Ghost dwells, but he is not sealed; and as having tasted the good word of God, yet did not make it His own; he also saw the powers of the world (age) to come, the miracles wrought by Philip."

In verse 13 we read; "Simon himself believed," showing that his faith was only of himself, the natural mind, like those in John 2:23-25, who believed when they saw the miracles, but the Lord did not commit Himself unto them. (See John 6:66.) We see in Eph. 2:8 where true faith comes from, "For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast."

We have just to read Acts 8:20-23, to see that Simon was still a slave of sin and Satan, a lost man.

Ques. 130. Is fasting useful now, or was it only under the law? C. M.

Ans. The Lord said: "This kind goeth not out but by prayer and fasting." Matt. 17:21. Prayer expresses our dependence on God. Fasting, where it is real, expresses a lowly, contrite condition of soul that refuses self-gratification for the purpose of being more in the presence of God. This is not imposing a rule on oneself or on any one, but it is feeling the necessity of being more abstracted from things around, that we might be more alone with God. The passage before us warns us not to appear fasting before men, but in secret with the Father, in the realization of having to do with God. There is no satisfaction in it to the flesh. To boast about, or to be proud of it, is to show that it was a sham. We find it used both in the Old and New Testament times.

Correspondence: Sabbath Day Points to?; Acts 2:17; 1 Cor. 7:14; Musical Instrum.

Ques. Does the Sabbath day in Genesis 2:1-3 point on to the eternal state, or to the Millennial reign of Christ? (Isa. 66:23; Col. 2:16-17).

Ans. In Genesis 1:26-28, we see in figure Christ and the Church, reigning over the earth, that is the time spoken of in Isaiah 66, when the Sabbaths will again be observed, and in Colossians 2:16-17 still shadow things to come.

We, as the Church on earth now, have Christ, the body, or substance of all the shadows. He is our rest now (Matt. 11:28), yet in Hebrews 4, we look on expecting the time when God’s rest comes, that is, the eternal state, to have our part in it, when

“All taint of sin shall be removed,

All evil done away;

And we shall dwell with God’s Beloved

Through God’s eternal day.”

Ques. When does Acts 2:17 apply?

Ans. Joel 2:28-32 will be fulfilled in the Millennial reign of Christ. In Acts 2 it is quoted to show that these men were not drunk, as was supposed, but that the Holy Spirit was causing them to speak with tongues, that all the nations present might understand the gospel. It was of the same kind of power of the Spirit, but it was not the fulfillment of these Scriptures.

Ques. What does 1 Corinthians 7:14 mean?

Ans. God respects the children of believers, even where only one of the parents is converted and expects that parent to own His name, and to claim God’s promise for the children’s training and salvation (Acts 16:31).

The unbelieving parent is sanctified by the believing one. This is in contrast with the marriages in Ezra 10, and Nehemiah 13. In these, God did not own the marriages, or the children. In 1 Corinthians 7:14, God owns the marriage, and the desires that the children may be trained for Him. Sanctification means the act of setting apart. Here it does not mean salvation. God does not approve of believers and unbelievers yoking themselves. It is quite wrong for a believer to engage himself, or herself to an unbeliever (Amos 3:3, 2 Cor. 6:14-18).

Ques. Does the Word of God forbid us to possess musical instruments?

Ans. No. Christians are left free to be led by the grace of God which has saved them, and to be constrained by the love of Christ to live, not to themselves, but to Him who died for them, and rose again (Rom. 12:1-2). We may use our music for the Lord, though it is first seen in Cain’s world (Gen. 4:21), and Satan uses it to blind many (Job 21:6-14).

In Christian worship as found in Scripture, instrumental music has no place. “They that worship God must worship Him in spirit, and in truth: for the Father seeketh such to worship Him” (John 4:24; Phil. 3:3).

In Israel’s worship to Jehovah as an earthly people, we find choirs and instruments, wind and stringed instruments, with timbrels and cymbals (Psa. 150), also in idolatry (See Dan. 3).

We find all kinds of instruments employed, but not in Christian worship.

“Let us go forth therefore unto Him without the camp, bearing His reproach” (Heb. 13:13).

Correspondence: Gen. 7:2 Clean/Unclean 7/2; Baptism

Ques. Will you please tell us why in Gen. 7:2, Noah was to take seven of the clean beasts, and two of the not clean beasts into the ark with him? M. J. J.

Ans. Two were to keep seed alive on the face of the earth. But God hack in view that man should worship Him, and this could only be carried out by the animals that are typical of Christ. Noah would know which kind, by the number of animals that came to him. In 8:20 we find him building an altar, and offering of every clean beast, and of every clean fowl, burnt offerings unto the Lord. And the Lord smelled a sweet savor, and on the ground of this, though man's heart is always evil, He promised blessing to the earth. Adam and Eve were clothed with skins by the Lord God. Abel offered the firstlings of his flock with the fat thereof. These are all typical of Christ, the one great sacrifice for sin, who has manifested the righteousness and grace of God.

Long afterward (Lev. 11), the difference between the clean and the unclean is unfolded for Israel's guidance, as to what they should eat, and for our instruction. The clean animals chew the cud, and divide the hoof teaching us to meditate on the Word, and to walk it out practically. The fins and scales of the clean fish speak to us of separation from the elements around, and of the power of the Spirit to live above the world's ways. The clean birds teach us that we are children of the day, and that we are to love one another. (Gal. 5:14, 15.) The clean creeping things, with legs above their feet, teach us of the faith that rises over every difficulty to walk with God. (Psa. 18:29.)

The Christian is free to eat what flesh he pleases, if the blood of it shed, and he gives thanks to God for it. (Gen. 9:3, 4; Acts 15:20, 29; Rom. 14:14; 1 Tim. 4:3-5.) "It is sanctified by the Word of God, and by prayer."

Ques. I have been troubled about my baptism. When I was a baby I was sprinkled by a priest. Is this acceptable in God's sight? G. L.

Ans. There are two aspects of what in Scripture is called the Church. The one is the body of Christ, which is formed by the Holy Ghost, and all that are saved are in it; they have that Holy Spirit dwelling in them, which unites to Christ the Head, and to each other. (1 Cor. 12:12, 13; Eph. 4:4.) No unconverted are in that.

The other aspect is the House of God on earth, which is profession. We speak of it as Christendom. All that are baptized to the name of the Father, the Son, and the Holy Ghost, are in it. Men build it in that way. (1 Cor. 3:10-17; Gal. 3:27; Eph. 4:5.) All that are baptized are in it, it includes all profession. God recognizes it in Rev. 2 and 3, which includes Roman Catholic seen in Thyatira, and Protestant as seen in Sardis, which has a name to live but is dead.

When the priest, a professed servant of God, repeated the words over you, "to the name of the Father, Son and Holy Ghost," you were brought by his act into this profession, and you cannot get out of it, to be brought in again. We do not get the words "sprinkling" or "immersion" in Scripture in connection with baptism. When I baptize any one, I like to dip them in water as it is more after the figure of 'burial used in Rom. 6, and Col. 2, but I would not rebaptize any one if I knew it, because the name, and not the amount of water, is the thing of importance.

Before baptism, you were a "Gentile," after it, you are "Church of God." (1 Cor. 10:32: Gal. 3:28.) When you left the Romish Church, you did not leave the Church of God, but only the sect. It would not be obedience to the word to be baptized over again. It does not say in any place in Scripture, that it must be "after you believe."

Correspondence: 1 Peter 3:19; Jesus Always Son of God

Ques. Did the Lord's spirit go into prison to preach the gospel when He died? Is that what 1 Peter 3:19 refers to? V.

Ans. It was Noah that preached to the people before the flood by the Spirit by which Christ was quickened from the dead. The flood put them all in prison, because they did not hearken to the word preached. There is no preaching in prison in the Scriptures. 2 Peter 2:9 tells us they are there awaiting eternal judgment.

When the Lord Jesus was on the cross He said, "Father, into Thy hands I commend My Spirit”

Luke 23:46; and in John 19:30, He gave up His spirit. The Father 's hands is not a prison. He said to the thief at His side, "Verily I say unto thee, Today shalt thou be with Me in Paradise'" (which means "garden of delights"), that was not a prison (Luke 23:43). There was only one happy place, and that was in the presence of God.

Atonement was made on the cross when Jesus was forsake of God. His death goes with it, His body was in the grave, but death could not hold Him (Acts 2:24). His soul or spirit was in hades, that is the unseen or state of being unclothed (2 Cor. 5:1). It does not say in the Bible that He descended into hades, translated hell (a creed of man 's said that), but He was in the unseen. Before he went there, He prayed that He would be saved out of death (not from it.) He came to die. Psa. 16:9, 10 is the answer to His prayer in Heb. 5:7. His body was then in the lower parts of the earth, and in going there it was to defeat Satan's power, and to deliver those who through fear of death were all their lifetime subject to bondage (Heb. 2:14). We as believers are those delivered from the bondage of sin and Satan's power,-the freed captives (Luke 4:18, Eph. 4:8).

Ques. What scripture would you give to prove that Jesus was ever the Son of God? E. G. M.

Ans. "In the beginning God created the heavens and the earth." Gen. 1:1. God is Father, Son and Holy Spirit (verse 26), "Let Us" proves it.

John 1:1, 2, 3. He is called the Word, verses 14, 18, 29, 49, 51, speak of the same blessed Son. "In the beginning (before anything was created) was the Word," this declares His eternal existence. "The Word was with God," tells His distinct personality. The Word was God, tells His absolute deity. "He was in the beginning with God. All things received being through Him, and without Him not one thing received being, which has received being." (N. T.)

The Son of God is spoken of as the Creator and the upholder of the universe (Col. 1:15, 16, Heb. 1:3). Unto the Son, He saith, "Thy throne, O God, is forever and ever" (Heb. 1:8; Psa. 41:13; 106:48). He is the great "I Am," the ever-existing One (Ex. 3:14; 6:3; Isa. 6:1-3; John 8:58; 12:41). He is ''the Mighty God„ the Father of eternity" (Margin) (Isa. 9:6). "Whose goings forth hath been from of old, from the days of eternity" (Margin) (Mic. 5:2). When on earth He was "God manifest in flesh" (1 Tim. 3:16). "In Him dwelt all the fullness of the Godhead bodily" Col. 2:9. "He is the true God and eternal life" 1 John 5:20 (N. T.)

When He became a man, He is the First-born (highest) of all creation (Col. 1:15). When He rose from the dead, He became the Head of His Church in new creation (Col. 1:18; Rev. 3:14). "First-born," means Supreme, Highest. Yet, though He was rich in glory from all eternity with the Father, He veiled His glory under a servant's form, and became poor, that we through His poverty might be rich (2 Cor. 8:9).

"Fairer than all the earth-born race

Perfect in comeliness Thou art,

Replenished are Thy lips with grace,

And full of love Thy tender heart.

God ever blest! we bow the knee,

And own all fullness dwells in Thee."

Correspondence: Works and Rest; 1 Pet. 3:19;John 13:1; To and Fro in Dan.12:4

Ques. What works were finished from the foundation of the world? (Heb. 4:3.) What is the rest which remains to the people of God? (Verse 9.)

All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's Beloved,

Through God's eternal day.

Ques. Did the wicked who were drowned at the flood, go into everlasting punishment in Sheol, or did they have another chance when Christ preached to the spirits in prison? (1 Peter 3:19.)

Ans. All the wicked that died before, at, or after the flood, will be raised to stand before the great white throne (Rev. 20:11-15). This is the resurrection of judgment. (John 5:29.)

When Christ died, His spirit went to the Father.

“Father, into Thy hands I commend My spirit." Luke 23:46.

His body was put in the grave. Then He arose, and after forty days He ascended up on high. He is now the Man at God's right hand. It is a man-spirit, soul and body-that ascended. He had been in death, but could not be holden of it. That was “the lower parts of the earth." When He ascended up on high, He led captivity captive. Satan is vanquished, and we are set free, sharing His triumphs now over sin, death and Satan's power. This is our blessing now, as brought to Himself to share His place before and with His God and Father.

Ques. What does, "He loved them unto the end" mean? (John 13:1.)

Ans. Christ's love is eternal, it cannot cease, nor change. It is proved by what He did on the cross (Eph. 5:25).

In the present by what He is doing (Eph. 5:26). In the future by what He will do (Eph. 5:27).

In the glory we will still feast and delight our souls in His love. So here on the journey until it end, we can count on Him to care for and provide all we need, spiritually and temporally. There is no end to His love. "The end" here, must therefore mean, all the way through (see also Heb. 7:25).

Of Him and His love will we sing,

His praises our tongues will employ,

Till heavenly anthems we bring

In yonder bright regions of joy.

Ques. Who are the many that "run to and fro"? What knowledge is increased? (Dan. 12:4.)

Ans. It is the last days of Israel's history under the times of the Gentiles. Another translation puts for "run to and fro," "shall diligently investigate." The Psalms, Prophets, Gospels and Revelation will be well investigated, and guidance given to both converted Jews and Gentiles then, where the Gospel of the Kingdom is preached. It is not yet. Daniel's book is still sealed.

Correspondence: Different Kingdoms in Scripture?; Reign in 1000 yrs; MAT 25:21,23

Ques. I would like some help as to the different Kingdoms mentioned in Scripture. Kingdom of Heaven (Matt. 26:29); The Kingdom of God (Matt. 21:43): The Kingdom of Christ and of God (Eph. 5:5); The Kingdom of His Dear Son (Col. 1:13); Everlasting Kingdom of our Lord and Saviour Jesus Christ (2 Pet. 1:11).

Ans. The “kingdom of heaven: and the “kingdom of God” are “in many respects identical, but the ‘kingdom of heaven’ occurs in the gospel by Matthew only, and stands in contrast to Messiah on earth. It refers to the rule of that which God has set in heaven, and commenced when Christ went to heaven. The ‘kingdom of God’ is more connected with the moral state established in man.”

“My Father’s kingdom” refers to the upper or heavenly part of the Millennial kingdom.

“The kingdom of God and of Christ” expresses the moral realm in which is found the will and presence of God and of Christ.

The “kingdom of His dear Son,” or “The Son of His Love,” refers to that moral sphere presided over by Christ as the Son of the Father in counsel and love.

“Everlasting kingdom of our Lord and Saviour Jesus Christ,” refers to that eternity of blessing which shall be enjoyed in the presence of the glorified and victorious Christ.

Ques. Will the Lord, with His saints, reign on the earth during the thousand years? (Rev. 20:4).

Ans. All the Old Testament saints, with all believers of this present age, and all those who suffer martyrdom during the tribulation period, will reign with Christ, not on, but over the earth. Revelation 5:10 should read, “And they shall reign over the earth.”

In Zechariah 14:4, we are told that in one act of judgment His feet shall stand upon the Mount of Olives.

Ques. Will the Lord be able to say to any of His own, “Well done, good and faithful servants?” (Matt. 25:21,23).

Ans. The Lord did say to His disciples amid all their failures, “Ye are they which have continued with Me in My temptations” (Luke 22:28), where they could not impute faithfulness to themselves, He, knowing their hearts’ earnest desire to please Him, though hindered by weakness and all that belongs to the flesh, could say it of them.

We are His servants and His friends also. It is ours to serve in the intimacy of friends. And in glory “His servants shall serve Him” (Rev. 22:3). No mixture of self in it then. But notice how Matt. 25:21,23, reads, “His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.”

It does not say that anyone was faithful in everything. What encouragement this is to seek to please Him in all that we can (1 Cor. 4:5).

The Age of Accountability and Eternal Welfare of Children

-Would you give some information regarding the eternal welfare of children and all who die before the age of accountability? What place will they occupy in heaven?"

ANSWER: Millions of children have died in infancy, not because of their own sins but because of Adam's. They came into the world with a fallen nature, and were subject to death, for death is the common lot of man since the fall (Heb. 9:27).

The wicked dead will be raised to stand before the Great White Throne to be judged: it is important to notice that they will be "judged according to their works." Now it is evident that an infant could never be judged for his wicked works; nevertheless, as one born in sin he needed a Savior. This the Lord Jesus is for him by. His death on the cross, for He "came to save that which was lost." Compare Matt. 18:11 with Luke 19:10. In the former, children are the subject and it says to "save that which was lost." In the latter, where adults are considered, it says to "seek and to save that which was lost." Adults being sinners by practice as well as by nature had "turned every one to his own way" and had to be sought as well as saved.

The answer to your second question is that they will be raised from the dead at the first resurrection and have a heavenly portion along with all the heavenly saints; they will not, however, form a part of the bride of Christ, as, only_ those sealed with the Holy Spirit on belief in the Lord Jesus Christ as their Savior become a part of the Church (see 1 Cor. 12:13 and Eph. 1:13). None of the Old Testament saints, nor any before the Day of Pentecost, will be a part of the Bride, but will be, as John the Baptist expressed it, the friends of the Bridegroom. They will have their own special place in those heavenly glories as trophies of the Savior's work of redemption. It has been suggested that perhaps these children will form one of the families in heaven as mentioned in Eph. 3:15 which should read, "Of whom every family in heaven and earth is named."

Correspondence: Heb. 4:3, 9; Second Chance for Drowned?; John 13:1; Dan. 12:4

Ques. What works were finished from the foundation of the world? (Heb. 4:3). What is the rest which remains to the people of God? (Heb. 4:9).

Ans. God had wrought in creation and then rested from His works when He had finished them, but man did not enter into it. Neither did Joshua nor David give God’s people rest; so that the rest of God is still future, and believers will enter into it. We are to take care not to appear like coming short of it. It is laboring now as Christians; it will be resting when God’s rest comes.

All taint of sin shall be removed,

All evil done away;

And we shall dwell with God’s Beloved,

Through God’s eternal day.

Ques. Did the wicked who were drowned at the flood, go into everlasting punishment in Sheol, or did they have another chance when Christ preached to the spirits in prison? (1 Peter 3:19.)

Ans. All the wicked that died before, at, or after the flood, will be raised to stand before the great white throne (Rev. 20:11-15). This is the resurrection of judgment. (John 5:29.)

When an unsaved man dies, his soul is in prison, awaiting the judgment (2 Peter 2:4,9); he is also in torment. See Luke 16:23, where the rich man’s soul is “in torment,” while men give his body a funeral. It is everlasting punishment; justice cannot be defeated when Christ is the judge. The wrath of God abideth on the sinner (John 3:36).

When Christ died, His spirit went to the Father.

“Father, into Thy hands I commend My spirit” (Luke 23:46).

His body was put in the grave. Then He arose, and after forty days He ascended up on high. He is now the Man at God’s right hand. It is a man—spirit, soul and body—that ascended. He had been in death, but could not be holden of it. That was “the lower parts of the earth.” When He ascended up on high, He led captivity captive. Satan is vanquished, and we are set free, sharing His triumphs now over sin, death and Satan’s power. This is our blessing now, as brought to Himself to share His place before and with His God and Father.

Ques. What does, “He loved them unto the end” mean? (John 13:1).

Ans. Christ’s love is eternal, it cannot cease, nor change. It is proved by what He did on the cross (Eph. 5:25).

In the present by what He is doing (Eph. 5:26). In the future by what He will do (Eph. 5:27).

In the glory we will still feast and delight our souls in His love. So here on the journey until it end, we can count on Him to care for and provide all we need, spiritually and temporally. There is no end to His love. “The end” here, must therefore mean, all the way through (see also Heb. 7:25).

Of Him and His love will we sing,

His presence our tongues will employ,

Till heavenly anthems we bring

In yonder bright regions of joy.

Ques. Who are the many that “run to and fro”? What knowledge is increased? (Dan. 12:4).

Ans. It is the last days of Israel’s history under the times of the Gentiles. Another translation puts for “run to and fro,” “shall diligently investigate.” The Psalms, Prophets, Gospels and Revelation will be well investigated, and guidance given to both converted Jews and Gentiles then, where the Gospel of the Kingdom is preached. It is not yet. Daniel’s book is still sealed.

Correspondence: 1 Cor. 11:30; Luke 16:1-12

Ques. Please explain, "For this cause many are weak and sickly among you, and many sleep." 1 Cor. 11:30.

Ques. Luke 16:1-12.UK 16:1-12{

Ans. As to the parable of the unjust steward, the moral is this-use the present with an eye to the future-"The Lord commends the unjust steward" not for his honesty surely, but because he had dealt wisely; and the wisdom consists simply in providing for the future. This is the point of the parable. The lesson it teaches us is to use this world's riches-which are not what properly belong to us, as Christians-in the service of Christ-to do good-to distribute and communicate-to open our hands wide to every form of human need-to lay up in store a good foundation against the time to come (1 Tim. 6:17-19).

A Reader Suggests Concerning False Teaching

Our correspondent referred to some of the recent subjects taken up in "The Editor's Column" regarding certain evil teachings that have crept into the professing church, and suggested that we quote the scriptures that are used by those who teach error, and then that we explain how these same scriptures are misused.

ANSWER: It scarcely falls within the scope of this publication to take up the misapplied and distorted scriptures that are used by the false teachers of the cults. It would be an almost endless task, and eventually we would have to come back to the firm foundation on which our faith rests—the plain, incontestable statements of Scripture.

All of the teachers of false doctrines have fixed but delusive paths through the Scriptures. They will lead one on from place to place, verse to verse, and quote passages that have no connection with the subject being attacked. Practically all of the false doctrines are supposedly built on the statements of Scripture. But none of this need alarm us, for the Word of God never contradicts itself, so if we know a certain truth from a plain statement of Scripture we need never fear that anything else in that blessed volume will ever alter what we know. We can take our stand there with all confidence.

It is of these heterodox teachers that the "babes" in the family are warned in 1 John 2:18-27. Their danger is false doctrine, but even they need not be misled by it, for they—the babes—"have an unction from the Holy One, and... know all things." The Holy Spirit who indwells the one who was saved only yesterday will teach him what is not the truth. What the young convert needs is simple faith and confidence in God. He may then be like the lady of whom we heard; she was truly saved, but not deeply taught, and when some of the so-called "Jehovah's Witnesses" came to her with their false doctrine she simply replied, "I do not know what is wrong with it, but it is not the Shepherd's voice." The Spirit of God gave her to be conscious of the defects in their speech; their speech always betrays them. It reminds us of the greatest of all false teachers—the false prophet who is to come, the antichrist—who will have a deceptive appearance, but a telltale speech:

"He had two horns like a lamb, and he spake as a dragon." Rev. 13:11.

It is not wise to allow these people to take the lead in conversation; in fact it is wiser to leave them alone. Those who have gone into these fundamental errors and become teachers of it are almost without exception irrecoverable. They seem to be given over to it as by the government of God, somewhat in the same manner in which the false profession of Christianity will be given over in the day now speedily approaching: "And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thess. 2:11, 12.

There may be times when one would not be sure that the person who mentions such errors is a teacher of it, and so would want to answer him. But in any such case it is always prudent to stay fast by what you know the Word of God says; do not be led about by a fast scampering through the pages of the Bible, but make all stand or fall on a simple statement that you do know. Keep to it, and keep the questioner to it.

We might illustrate this by naming a few points: suppose the one who comes to you is suspected of holding to the false teachings of "Jehovah's Witnesses"; challenge him on the ground that the Lord Jesus is truly God (watch that he does not admit that He is the Son of God and yet deny that He is truly God Himself) and this will bring out the seriousness of the error.* You do not need to know all the misuse he will make of Scripture in an attempt to prove his point, but stand fast as to what you know; for instance, John 1:1, 2. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." Here we find the eternity of His being (He was in the beginning), the distinctness of His Person (He was with God), and His own deity, for He "was God." Your acquaintance, being a deceiver or a deceived one, may refer to the fact that the Lord Jesus as born into the world was declared to be the Son of God—"Thou art My Son; this day have I begotten Thee" (Psa. 2:7)—or that in Matthew 3 He was declared to be the Son of God after His baptism. All this in no way nullifies the fact of His deity and eternal existence, but merely brings out that as a man in this world He was called the Son of God. Rom. 1:4 connects this with His being declared to be the Son of God with power by the resurrection from among the dead.

If the perfect sinlessness of the Lord Jesus as a man down here is attacked, you need not know more or press more than, He "did no sin, neither was guile found in His mouth" (1 Pet. 2:22), and that He "knew no sin" (2 Cor. 5:21), and "in Him is no sin" (1 John 3:5). He is a liar who denies this, and one may safely cut any conversation short with such a person. It would be hard to imagine all the twisting and turning of the Scriptures that would be done to refuse these simple, clear, and precise statements. Much error along this particular line has come from a bad use of the Psalms. There are some psalms in which the language is that of the Lord Jesus Himself, but in others He identifies Himself with a suffering Jewish remnant. It will be obvious' that if you take the language of the remnant in their sin, and make it apply to the Lord, it is basic error.

If the subject be "soul-sleeping," the false teacher will probably refer to Ecclesiastes where the language is that of a man "under the sun" who sees all here, and no more. It is apart from a revelation. But here again, stand on what you know—"To depart, and to be with Christ; which is far better" for the saints, and Luke 16 which draws aside the veil and lets us see the misery of the lost, even before the resurrection and final judgment.

If the deluded soul seeks to assure himself that there is no hell, you need not try to answer all his "foolish and unlearned questions," but stand by what you know, as in Mark 9, "where their worm dieth not, and the fire is not quenched," and "the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are [they will have been there a thousand years then, and are not annihilated], and shall • be tormented day and night forever and ever." Rev. 20:10.

When the Lord Jesus was down here the devil once came to Him with (as it were) a Bible in his hand. He sought to have the Lord tempt God o see if He would be as good as is word, and then quoted a part of the 91st Psalm. What he did was to quote only a portion of it, which in reality falsified what it did say. The devil said, "It is written, He shall give His angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." Matt. 4:6. But the devil left out that the angels who were to take care of the Messiah were "to keep Thee in all Thy ways." Now the enemy craftily applied a psalm to the Lord that properly applies to Him, but it certainly was no authority for Him to cast Himself down from the pinnacle of the temple to see if the angels would take care of Him in so doing. The word said that they would keep Him in all His ways, not just in some unwonted test. Now the Lord might have said to him, "Satan, you have misquoted that scripture," but He did not; He merely replied by quoting another scripture; namely, "Thou shalt not tempt the Lord thy God." The Lord knew the devil was misusing the Word, but He also knew, from another statement, that the thought he suggested was wrong. And so with us; we may not know that a certain scripture is actually being misquoted, or misused, but we should know from other portions of the Word of God by what principles we should act; and so we would be kept. Stand by what you do know, and do not reason, but accept the veritable language of Scripture in all simplicity.

Correspondence: Answer to a Paper Sent for Criticism, Part 2

Answer to a Paper Sent for Criticism

1 Tim. 2:6 is quoted to show that at some future time after death, and in resurrection,, the unsaved will all receive the gospel. It is said God's power will do it. Let us see this verse and its context. This Russelism teaches that you may sin as much as you like, you are going to be saved any way, for God is too loving to damn any of His creatures, and the writer calls this righteousness, for Christ died for all, tasted death for every man.

What horrible perversion of Scripture! How God's grace is turned into lasciviousness, "Let us do evil that good may come, whose damnation is just." Rom. 3:8. Look then at 1 Tim. 2:3 to 7, "This is good and acceptable in the sight of God our Savior who desires all men to be saved, and to come to the knowledge of the truth." This is surely in the present time.

Paul found out his sinful condition by the Lord Jesus speaking to him from the glory (Acts 9). Up to this time he thought of himself as serving God, but now he saw all his righteousness was filthy rags. (Phil. 3:4 to 6 compare with 1 Tim. 1:12 to 15). "This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners, of whom I am the chief." "There is one God and one Mediator between God and men, the Man Christ Jesus; who gave Himself a ransom for to be testified in due time.”

God could say in Job's day (33:24), when a man was convicted of his sinful condition, "Deliver him from going down to the pit, I have found a ransom." Christ Jesus is that ransom, the only Mediator between God and men, and verse 7 declares that Paul was a preacher and an apostle (a sent one), a teacher of the Gentiles in faith and truth, so that the due time had arrived for us all to hear the story.

This paper's statements contradict all the gospel story,, denies that God will do as the Scripture, that is, His Word, says that He will do. There is nothing in this passage about a future day of salvation. It is what is declared now: it is the truth for the present period of God's grace. What can God do but carry out His word with the despisers of His grace,

“Behold, ye despisers, and wonder, and perish" (Acts 13:38 to 41).

“He that despised Moses' law died without mercy"... "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace'?" Heb. 10:26 to 31.

Dear reader, hearken not to men's fables. Believe God's Word, and be saved now!

John 1:29, ''Behold the Lamb of God which taketh away the sin of the world." In Heb. 9:26, we see that the work is done. "Once in the end of the world (that is, man's trial is at an end) hath He appeared to put away sin by the sacrifice of Himself." And on account of this sacrifice, all believers are now accepted in Him, also the foundation is laid for all things in heaven and earth to be reconciled to God (see Col. 1:20, 21; also Heb. 9:22, 23), hut the lake of fire and its inhabitants are not the "things in heaven and earth," there is no reconciliation of those in the lake of fire. Sinner, do not let the servants of Satan blind your eyes to God's salvation. It is now, now, COME NOW! 'Titus 2:11 is for men now, and Isa. 61:1 to 3 tells of salvation, and also of the day of vengeance (ver. 2).

Rom. 5:18. Leave out the words in italics, and we see that it is the two headships: Adam's sin and Christ's one righteousness. All men come under the first; grace puts the believer under the second. Verse 19 confirms this.

Lev. 23:10, 11 is Christ's resurrection in type. The Church period is Verses 15 to 17.

Isa. 53:4 to 6 is the language of believers. Only such can say, "Christ died for our sins." We can say to the unconverted, "Christ died that you might be saved," "Christ died for all," but it is "whosoever believeth on Him shall receive remission of sins." (Acts 10:43). Such are "justified from all things" (Acts 13:38, 39), and in 1 John 2:12, "I write unto you, little children, because your sins, are forgiven you for His name's sake." We are children, of God, and our sins all forgiven.

In Mark 9:43 to 48 three times our Lord speaks of the worm that dieth not, and of the fire that is never quenched. Gehenna outside Jerusalem is the illustration the Lord uses. That fire is quenched, and worms gone long ago, but the Word of the Lord endureth forever; and the worm that torments the unsaved, is their worm, and fire is what they are cast into. Their worm denotes that each one will be punished according to his own sins, while the fire contains all the lost. (See also Luke 12:47, 48; Eph. 5:6; Col. 3:6.)

2 Peter 2:4, 9 tells that the wicked are reserved unto judgment, both men and angels.

Eph. 2:1. "Dead in trespasses and sins" is the spiritual condition of us all as born in sin. In Romans we are seen living in, sin till we are converted.

Eph. 2:8 tells how we are saved. By grace and through faith, with no good works to boast of. Our old nature is not changed, and we shall not get rid of it till our earthly journey is ended, but God has given us a new life, and the Holy Spirit dwells in us to teach us, and is the power of our new life. Our old man is crucified with Christ (Rom. 6:6), so that we are to reckon ourselves dead indeed unto sin, but alive unto God through Jesus Christ our Lord, (verse 11), so that we are not slaves to sin any longer.

The word mortal is never applied to the soul. It is the body that is mortal. "The soul that sinneth it shall die" (Ezek. 18:20) means the person. That was judgment on the earth. It is the same in Acts 27:37. There were 276 souls or persons in the ship. There is plenty of proof in Scripture to show, if a man is willing to receive it, that the soul is immortal. Men may kill the body, but they cannot kill the soul (Luke 12:4, 5). We are to fear Him who after the body is killed, can cast the soul into hell, the place of punishment. 'The body is the tent or tabernacle wherein the man lives (2 Cor. 5:1, 4). If a Christian dies, he is "absent from the body, present with the Lord." (verses 6, 7, 8.)

(Continued from Page 252)

(To Be Continued)

Correspondence: Matt 12:16; 1 Tim 3:9; 1 Cor 3:14; Paul; Phil 1:15-16; Matt 18:20

Ques. Why was it that the Lord Jesus asked those He healed not to make Him known? (Matt. 12:16).

Ans. Because that He as Messiah was rejected, and Israel was no longer to be accounted His people. The next chapter shows us the new aspect of the kingdom of heaven, not to be set up in power at present, but in its mysterious form, by the preaching of the Word, while the King is absent in glory, and the Holy Spirit is dwelling in His people on earth.

Ques. What is meant by "Mystery of the faith" and "Mystery of Godliness" 1 Tim. 3:9, 16? B.

Ans. We are to hold the "Mystery of the faith" in a pure conscience (chap. 1:19). The faith is what is given us to know and hold as Christianity.

“The Mystery of Godliness" is the truth about the person of Christ. Christ was God manifest in flesh; He was justified in the Spirit as God's beloved Son. "Him hath God the Father sealed." The angels saw their Maker in the babe in Bethlehem's manger; He was preached unto the Gentiles as their Savior; we have believed on Him in this world; He is now received up into glory.

Ques. What is a reward? (1 Cor. 3:14). K.

Ans. It is something to show the Lord's appreciation of the servant's behavior.

Ques. Was Paul a Jew or Gentile? L.

Ans. He was a Jew by birth, who had obtained Roman citizenship, and when brought to know the Lord Jesus, and sealed with the Holy Spirit, He became a citizen of heaven (Phil. 3:21), a member of the body of Christ, and so became neither Jew nor Gentile but a Christian (1 Cor. 12:12; Gal. 3:27, 28).

Ques. How can one preach Christ of envy and strife? (Phil. 1:15, 16). Y.

Ans. These were jealous of Paul, and their hearts being away from the Lord, they thought to do him harm. We need to cleave in close communion to Christ our Lord to serve Him rightly.

Ques. Please explain Matt. 18:20.

Ans. Read verses 18.20. The whole Church (meaning Assembly in Scripture) at the beginning was gathered to the Name of the Lord Jesus Christ. Christ's name is the only name in Scripture to which the Holy Ghost would gather the members of the body of Christ. It is the same today; it is the only Name, the only Center God has for His saints to gather to, and there we have the promise, "There am I in the midst of them.”

The name of the Lord is "holy and true" (Rev. 3:7). To be gathered to His Name is to be gathered in separation from evil associations, evil doctrines, evil behavior, as 2 Tim. 2:22; and that includes the unity of the Spirit. All truly gathered, are in one fellowship. Acts 20:30 foretells how divisions came, and Rom. 16:17, 18.

In 1 Cor. 10:16,17 we find that children of God are gathered together as redeemed by the blood, and made members of the body of Christ. We gather together because we are one, and if the number is only two or three, yet He is in the midst of them.

Correspondence: Children of the Devil

Ques. Does it mean in 1 John 3:10 that every unconverted person is a child of the devil?

C. H.

Ans. This Epistle contrasts the old nature of the flesh, which we received from our first parents, with the new eternal life communicated to us, and which is seen in all its perfection in our Lord Jesus Christ. Some of the contrasts are,

God contrasted with the devil.

Light contrasted with darkness.

Love contrasted with hatred.

Obedience contrasted with sin, lawlessness or disobedience.

Righteousness contrasted with unrighteousness or wickedness.

Life (eternal) contrasted with death.

The one belongs to the divine nature. Without it, all mankind are alike. Sin is the only fruit the flesh can bear. We were morally like the devil who sinned from the beginning. Such truth is disagreeable to our pride.

The blessed Lord is the only exception. "In Him is no sin," and all He did was the Father's will. His one obedience has brought all believers into blessing. To Him is all the glory. Wonderful grace!

Now this "old commandment" (Christ the eternal life) is a "new commandment," because it "is true in Him and in you." (See chapt. 2:7, 8.) The believer has now a life whose character is morally divine, but the flesh in us now hinders its full development as it was manifested in Christ. What bliss it will be when rid of this hindrance, and we will be with Him and like Him forever!

Correspondence: Mark 16:15-19; Isa. 65:20; Luke 10:34

Ques. 7. Please give an outline of Mark 16:15-19. Is this mission, unto which the Lord sends "the eleven," continued beyond their personal testimony? W. H.

Ans. Here our risen Lord victorious over death, and sin, and Satan's power, is speaking "GO YE into all the world, (Lit. the whole creation) and preach the gospel to every creature". This is the good news just as we know it. "Christ died for our sins" and "is risen for our justification". And this was their authority to preach it.

16th Verse is the result of the preaching, "He that believeth and is baptized shall be saved: but he that believeth not shall be damned." Whosoever believed the gospel, and united with the disciples by baptism, confessing the Lord, would be saved. He who believed not, would be condemned; it is a question of salvation or condemnation.

17th and 18th Verses. In the signs that follow, we see: 1st, Satan's power defeated; 2nd, Grace reaches people of every language; 3rd, The servants are protected till their work is done. 4th, They heal the sick.

19th Verse is Christ's present place at the right hand of God.

20th Verse shows that they went forth and preached everywhere as in 15th verse, and the Lord worked with them and confirmed the word with the signs of His power following. (See also Heb. 2:3, 4.)

If there is a doubt on the mind of any believer as to his privilege to preach the gospel because he cannot do the miracles here spoken of, let him meditate and pray over the following scriptures which were written for the whole Church of God. Service is always individual, and each believer, young and old, male and female, needs to find his or her special sphere of service from the Lord and in obedience to the word. Acts 8:4; Rom. 10:14,15; Rom. 16; 1 Thess. 1:8; 2 Tim. 1:8, 4:2, 5; The gospel is good news committed to us who are saved, to tell others how they can be saved. Rom. 1:14-17.

Paul is not carrying out this commission of Mark 16, but had his own direct from Christ, the glorified Head, in heaven. He preached to every creature under heaven, and unfolded the mystery of the church. Col. 1:23-26.

Mark gives what is of general application; the rejection of Christ by the Jewish nation seen in Acts 1 to 8, and to "the Jew first" is left out by him.

Ques. 8

Please explain Isa. 65:20, "There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed." C. E.

Ans. Isa. 65:17 to 25 is a description of some of the blessings coming to Israel during the millennial reign of our Lord Jesus Christ. Heb. 8:8 to 12, tells us every one of them will know the Lord; Rev. 20:13, rids the earth of Satan during that period; Isa. 25:8, with 1 Cor. 15:54 and Rev. 20:4-6, let us see that ALL the sleeping saints have been raised, the First resurrection is completed; no more saints can ever die. It is of this period our verse speaks, death cannot touch the infant of days nor the old man leaning on his staff for multitude of days Zech. 8:4, 5. One of an hundred years is counted as a child or youth; if he die it is as a sinner, accursed.

Though Satan is bound and the Lord Jesus Christ is reigning; death and sin are present in Millennial days, proving that man's evil nature is unchanged. The new birth is needed in all dispensations before a man can enjoy communion with God. John 3:3-5.

Ques. 9

What does the INN, in Luke 10:34 represent? L. G.

Ans. Luke 10:25-37. This story spoken by our Lord to the lawyer who tempted Him, and who thought he could keep the law; not knowing his own badness nor his helplessness, illustrates the grace of God in our Lord Jesus Christ. It pictures man on the downward road, ruined and helpless, unable to receive the benefit of priest and Levite; who therefore pass by on the other side.

In the Samaritan we see the love and grace of God to His enemies, in our blessed Lord coming down from heaven, taking our place and bearing our sins on the cross, 2 Cor. 8:9, taking us up in His compassionate love, bestowing upon us life everlasting, peace with God through our Lord Jesus Christ, and the blessed hope of glory with Christ above.

The INN, therefore would suggest to us the safe place the Lord has put us in till He comes for us; for in this parable it is not home (as in Luke 15) in the Father's house. We are seen as strangers here, but under the care of the Holy Spirit, who ministers to us the sufficiency of Christ; the two pence, that is; all that Christ is for us now, including our great High Priest and Advocate.

“When I come again, I will repay thee" and "Go thou and do likewise": might teach us our precious privilege of fellowship with the Lord in this Ministry of Grace to both sinner and saint.

Correspondence: Redemption; John 20:5-7; Matt. 3:10; Phil. 1:19

Ques. Was redemption accomplished by the blood of the lamb in Egypt, or when the children of Israel reached the other side, of the Red Seas A.

Ans. It is well to remember that all the types of the death of Christ in the Scriptures put together will come short of the great Antitype, so we draw lessons from each, but they are so connected that in our minds and explanations we borrow from the rest, to explain one; so it is here. The substitutionary death of the lamb preserved the house that had the blood sprinkled, from the judgment of Jehovah on the first born. There was much trouble that night, and fear still of Pharaoh and his hosts; but Jehovah, from that time, had begun the work of deliverance; had come down to deliver them, and led them out with a mighty hand and an outstretched arm. The pillar of cloud led them and defended them, so that the Egyptians could not touch them, and they could not go back, or compromise with the enemy. They had been Jehovah 's people in purpose, but now they are being delivered, and what exercises go on in their hearts! But peace and rest are not found till the morning dawns, which shows them all their enemies dead upon the sea shore, and they were delivered from Pharaoh and Egypt forever.

What a burst of praise would rise from a million hearts that day. "The Lord is my strength and song and He is become my salvation," and they prepare Him a dwelling place, but all this must flow from the death of Christ. A partial view of His work does not rest the soul in undisturbed peace, but the knowledge of God's delight in what Christ has done, and the place He has on high, banishes fear from the heart, and thankful praises flow out. We joy in God through our Lord Jesus Christ. This is our present state even on the wilderness journey. Peace with God. Standing in Grace. Rejoicing in hope of the glory of God. We are on our journey home to the Father 's house.

Ques. Why is each Gospel different in its account of the resurrection? What do we learn from the linen, clothes and the napkin? (John 20:5-7.) J. W. H.

Ans. God has given us four Gospels, all intentionally different, yet all true. We cannot put them into one. If I ask a wife about her husband, she gives me his character as husband. I ask his son, and he tells me of his father. The servants tell me what he is as a master, and his master what kind of a servant he is. All are true, yet, different because seen from a different point of view. We do not reconcile the Word of God, we believe it, and as we learn more of Christ, our fancied mistakes disappear.

Matthew begins with the Lord as Son of David, Son of Abraham, heir of the promises and heir of the throne of Israel. Accordingly we find His legal genealogy, and God speaks to Joseph.

In Mark, He is the Servant Son, so we begin with Him about thirty years of age.

In Luke, He is the Son of Man, so His actual genealogy is given, and God speaks to Mary. He was the seed of the virgin.

In John, He is the eternal Son. "In the beginning the Word was... He was with Gad, and He was God." His history on earth begins with verse 14.

In John 20, Mary of Magdala, in her ignorance, came to the grave, seeking for the living in the place of the dead. Her devoted love could not do without her Savior. This gave her the place to carry the message to the disciples of their new relationship to His God and Father in the risen and ascended Christ.

In chapter 19:39, 40 Nicodemus brought a mixture of myrrh and aloes about an hundred pounds weight, and they wrapped the body of Jesus in the linen clothes with the spices. When Peter and John entered the sepulcher they saw the linen clothes lying all undisturbed, and the napkin that was about His head not lying with the linen clothes, but wrapped together in a place by itself. These show the calm dignity of One superior to death, who without haste or violence of any kind, rose triumphant from the grave. We would not for a moment think that the angel rolled away the stone to let Him out, as was the case in Lazarus being raised, but rather to witness that the sepulcher was empty, for He could not be holden of death. Nor must we let our minds run into imaginings,-the Word of God is all we want.

Ques. He shall baptize you with the Holy Ghost and with fire. When did the last take place? (Math. 3:10.) G.

Ans. The baptism by fire is the judgment that is yet to fall on the unbelievers spoken of in this portion.

Ques. What is "the supply of the Spirit of Jesus Christ?" (Phil. 1:19.)

Ans. Paul was in prison for Christ's sake. His great concern was to give a right testimony, and that it should be done in the Spirit of His Lord. For this he counted on the prayers of the saints, and that through grace supplied by the Spirit, his life might have the character in which his adorable Lord ever acted and spoke, so that Christ might be magnified in his body, whether by life or by death.

May we also think of and pray for this grace to be given to us,

Correspondence: 1 Jo 1:10, 2:4,3:6, 5:18; Rom 10:14-15; 1 Co 9:27; Mat 25; 1 Pe 5

Ques. Please explain 1 John 1:10; 2:4; 3:6; 5:18. J. H. K.

Ans. In 1 John 1:10 God says "All have sinned." To say we have not sinned, proves that we make God a liar, and that His own word is not in us.

1 John 2:4 tests a man's character. If there is no obedience, as in verse 3, then he is a liar and the truth is not in him.

1 John 3:6 is again telling us the difference, the old nature does nothing but sin; the new divine life doth not practice sin.

1 John 5:18 tells us how the one begotten of God is not a slave of sin, though sin, the nature, be in him. He has a life that hates sin.

Ques. Please explain Rom. 10:14, 15.

J. H. K.

Ans. Rom. 10:14, 15 tells us that God not only provided a Savior for men, but He also sent His preachers to tell them the Glad News, which if a person believes, by it he is saved (verses 8, 9). "Shall be saved.”

Ques. What does 1 Cor. 9:27 mean? A. S.

Ans. We see in this chapter, Paul, Barnabas, Cephas and others mentioned as preachers of the gospel. We find in other portions, (as Acts 20:29; 2 Cor. 11:13-15; 2 Tim. 4:3, 4; Rev. 2:2, 20), and in the gospels, wicked servants. And in the days in which we live, many more who (unless brought to God in grace) will be castaways, lost forever, though they bear the name of Christian.

The Lord will say to them, "I never knew you" (Matt. 7:22, 23). Such men could not keep their body under, for they are not born of God, and have not the Spirit of God dwelling in them. Paul refers to such, and as illustrating in himself the truth, says.

“I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep my body under, and bring it into subjection: lest by any means, when I have preached to others, I myself should be a castaway.”

In Rom. 6:6, he taught believers that their old man was crucified with Christ, that the body of sin was thus destroyed, that henceforth they should not serve sin.

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Verse 11).

That is how the Christian can keep his body under. It is applying the death of Christ to ourselves; we cannot bear fruit unto God otherwise.

The unconverted priest or preacher is the castaway. The true Christian can never be a castaway. He is saved, and is in Christ Jesus where condemnation can never come.

God will not blot out any name He has written in His book, but He will blot out the names of those who have put themselves in as false professors. It is not any ones' service that is cast away here, it is the person himself.

Ques. What do the ten virgins represent in Matt. 25? N. S. C.

Ans. The Kingdom of heaven, now since Christ was rejected and crucified, is not the Kingdom in power with the King present reigning over it, but it is the Kingdom in its mysterious form, the King being absent, sitting not on His own throne, but on the Father's throne. It answers therefore to the present time, and in it we see the profession of the name of Christ, both in reality, and in name only.

It is a mistake to think that in Matt. 13:44 the treasure is Israel, and the net (verses 47, 48) is the nations in the Millennium as some have taught, and that the virgins are Jewish. The Kingdom of heaven in all these parables represent the present period in different ways from Pentecost till the Lord comes. It is presented as committed to men, "Men slept," and the enemy sowed the tares. So we see the terrible mixture that has come. Matt. 13:24-28 is its collective responsibility. And the virgins show us the division between the false and the true, between the wise and the foolish, the wise going in when the bridegroom came, and the foolish left out as not going in when the bridegroom came, and as not known to the bridegroom. The oil is in their vessels, not in their lamps, but in their vessels with their lamps would illustrate for us the Holy Spirit that dwells, in the ones who are brought to know that their sins are cleansed away by the blood of Christ.

What we know as the whole profession of the church on earth is seen here, as it will be separated when the Lord comes. The saved ones will be with the Lord; the others shall go away into judgment as in 2 Thess. 1:7-9; 2:9-12.

Ques. Who are. the "brethren who are in the world" in 1 Peter 5, the saved or the unsaved?

Ans. Read 1 Peter 5:9 as follows, "Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are (accomplished) in the world." The brethren are Christians; the world is the unsaved, but both suffer in the same way.

“DEBTS ALL PAID-I AM COMING”

Some time ago I heard of an incident which struck me as an apt illustration of two wonderful facts in which every human being in this world is deeply interested: the first, that the Son of God has been here, and has paid that great debt which no sinner could pay; the second, that He is coming back, how soon, we know not.

The incident was this-A young man was engaged to be married. Just before his marriage was to take place his father died, owing large sums of money, and such was the son's sense of honor that he postponed his marriage, resolving first to remove this stain from his father's memory. So he left his native land and went abroad, where he worked hard to accumulate sufficient money to discharge his father's liabilities.

In the course of time to the great delight of his home circle, and of her who had patiently waited for him, one day a telegram was received containing the words with which this paper is headed:

“Debts all paid-I am coming.”

You can imagine the joy of those who loved him as they read this short message, telling them everything was completely settled, and that the one who had accomplished all this at such cost, was coming back, and would soon be in their midst.

But to the writer these words bore a deeper meaning, for they reminded him of the mighty debt which he had once owed-a debt which he could not pay-and unless one could have been found to stand in his place, the awful penalty due to his sins would fall on him, and he must bear eternal loss.

Thank God such a One has been found-none less than the spotless Son of God, the Lord Jesus Christ, for speaking of Him we read, "Who His own self bare our sins in His own body on the tree" 1 Peter 2:24, and "For He (God) hath made Him to be sin for us, He who knew no sin, that we might be made the righteousness of God in Him." 2 Cor. 5:21.

This truth is further brought out in the parable of the two debtors:

“And when they had nothing to pay, He frankly forgave them both." Luke 7:42.

Then, dear reader, take this place of being a bankrupt sinner, look to Him who died on the cross for sinners, and you will be eternally saved.

But, this is not all: the One who has done this wonderful work for God's eternal glory and for your eternal blessing, has been away from this world, and seated at God's right hand for more than eighteen hundred years; but He is coming back, we know not when, it may be tonight-for almost the last words of His which are recorded in the last book of the Bible are, "Surely I come quickly.”

It gives great joy to the Christian to know that soon, very soon, he may see that One whom not having seen he loves, and responding to his Lord's words can add, "Even so, come, Lord Jesus.”

Correspondence: 24 Elders; Phil. 3:18-19; Matt.3:16; Spirit Like a Dove

Ques. Who do the four and twenty elders represent? (Rev. 4.)

Ans. All the glorified saints from the beginning down to the coming of the Lord for His saints (1 Cor. 15:23).

As the saints are seen on earth in the second and third chapters, the rapture of the saints must needs be between the third and fourth chapters for them to be seen in the fourth chapter in heaven.

Ques. Are the people described in Phil. 3:18, 19 real Christians, or only nominal professors?

C. W.

Ans. The description would lead us to conclude that their Christianity was not real. Their end is destruction. We have the word of the Lord that no true believer can ever be lost. John 5:24 and 10:27-29 assure us that they are eternally secure. Then, all true believers in our Lord Jesus Christ are sealed with the Holy Spirit (Eph. 1:13; 4:30; John 14:16, 17).

But we must regard the warning. The Philippians were not to follow the example of these mere professors. They were to follow the apostle's example, as a man led by the Holy Spirit. Verses 17 and 20, 21 show that he was a heavenly man in his calling and character. He wrote, "To me to live is Christ, and to die is gain" (1:21).

There might be no outward evil seen in those in verses 18, 19, but their character was opposed to the cross of Christ, and they were living for themselves, and their end was destruction,-they are earthly minded.

We may be sure, since such a warning is given to the saints at Philippi, that there was danger in following such, even if they were outwardly in communion at the Lord's Table.

“Let him that thinketh he standeth take heed lest he fall." 1 Cor. 10:12.

We must keep a good conscience before God, and confess our sins, and judge our ways, to walk in communion with the Lord; and this is our safety for this life (1 Tim. 1:5,19, 20).

In 2 Peter 1:9, we have a slothful Christian who has even forgotten that he was purged from his old sins.

In 2 Tim. 4:10, Demas, a companion of Paul's, went back into the world.

In 2 Tim., 2:25, 26, some are mentioned who may be restored, or may not. "The Lord knoweth them that are His." 2 Tim. 2:19. We are to have fellowship with those who depart from iniquity.

“Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. 7:1.

“He exhorted them all, that with purpose of heart they would cleave unto the Lord" Acts 11:23.

Ques. What took place when the Spirit of God descended like a dove, and lighted upon Jesus? Matt. 3:16. Was He from that time indwelt by the Spirit of God, sealed by the Spirit, and anointed by the Spirit for public service for God?

Ans. Yes, He was sealed (John 6:27), and anointed (Acts 10:38) at the same time. All His ministry was in the power of the Holy Spirit (Matt. 4:1; 12:28; Luke 4:1, 14, 18).

Besides He was God manifest in the flesh (1 Tim. 3:16). In Him dwelleth all the fullness of the Godhead bodily (Col. 2:9). He was the Son of God with the Father "from the days of eternity" (Mic. 5:2).

But we are now speaking of Him as the Son of God in flesh, "That holy thing which shall be born of thee shall be called Son of God." Luke 1:3,5. A man on earth come down from heaven to do the Father's will. He needed no redemption, He was Himself the Redeemer. He was sealed with the Holy Spirit, and declared to be the Father's beloved Son in whom He was well pleased. And in Acts 2:33, He receives the Spirit, the promise of the Father (John 14:16), and thus shed forth what was seen and heard at Pentecost when the disciples were all baptized into one body. "The same is He that baptizeth with the Holy Ghost." John 1:33. Matt. 3:13 adds, "and with fire," that is, when He will act as judge.

Adam, the first man, was tested in the garden of Eden with everything about him that was good; then he fell, and was driven out of the garden. He became head of a fallen race.

Jesus, the second Man, the obedient one, was tested in the wilderness, with hunger and the wild beasts, but He was led of the Spirit into the wilderness to be tempted of Satan (Matt. 4:1). He was led in the wilderness by the Spirit (Luke 4:1, see N. T.), and He returned in the power of the Spirit (Verse 14).

In this perfect obedience, He gave Himself up to be a sacrifice for sin, to die on the cross, was buried and rose again, and is now seated on high. He became Head of the redeemed race of heavenly ones, for every true believer now is a member of His body.

Now that we have believed the gospel of our salvation, we are sealed with the Holy Spirit of promise, the earnest of our inheritance. And He has given us the conscience knowledge of our place and portion as children (Rom. 8:15), and as sons (Gal. 4:6). The Holy Spirit is the power of our new life (Rom. 8:2, 9, 10). He is in us, the anointed (2 Cor. 1:21, 22), our power to discern the truth and for service (1 John 2:20, 27). He abides always with us (John 14:16). Till the day of redemption (Eph. 4:30). He will again dwell in us quickening our mortal bodies on account of His Spirit that dwells in us (Rom. 8:11). And He will dwell in us when risen, for we are fashioned after Christ. Acts 1:2 tells us that Jesus had the Holy Spirit dwelling in Him when He was risen from the dead.

“Jesus the risen man acts and speaks by the Holy Ghost after His resurrection as before it. Precious token of our position, as reminding us that we shall have the Holy Ghost after our resurrection, and that being no longer engaged in restraining and mortifying the flesh, His divine energy in us will be entirely consecrated to eternal joy and worship, and to the service committed to us by God." (Synopsis on Acts 1:2. J. N. D.).

What Is the Church?

Question—What constitutes "the church, which is His body," and has it now a corporate existence on earth?

Answer—the unfolding of this blessed truth, "the mystery of Christ," was committed to the Apostle Paul. It is in his letters we shall find instructions concerning it. Eph. 4:4 declares, "There is one body, and one Spirit, even as ye are called in one hope of your calling."

This began at Jerusalem when the promise of the Father was given; the Holy Ghost came upon the disciples in the upper room on the day of Pentecost. (John 14:16, 17; Acts 2:32, 33, 1-4.) It could not take place before (John 7:39). It was then that the baptism of the Holy Spirit took place, and thus formed them into "one body" (1 Cor. 12:13). From that time on God has been gathering into one the children of God that were scattered abroad. The Jews, the Samaritans, and the Gentiles, all who were true believers, were brought into that one body by the gift of the Holy Spirit dwelling in them. Acts 10:44, 45 and 11:15-17 is the bringing in of the first Gentiles into the body of Christ.

This truth is not spoken of in the Old Testament, nor was it given out till Paul received it from Christ in glory; then it was made known for the obedience of faith (Rom. 16:25, 26).

It was God's purpose concerning His beloved Son to give Him a body and a bride—companions to share His glory. And all who are called during this present period of grace, and know Christ to the salvation of their souls, both of Jews and Gentiles, will inevitably have this place in glory with Him.

This was God's purpose before the foundation of the world, and is now being carried out. "Christ... loved the church, and gave Himself for it" (Matt. 13:45, 46; Eph. 5:25) when it existed only in the purposes of God. It was God's great thought for His Son to have one in whom His affections rested, and who would be through grace alone, the display of His glory through all eternity (Eph. 3:21).

In the meantime the members are being called out—that is, set apart—and cleansed by the washing of water by the Ward, fitted for Him as in the picture in Gen. 24—Rebekah was fitted for Isaac (Eph. 5:26); and then when the last member is brought in, He will tarry no longer. We shall be caught up, and He will present her to Himself without spot or wrinkle, or any such thing, holy and without blemish (v. 27). In Eph. 1:23 we see her in the glory—the fullness of Him that fills all in all—the bride of the Second Man, displaying His glory.

Now on earth the living Christians are spoken of as the body of Christ, and it is always complete. In Rom. 12:4 and 5 we see the members working together, each one according to the grace given, ministering according to its faith. In 1 Cor. 12 it is described in its functional activity. It is plainly here on earth and now. There is no preaching of the gospel in heaven, no suffering for Christ there; all this is on earth.

If we were judging by the frequent behavior of Christians, we might conclude that the body of Christ is not on earth, or just a theory and not a fact; but the Word of God declares, "There is one body." Outwardly neglected, and scattered into denominations, we do not see it as such. Christians, some in ignorance and some in self-will, refuse to obey the truth, or neglect it; but there the word stands, "There is one body, and one Spirit, even as we are called in one hope of your calling," thus giving us all the privilege, and putting on us the responsibility of maintaining"- the unity of the Spirit in the bond of peace. We are not asked to keep the unity of the body. The Holy Spirit has formed the body, and maintains it by His presence, uniting every believer to Christ in glory, so that till the Lord comes for His Church, it is ever true, "There is one body," and faith will act upon it, seeking to maintain the unity of the Spirit in the bond of peace.

There is no scriptural way to gather together and to take the Lord's supper except as members of the body of Christ, in the acknowledgment of this truth. (1 Cor. 10:16, 17 proves this.)

The Lord’s Supper is the external expression of this unity. We being many are one bread (or loaf), one body, for we are all partakers of that one loaf.

In the cup we see redemption. In the loaf, unity of the body. We, therefore, own every true believer as a member of that body of Christ, only in the last days we need carefulness to distinguish those who truly call on the Lord out of a pure heart. At the first, all who believed were together. Now, there are sad divisions, but the "one body" remains.

The first mention of the Church in Scripture is in Matt. 16:18 where the Lord calls it "My church." It is composed of living stones, built upon Christ the Rock, in eternal security from the power of death. 1 Pet. 2:5 describes these living stones as a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ—each one a purged worshiper. They are the same saints that compose the body of Christ, here seen as a worshiping company.

Where men are the builders, the professing church is looked at in responsibility, and there it includes all, both saved and unsaved, who have been baptized (1 Cor. 3:10-17; Eph. 4:5; 2 Tim. 2:19-22; 3:2-5; 1 Pet. 4:17; Jude; Revelation chapters 2 and 3). These could not represent the body of Christ, as it includes only believers.

Correspondence: GEN 4:13, 5:16; LUK 12:58-59; Judas; 2CO 13:5; New Earth; More …

Ques. Does not the marginal reading of Gen. 4:13 suggest the idea that Cain was really sorry for his sin? and yet in 5:16 we read that he "went out from the presence of the Lord.”

E. S. G.

Ques. Who are the "judge" and the "adversary" spoken of in Luke 12:58, 59? J. G. S.

Ans. God was then pleading with His people by His Son; but if they refused to hear Him, He would judge them. Hence He is both judge and adversary.

Ques. Are we to understand from John 17:12 that Judas was to be lost from the beginning?

T. H.

Ans. We are to understand that he never was saved, but not that he was lost for the purpose of fulfilling Scripture. "That the Scripture might be fulfilled," should be read in parenthesis.

Ques. How can we examine and prove ourselves whether we be in the faith? (2 Cor. 13:5.) If we believe in Christ, is there any doubt of it?

S. P. T.

Ans. Verse 4 is a parenthesis, and the reason they were to examine themselves is given in the first part of verse 3. There was no doubt at all as to their being in the faith, but inasmuch as they were the seals of the apostle's ministry, their being in the faith would he a proof that God had spoken to them by him. He who knows himself to be saved, does not doubt that the message that reached his soul was of God.

Ques. What will God use the New Earth for?

Ques. Will the Church dwell on the New Earth?

Ans. No. The Church is always a heavenly company (Heb. 3:1; Phil. 3:14; 1 Peter 5:10).

Ques. Will the Church be included in "The tabernacle of God is with men?”

Ans. In my judgment, Yes, though I do not say that the meager reference in Rev. 21:3 definitely settles the point.

Ques. (1) Did Christ create the world? ( Col 1:16). (2) Does God, in the Old Testament, mean Father or Son?”

Ans. (1) Yes. In another sense it is also true that God made them by Christ (Heb. 1:2). (2) God, in the Old Testament, means neither Father or Son specially, but the triune God. There is abundant evidence, however, that "LORD," or "Jehovah," means the One whom we know as Christ the Son.

Correspondence: 2 Tim. 4:1; Matt. 23:9-10

Ques. What does 2 Tim. 4:1 mean? Does the "quick" mean those who are born again, and the "dead" those who are dead in trespasses and sins?-J. B.

Ans. There is no condemnation to those who are in Christ Jesus. (Rom. 8:1). They shall not come into judgment, but are passed from death into life. They have eternal life. (John 5:24.) There is judgment for sinners out of Christ; they are condemned already (John 3:18), and will be judged for their sins. (Eph. 5:6.)

This verse in 2 Tim. 4:1, speaks about the time when the Lord begins to judge. It is when He appears, and His heavenly saints come with Him. He came for them first (1 Thess. 4:15-17); afterward they come back with Him to judge the people who are living on the earth at that time. He will deliver His people, Israel, from their oppressors and settle them in their own land, and reign over them (Ezek. 37). He will judge the living nations. (Matt. 25:31-46.) He will judge professing Christendom (Jude 14-15), and all the rebellious as well. (2 Thess. 1:7-10.) And all through the thousand years' reign He will judge the world in righteousness. (Acts 17:31; Isa. 32:1, 2; 26:1-11; Psa. 72.)

It is after the Millennium is finished that we get the judgment of the dead, that is, all who have died without faith-died in their sins. These are judged according to their works (Rev. 20:11-15) for there is no escape. They are cast into the lake of fire, where their worm dieth not, and the fire is not quenched. (Matt. 9:43-48.) Terrible it is to think of them there. Only in Christ there is salvation.

Ques. Was Jesus speaking only to the Jews in Matt. 23:91-C. E. E.

Ans. The scribes and Pharisees did love titles of honor from men, and to sit in Moses' seat; that is, they taught the law, but they did not do what they taught. This part of the Scriptures speaks of their hypocrisy, and self exaltation. (Ver. 1-12.)

Christ's disciples were not to take the place of father, or teacher, nor were they to call others father or teacher, for the Father in heaven was the only one they were to own, and their only teacher was Christ. This refers to their ecclesiastical place; for we must honor our earthly parents.

There are gifts in the assembly now, and they serve the Lord, ministering, the Word, but we must watch not to put them in the Lord's place. The unction or anointing of the Holy Spirit dwells in us, and so the Lord by the Spirit is our teacher. (1 Cor. 2:12, 13; 1 John 2:20, 27.)

An evangelist or teacher (as Eph. 4), may teach us the Word, and be used of God for our blessing, and we thank God for his ministry, but we cannot follow man, nor receive what he says, unless it is according to the Word of God. We esteem such very highly in love for their work's sake (1 Thess. 5:12, 13), but they must not take, and we must not give them, a place of authority over us.

Correspondence: Matt. 10; Matt. 26:29; Breaking of Bread; New Wine and Cloth

Question 1. Please give a short outline of the 10th chapter of Matt. Are our Lord's words to His disciples applicable today, and where and to whom? When and where did the disciples fulfill the mission, the Lord in this chapter sends them to? Especially what is the meaning of verses 34, 35 and 36. W. H.

Answer. Matt. 10. The mission here is to Israel only, (see 6th verse.) It is bearing testimony to Christ's being here on earth, giving power to His messengers to work miracles, and working them Himself is proving who He was. The latter part of the chapter is testimony of His coming as Son of man in judgment. This mission went on while Israel were in their own land, but is now suspended. It will be renewed after the Church, which is now being gathered, is completed. Israel will be again in their cities and this mission will go on till the Son of Man will come. (Verse 23.)

“From verse 16 we have more general reflections on their mission, looked at as a whole in the midst of Israel on to the end. Evidently it goes beyond their then present mission, and supposes the coming of the Holy Ghost. The mission by which the Church is called, as such, is a distinct thing. This applies only to Israel, they were forbidden to go to the Gentiles. This necessarily closed with the destruction of Jerusalem, but it is to be renewed at the end, till the Son of Man be come." J. N. D.

The teaching of the chapter, therefore, while remembering its primary application, would present practical truths for our use at the present moment, also Verses 34, 35, 36, are samples of this, for in that time and this time, Christ is rejected. We are to suffer with and for Christ. Often our nearest by natural ties are opposed to the Lord, and if we please Him we cannot please them. Eph. 5:22 to 6:9 and Col. 3:18 to 4:1, teach us how to be in subjection to the Lord in all our relationships in this life. Giving Him the first place and doing it all in obedience to Him. (See also Matt. 10:37. Luke 14:26)

Ques. 2

Please explain Matt. 26:29. What is meant by, "Until that day when I drink it new with you in My Father's Kingdom"? N.C.

Ans. "New," is in a "new way." "In My Father's Kingdom," means the heavenly glory to which they were going, in contrast with a place in the kingdom on earth.

“He then points out that it is a Savior slain who is to be remembered. It is no longer a question of the living Messiah: all that was over. It was no longer the remembrance of Israel's deliverance from the slavery of Egypt. Christ, and Christ slain, began an entirely new order of things. Of Him they were now to think-of Him slain on earth. He then draws their attention to the blood of the new covenant, adding that which extends it to others besides the Jews, without naming them-"It is shed for many.”

Moreover, this blood is not, as at Sinai, only to confirm the covenant, for fidelity to which they were responsible; it was shed for the remission of sins. So that the Lord's supper presents the remembrance of Jesus slain, who, by dying, has broken with the past; has laid the foundation of the new covenant; obtained the remission of sins; and opened the door to the Gentiles. It is only in His death that the supper presents Him to us. His blood is apart from His body; He is dead. It is neither Christ living on the earth, nor Christ glorified in heaven. He is separate from His people, as to their joys on earth; but they are to expect Him as the companion of the happiness He has secured for them-for He condescends to be so-in better days: 'I will not drink henceforth of this fruit of the vine, until that day when I drink it new (in a new way) with you in my Father's Kingdom.'" Synopsis Matthew pgs. 181, 182.

Ques. 3

In how many places in the New Testament is it mentioned that the disciples met together to break bread on the First day of the week? G. E.

Ans. Only once. Acts 20:7. Only once is the gathering together called the Lord's Table, 1 Cor. 10:21. Once is the breaking of bread called the Lord's supper, 1 Cor. 11:20. Once is the First day of the week called the Lord's day, Rev. 1:10. God speaks and the attentive heart at once receives and responds.

At the beginning of the Church's history, we find that the disciples broke bread daily in their houses, Acts 2:46, and they had all things common. When the Church was scattered by persecution, this became impossible, so each was to have his own purse, 1 Cor. 16:2. And Acts 20:7, indicates that it was on the First day of the week, the Lord was remembered in His death, and that it was their weekly custom to come together on that day for that purpose.

The First day of the week is the Christian's day. The Sabbath is Jewish. On the First day of the week, Christ rose from the dead; Lev. 23:11 is typical of it. On the same day Christ took His place in the midst of His gathered saints, John 20:19. On the First day of the week the Holy Spirit descended and formed the Church, 1 Cor. 12:13; Lev. 23:15,16 is typical of this. On the First day of the week the first gospel sermon was preached. Acts 2. On the First day of the week the disciples came together to break bread, Acts 20:7.

On the First day of the week the Christians were to offer their gifts to the Lord, 1 Cor. 16:2. And the Apostle John by the Spirit gave it its name, the Lord's day. Rev. 1:10.

Ques. 4

What did the Lord mean by putting new wine into old bottles, or a piece of new cloth into an old garment? G. E.

From Matt. 9:14 to 17. Mark 2:18 to 22. Luke 5:36 to 39. We can see that the Lord is bringing in something new. It is not the law and the ordinances, but the grace of the gospel and the energy of the Holy Spirit sent down. It is not righteousness by the law, the old worn out garment of phariseeism, but "the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe." Rom. 3:22.

It is not patching up the old man by trying to improve the flesh, but it is the bringing in the new creation standing "In Christ," Rom. 8. 1 Cor. 1:30. Christ Himself the new wine, which cannot be put into the old forms or ceremonies, old bottles (or skins). It is a living Christ for our hearts, ministered to us by the Holy Spirit. 2 Cor. 4:6, 7.

Address all Questions to A. Fleck, 51 Forest Ave., Hamilton, Out., Canada.

Correspondence: Rom. 8:2; More Sure Word of Prophecy; Heb. 2:3; John 6:53

Ques. What is the law of the Spirit of life in Christ Jesus, which sets us free from the law of sin and of death? (Rom. 8:2.) B.

A us. When we have seen that the death of Christ has delivered us from judgment, our sins forever put away, then God gives us His Holy Spirit to dwell in vs. So that we have life in Christ Jesus, and the Holy Spirit also dwelling in us. This is the power of the new life, and is called the law of the Spirit of life in Christ Jesus. With Christ in glory as the one we desire now to please, we are no longer under the power of sin and of death. We refuse to allow It to act in us; it is not any longer our master. We own that we belong to our Lord Jesus now.

Ques. What is the "more sure word of prophecy"? (2 Peter 1:19.) C. W.

Ans. Prophecy was like a light shining in a dark place, and it should be heeded. The transfiguration made it more sure, or confirmed the truth that the Lord Jesus was King, but the Kingdom is yet to come in power and display. In the meantime the Christian has the blessed hope in his heart already of the coming of the Lord as the bright, morning Star that will appear before the day dawns when the Sun of Righteousness will come with healing in His wings. (Titus 2:13). We have already this hope in our hearts. We wait to hear His shout, and to be taken up to be forever with Him. Peter does not say it in this way, but it is what he points to. (Rev. 2:28; 22:17).

Ques. How could the apostle say, "How shall we escape if we neglect so great salvation?" Heb. 2:3. Was he not already saved, and could he be lost again? A. B.

Ans. The Lord Jesus is seen in this Epistle as the Apostle and High Priest. The writer is addressing the Hebrews, and he is one of them. They are seen as journeying on to the heavenly Canaan, but, as with Israel of old, they were a mixed multitude, and those who would reach the end and be saved, were those who held fast the confidence and rejoicing of the hope firm unto the end. Being born again, or new creation life, is not mentioned in this Epistle, but the evidence of life is seen in the things that accompany salvation (6:9, 10).

Those who go back to Judaism are apostates; they deny Christ as the Son of God, and go back to their old sacrifices that can never take away sins. This is the willful sin (see 6:4-6 and 10:26-29) that leaves nothing for them but eternal judgment, for Christ is the only Savior.

But no true child of God could say, Christ is no Savior. They might, like Peter, deny that they knew Him. But the Lord could not let any of His own perish, to whom He had given eternal life.

The object of the Epistle to the Hebrews is to unfold to us the surpassing excellency of the glories of our Lord Jesus Christ in contrast with Judaism.

Ques. Please explain John 6:53. Inq.

Ans. Our Lord Jesus was the true bread come down from heaven (read verses 25 and 48 to 58), but it was not enough that He came down from heaven. Sin had to be atoned for, so He must die, and in this verse (53) we have a figure of His death, and we feed upon Him as in death. Eating His flesh and drinking His blood, points to Christ in death, here our blessing begins. Men speak of Christ as "our example," leaving out His death; but we must feed upon Him as dead; that is, we believe that he has died for our sins, and that He has been raised from the dead. He is glorified now. It is this feeding that gives us eternal life, and a sure and blessed hope for the future. Otherwise, "ye have no life in you.”

Correspondence

IF any of our young readers have any difficulties on any portion of scripture, or questions in connection with the Christian path, we will be glad to hear from them, and will answer to the best of our ability, either privately or through the paper, and we hope it will be for our mutual blessing.

A Question and Its Answer

Answer: There it is Christ's work. That is the condition proper to the Christian. Christ perfectly glorified God on the cross, so I am in a far better place than if I were innocent, for I have all the value of Christ glorifying God (John 13). All that God is, He was perfectly glorified in on the cross. The divine nature in Christ did not screen Him on the cross, but led Him to bear sins. But there is more than sins put away. God was perfectly glorified on the cross (John 17:4).

Correspondence: Death - Present or Asleep?; John 2:17 - Zeal of Thine House

Ques. I was taught by my parents that when we die, we go to be with the Lord. Now I am told by others, that all go to sleep in death till the resurrection. If you can, please enlighten us about this? What does Eccl. 9:5 mean, "The dead know not anything?”

Ans. The death of the Christian is often spoken of as asleep. (See Matt. 27:52; Acts 7:60; John 11:11; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13, 14, 15; 5:10), but asleep refers to the bodies, so that they know not anything under the sun,-they are away from all that is going on here on earth. Ecclesiastes is wisdom under the sun. We need to get what the Lord Jesus and His apostles tell us, to know the full truth.

We find clear evidence from them that neither saved nor unsaved are unconscious as to the spirit. Death in Scripture is NEVER, ceasing to exist. There is no death to the soul or spirit.

Man, the highest of the animal kingdom, is a responsible being, and his existence is for eternity; the body goes to decay at death, but the soul or spirit has gone either to be with Christ in paradise; or to the prison, under chains of darkness, awaiting the day when the body will be given again, to stand at the Great White Throne to receive the sentence,-the wages of the sins the person was guilty of.

The saved are seen in Luke 16:23; 20:38; 23:43, 46; Acts 7:59; 2 Cor. 5:8; Phil. 1:21, 23; Rev. 14:13, and another picture of the martyrs in Rev. 6:9-11.

The unsaved are seen in Luke 16:23; and in Luke 12:5. They are warned to "Fear Him who after He has killed has power to cast the person into hell." Notice it is after He has killed. We see the unsaved, who would not listen to Noah's preaching, are now in prison (1 Peter 3:19); and we see them chained up (2 Peter 2:4, 9).

When the Lord Jesus comes for His own, the dead in Christ will rise first; then the living ones changed (Phil. 3:20, 21), will be caught up together to be with the Lord (1 Thess. 4:15-18). These will also stand at the judgment seat of Christ, now glorified in their resurrection bodies, to receive their reward, and be appointed to the place each one is to fill for Him.

Ques. Please explain explicitly, "The zeal of Thine house hath eaten Me up" (John 2:17). S. E. W.

Ans. It means that the Lord Jesus, seen here as the Messiah in His burning zeal for God's glory in His house, rises above every other thought. "Lo, I come to do Thy will, O God" (Psa. 40; Heb. 10). If anyone spoke against God, the burden of it fell on Him. "The reproaches of them that reproached Thee are fallen on Me." Psa. 69:9. Here we have the Lord's sufferings from the hand of man (He took it all from the Father). It is not atonement here. This is seen in Psa. 22. It is some of His inward sufferings, in which other Godly men might share. It is like Psa. 102:1-11.

He knew, to carry out the will of God would lead through death (John 12:27). This earnest desire to fulfill all the will of God, brought suffering and reproach upon Him.

There are three prophetic days: John Baptists' day (chap. 1:1-36). Jesus' day, with the godly remnant of the Jews (37-51). The marriage day, pointing to Israel's restoration (chap. 2:1-22).

Jesus comes to the house of God, but it must be cleansed (14, 15). There the disciples remember (Psa. 69:9). Then we see in the same shadowy way, that He is to go through death, into resurrection life and glory, before all these things can be fulfilled (verse 19-22). This was the sign He gave them.

This scene foreshadows the purging of the kingdom in the latter days before the Lord as King can take possession of it.

May it be our earnest desire while we wait for Him, to have a little of that zeal, that we also may learn, and do His will (Rom. 12:1, 2).

Correspondence: JOS 4:1, 9; Jews vs. Christians; 1 CH 21:1-17; MAL 4:2; 1 COR 5:5

Ques. What does Josh. 4:1.9 teach us? T. H.

Ans. Read chapters 3 and 4. Jordan river is another type of the death of Christ.

At the Red Sea we saw all our enemies dead on the seashore. Our sins all gone.

At Jordan we see Christ's and our death with Him.

In the stones taken out we have a memorial, a constant reminder that we came up out of that death.

In the stones put in by Joshua, is a picture that our old, man was crucified with Christ, and is now to be seen no longer.

God sees us now "in Christ", risen with Christ, and Christ in us in the life He has given us (Col. 3:1-4). We are therefore to mortify (keep in the place of death) the members, of the old man (Col. 3:5).

Ques. What is, the difference between the Jew in Rom. 2:18, "approving the things that are more excellent," and the Christians in Phil. 1:10 doing the same thing? J. T. G.

Ans. The apostle is convicting the Jew, having the knowledge of the law, of breaking the law, and was therefore under its curse (Rom. 3:9, 19, 20; Gal. 3:10; Matt. 5:20).

In Phil. 1:10 the apostle is praying for the spiritual progress of the saints in Christ Jesus, i. e., all believers in Christ Jesus, that their love might abound yet more and more in knowledge and in all judgment: that they might approve things that are excellent, or, try things that differ (margin); that they might be sincere before God, and without offense before men, till the day of Christ, and thus be filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

The first is convincing the Jews of their transgression, and thus showing their need of the Savior.

The second is encouraging the Christians to abound in love yet more and more, as the only way, to gain true knowledge, and to glorify God through our Lord Jesus Christ.

Ques. What was King David's sin in numbering the people who were under him? He said, "These poor sheep what have they done?" Why did the Lord then judge the people? (1 Chron. 21:1-17). J. E.

Ans. God is holy, and judges sin, and will ever do so sooner or later in all parts of His universe. On the ground of the work of Christ, redemption comes in for all who are broken and contrite of heart before Him.

2 Sam. 24:1 tells us that the people were also guilty, and that David's sin was also their sin. We may not understand what God is doing now. Shall not the Judge of all the earth do right?

Ques. Please explain Mal. 4:3. A. V.

Ans. Malachi is prophesying of the restoration of Israel, and of the judgment of their enemies. It is judgment of nations on earth.

Ques. "The dead know not anything" (Eccl. 9:5). Is this so? F. V.

Ans. Ecclesiastes tells us what is "under the sun." Eternal issues are seen in the New Testament, as in Luke 16:19-31. What fools men are, trying to persuade their minds that there is no judgment. But the Word of God is plain, and enduring, and everyone must give an account to God, and everyone will need to bear the judgment of his own sins, unless he comes to "repentance toward God and faith toward our Lord Jesus Christ.”

Reader, do not quibble or reason! Come to the Savior. Come as you are. Come today. Harden not your hearts.

“How shall we escape, if we neglect so great salvation?' Heb. 2:3.

Ques. Can an assembly deliver a person unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus? (1 Cor. 5:5). E. M.

Ans. No. It needed apostolic authority to do that. The gathering’s simple duty when evil comes in, is to put away from among themselves that wicked person. That is obedience to the Word (1 Cor. 5:13).

Ques. Does 1 Cor. 5:5 apply to saints? P. A.

Ans. Yes. 1 Cor. 5:5 refers to God's discipline on His sinful child who was living in fornication. We see that he was restored, after he repented and judged his sin (2 Cor. 2:7.11, and 7:10, 11).

In 1 Tim. 1:20 we find two that made shipwreck of their faith, and lost their good conscience and became blasphemers. The apostle delivered them unto Satan that they might learn not to blaspheme. This was in both instances the act of God by the apostle. When the assembly puts away a wicked person, it is their simple duty (1 Cor. 5:13), but they do not deliver the person to Satan.

Correspondence: Answer to a Paper Sent for Criticism, Part 3

Answer to a Paper Sent for Criticism

In Phil. 1:21 Paul writes: "To me to live is Christ, and to die is gain." Where is the gain? Verse 23 answers, "To depart and to be with Christ is far better." This is not resurrection. Peter also writes about death as putting off his tabernacle (2 Peter 1:13, 14). Paul in 2 Cor. 12 was caught up into paradise. He did not know whether he was in the body or out of the body. See how the man is distinct from his body, and the Lord said: "Destroy this temple, and in three days I will raise it up, but He spoke of the temple of His Body." These foolish reasoners tell us that He was dead, all gone into the grave, yet He said, "I will raise it up," showing that He was still living. A beast has a living soul, but not an immortal soul; God has given that to man. His soul never dies. The unsaved have eternal existence; the saved have that, and eternal life besides; that is, a life of blessedness in the knowledge of God (John 17:3). A person living in pleasure is dead while she lives (1 Tim. 5:6),-this is her spiritual condition in fleshly ways.

Gen. 3:22-24 is not a question of the immortality of the soul, but of the condition of sin that God would not allow to be perpetuated, and none can now eat of the tree of life, till we do so in the paradise of Gad in heaven, where everything is pure and holy (Rev. 2:7).

James 2:26 is quoted as if it said the spirit is dead without the body, but that is a lying invention of man. "The body is dead without the spirit" is the truth.

Eccl. 9:5. Everything in that book is wisdom "under the sun," so these deniers of the truth of the soul's immortality, love to quote this verse. We have already seen that those who die in the Lord, have departed to be with Christ. They know nothing "under the sun," but they are with the Lord, and are blessed there,- no unconsciousness there.

In Heb. 12:23, we have the spirits of just men made perfect. We find Moses and Elias on the Mount of transfiguration. Christ and the thief together in paradise, while their bodies were on the cross. The parable of the rich man and Lazarus after the rich man's funeral,-all these picture to us their souls; one in bliss, the other in torment. Abraham, Isaac and Jacob still living, though their bodies are gone to dust. (Luke 20:37, 38). The Lord draws these pictures for our understanding.

Acts 2:29, 34, "David is not yet ascended," for ascension takes in the whole man. Christ's spirit went to the Father, while His body was on the cross (Luke 23:46). He did not ascend till 40 days after. So David and all the rest of the old Testament saints' spirits are seen in Heb. 12:23. We might say that Enoch and Elijah are ascended, for they did not die.

This paper says Christ had a mortal body. He had nothing of the kind, death had no claim on Him.

Sin was not in Him, nor mortality in His veins. He was the sinless Son of God. His miraculous birth brought a clean thing out of an unclean, "That holy thing that shall be born of thee shall be called the Son of God" Luke 1:35. Mary's son was Mary's Savior. She was a sinner, He was not. He was the Lamb fore-ordained before the world's foundation, without blemish and without spot. He became a man that He might die for others. He gave His life. No man could take it from Him, but in obedience to the Father's will, and for us, He laid it down that He might take it again (John 10:17, 18). His flesh never saw corruption (Psa. 16.10; Acts 2:24, 27). "Who only hath immortality" (1 Tim. 6:16). It belongs to Him, and He has communicated it to angels and to men, yet as the Captain of our salvation, He was perfected through sufferings. He was always perfect and sinless in His person but suffered in this world to glorify God, and to bring us there to Himself.

1 Cor. 15 is not the resurrection of the human race, but of the saints. Sheol in the Old Testament and Hades in the New Testament, mean "the unseen," and represent the state of those who have died. It does not mean the place of punishment. Gehenna is also translated "hell," and means the place of punishment, the lake of fire.

The thief on the cross (Luke 23:40 to 42) owned his sin and crimes; he also owned Jesus as Lord and King, this was the work of grace in his soul. What he had before him was a place in the Kingdom. The Lord gives him present blessing with, Himself at once, without waiting for the Kingdom. This paper asserts that paradise is when the Kingdom comes. Paul was caught up to it then. The thief said, "Lord, remember me when Thou comest into Thy Kingdom." He looked forward to the resurrection, for at the present moment the King was crucified, but Jesus answers, "Verily, I say unto thee, 'Today shalt thou be with Me in paradise.'" What a surprise! What a joy to the saved sinner! And specially those sweet words, "With Me." What grace of the Lord this is, to exchange a cross for a place in paradise; and the company of transgressors, for the company of Christ; not to be a subject of the King on earth, but to be a companion of the Lord in heavenly glory. It is absurd and misses the point entirely to punctuate this the way it is done by those who teach the non-immortality of the soul. Paradise in 2 Cor. 12:2-4 is in heaven, and so in Rev. 2:7.

Luke 16:19 to 31 is a parable, certainly,-a picture painted by the Lord to show us the future of the pharisee and the sinner, as in chap. 15. It is not national, it is individual. The Jews thought riches a mark of God's favor, as in Deut., but a change had come, Israel was divorced from Jehovah. So Lazarus, the one whose name means "my help is in God," is poor and sick, he has nothing but God. The rich man living for himself, has everything but God. He dies, is buried; no doubt a grand funeral, but in the "unseen" his soul is tormented in that flame; but Lazarus exchanges misery for bliss. Abraham's bosom is the Jewish idea of bliss. The rich man on earth could command servants with his money, but he needs to beg now that he is gone. He is afraid his five brethren may come there too, to add to his torment. He did not teach them to obey Moses and the prophets, nor did he himself believe the word, and now he is lost, and his brethren would not believe his message if it came to them through one rising from the dead. He claimed to be a child of Abraham, but he was proved to be a wicked man living without God. It is certainly a parable, and if but a picture, what must the reality be. There is no more offer of salvation after death. It is too late then, the great gulf is fixed, no transfer can be made then.

It is wrong to say that we are put on equality with Christ. He is ever the pre-eminent One. In all things He must have the pre-eminence (Col. 1:18). "First-born" expresses that place. He is chief among ten thousand, the Head of His body, the assembly. He the Redeemer, we the redeemed, but we are to be like Him, and to see Him as He is. He has given us glory, and we shall behold His glory that He had with the Father before the world was. That is the glory given to Him now as the Mighty Victor. It is His alone. (John 17:24).

To say that such doctrines as we have referred to in this paper are honoring to God, or His Word, when they contradict that Word so much, is truly a marvel of blindness of the worst kind. This paper calls it common sense, when it is but the outcome of a perverted mind that refuses God's Word. God has magnified His word above His name (Psa. 138:2).

2 Cor. 10:5 exhorts us thus, "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”

The Holy Spirit is a person, as well as the Father, or the Son. Satan and his host are persons, and so are all angelic beings. We must not deny what Scripture affirms.

(Continued from Page 280)

(Concluded)

Correspondence: Who Will Be Caught up When the Lord Comes?

Ques. 1st. Who will be caught up when the Lord comes? (1 Thess. 4.)

2nd. Will all the babes in the world be taken?

3rd. To whom will the gospel be preached

after the rapture of the heavenly saints?

A. J. A.

Ans. 1st. All the dead in Christ from the beginning of man's race. (1 Cor. 15:23.) Then all the living believers will be changed, and caught up with

all that their faith takes in. (Acts 16:31.)

2nd. There is no thought in Scripture that all babes will be taken. Matt. 18:11 would show us that any babe, or irresponsible person, who dies, will be saved, because Christ died for such.

3rd. We see in 2 Thess. 1:7-9; 2:10-12 that those who hear "the gospel of the grace of God" and reject it, do not get another chance. Satan has blinded them. They have put away God's precious salvation for the pleasures of sin which were but for a season.

The "gospel of the Kingdom," the news that Christ is coming to reign (Psa. 2:10-12), will be preached to Israel (Matt. 10:5, 6, 7); and to all nations, i.e., Gentiles; and those who receive that gospel, will be Christ's subjects on earth. We find a direct testimony also sent to the worshipers of idols in Rev. 14:6,7. The everlasting gospel is creation's testimony (Psa. 19:1-6) to the God who created all things, and this

specially is sent to warn all such. God cares for the idolaters also.

Even in the Millennial period, when Christ is reigning, and Satan is bound, we find men making feigned obedience to Christ, the Head of the heathen. (Psa. 18:43, 44. See margin.) A multitude comes up in rebellion against God and His earthly people, whenever

Satan is loosed out of his prison.

Such is man, all men, unless through grace they are born again. How easy it is to let present things blind us to the truth.

Correspondence: Household Baptism; The Camp

Ques. Referring to Acts 10:47, 48, I thought baptism did not carry us as far as the Assembly, but into the kingdom on earth. The baptizing of a household could not put them into the Assembly, could it? A.

Ans. There are two aspects of the Assembly or Church of God in Scripture. Eph. 4:4 is the body of Christ, and this was formed by the Spirit of God (1 Cor. 12:13).

The other (Eph. 4:5) is the house of God, and this is formed by man through baptism. In 1 Cor. 3:10, 12, 14, 15, 17, these are all builders in the house of God.

The body takes in all who are saved and sealed by the Spirit. The house takes in all who are baptized. Both of these aspects are spoken of in Scripture as the Church or Assembly of God (Eph. 1:22, 23; 1 Tim. 3:15; 1 Cor. 1:2).

The house of God is therefore larger than the body of Christ, and because entrusted to man, becomes corrupted, and answers somewhat to the kingdom of heaven in its mysterious form. It is now likened to "a great house" (2 Tim. 2:20), nevertheless God dwells in it, and will dwell in it till the Lord takes all His people home.

In Acts 10 it had not taken that character, so we can speak of it as the house of God into which they were baptized. They had been sealed the moment they believed.

Baptism does not introduce anyone to the Lord's Table; nor is it exact to speak of our little gathering as the Assembly of God, but that we are only a few-two or three-gathered where, or how, all of Christ's members should be gathered. In that way only can we speak of ourselves as God's Assembly.

Ques. What is the camp? Heb. 13:13.

Ans. It is significant that this Scripture is in the Epistle to the Hebrews where Christ Jesus supersedes all that was of the Levitical economy, and is more in contrast with it than comparison. We find Christ in His personal and official glories far above all that was of the law. He is now crowned with glory and honor at the right hand of the Majesty on high; yet He was rejected and crucified by the Jews down here on earth.

At His crucifixion the vail of the temple was rent from the top to the bottom, signifying the setting aside of temple worship, for it was done by the hand of God; from the top where no human hand could reach, to the bottom. When Israel as a nation is restored, temple worship will again be resumed under the reign of Christ. But in Christianity, the place of worship is in the Holiest of all where the Christian enters by a new and living way (Heb. 10:19, 20), and his position on earth is rejected with Christ, who is, with man, still the rejected One.

Read carefully Gal. 2:19, 20, and notice that Paul there is dead to the law by the body of Christ. He is crucified with Christ, and in the power of the new life in Christ, he now lives. His motive the love of Christ, "who loved me and gave Himself for me." The Christian shares in Christ's victories, and goes inside the vail to worship, and shares Christ's place in rejection, and this leads him outside the camp with Christ who suffered without the gate.

The profession of Christianity, which bears the name of Christ, has in principle gone back into Judaism, and puts man under the law to produce righteousness. It recognizes man in the flesh, as if good could be found in him, when Scripture says, "All our righteousnesses are as filthy rags." Isa. 64:6. His ceremonies, his associations, his rules, his musical entertainments are all of the camp.

The worship of God is spiritual. It is the heart's adoration of the Father and the Son, and it is by the Holy Ghost. (See John 4:23, 24. Phil. 3:3. Heb. 13:15.) "We have an altar whereof they have no right to eat which serve the tabernacle." Heb. 13:10. The heavenly and the earthly do not commingle. Christ cannot go with it.

“Let us go forth therefore unto Him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name." Heb. 13:10-16.

Correspondence: Romans 8:9; Ephesians 4:8-10; 2 Timothy 2:19

Ques. Please say what Rom. 8:9 means? D.

Ans. In the flesh was our old state. Not in the flesh, but in the Spirit, is our new state, because we have life in the power of the Spirit. He dwells in us otherwise the character of Christ, the Spirit of Christ, could not be seen in us.

“Now if any man have not the Spirit of Christ, he is not of Him" (See N.T.). That is, if the Spirit of God does not dwell in a person, the Spirit of Christ cannot be seen in his ways.

Ques. Does Eph. 4:8-10 mean that Christ went into hell when He died? (Psa. 16:10; Acts 2:27). H. C. S.

Ans. When our Lord died upon the cross, his spirit went to the Father to whom He had committed it, and the thief was with Him there that day in paradise, and that is where all the departed spirits of believers are: "with Christ, which is far better" (Phil. 1:23). "Absent from the body, present with the Lord" (2 Cor. 5:8).

Hell in these verses is not the place of lost souls, but the state of the dead, meaning the unseen, the soul apart from the body.

Eph. 4:8 is the ascended Christ giving gifts to men (see verse 11). Christ did not ascend to heaven till forty days after His resurrection. Ascension means the whole man going to heaven. David is not yet ascended, his body is still in the grave (Acts 2:29 to 34), but his spirit is with Christ (Heb. 12:23), and so are all who died in faith (Heb. 11:13). Eph. 4:9, 10 tells us Christ descended into the lower parts of the earth, that is, the grave, and is now ascended far above all heavens. There is no preaching to those who are dead. They were preached to before they died, and they are in prison awaiting the judgment for their sins, and on account of their disobedience (Eph. 5:6; Col. 3:5; 1 Peter 3:20 and 4:6).

Ques. Does 2 Tim. 2:19 apply to us in the present time? B.

Ans. Yes, the Second Epistle to Timothy predicts and describes the state into which the Church or Assembly, the House of God, would fall, and has now fallen. In each chapter we find its failure mentioned. We also find our resource in what God has given, that man's failure cannot destroy or take from the one who walks with God. We do not have the body of Christ mentioned in it. It is the house of God aspect, and though now outwardly ruined, it is for faithful souls, the dwelling place of God still. "The habitation of God through the Spirit" (Eph. 2:22), and will continue to be the Spirit's dwelling place till the Church, Christ's body and bride, is called home.

In chap. 1:15, the turning away had begun, division had begun. In chap. 2:18 they have erred from the truth, evil doctrine is spreading. In chap. 3:8 they resist the truth. In chap. 4:4 they turn from the truth to fables.

The Lord offsets these in chap. 1 by the promise of life in Christ Jesus and salvation according to His eternal purpose (verse 1, 9). In chap. 2:19 the foundation of God stands sure, His work cannot be destroyed. In chap. 3:14-17 we have the apostle's example, and the Scriptures which cannot pass away. In chap. 4:8, 18 we have the sure reward to encourage the faithful soul.

Chapter 2 marks out the path for the man of God through the confusion. Like a soldier, he must endure hardness, and have a single eye for his Master (verses 3, 4). Like the athlete, he must be obedient (verse 5)

Like the husbandman he must labor and wait for the harvest before partaking of the fruits (verse 6) He also shares the rejection, and suffers with Christ before partaking of His glory (verses 7-13). He carefully divides the word of truth (verse 15). We have the path of separation from evil, and the ground on which the company of fellowship is formed (verses 19-22).

Verse 19. The foundation of God cannot change or be shaken; its seal is: "The Lord knoweth them that are His." We do not need to pronounce on people, but we are to depart from iniquity; we can know and associate with those who do so.

Verse 20 describes the mixed condition by the simile of a great house.

Verse 21 tells us to purge ourselves from the mixture, so we shall be a vessel unto honor, set apart and meet for the Master's use, and prepared unto every good work.

Verse 22 "Flee also youthful lusts," bids us cleanse our personal ways, and to follow righteousness, practically; faith, that is, obedience to the Word of God; charity, better translated love, the activity of the divine nature; and peace, characteristically; with them that call on the Lord out of a pure heart. Others are found following (not men) but these traits or the character of the divine nature, and we also end other instructions given to the whole Church that apply to this little remnant who seek to walk in holy separation to the Lord. (See for example Eph. 4:2, 3.).

Verses 23 to 26 give instructions how to seek the good of others who are not clear on the truth; or have fallen into error in any way.

Correspondence: S.O.S. 4:12; Mat. 8:19, 22; 1 Pet. 3:19; 1 John 2:20-27

Ques. What does Sol. 4:12 mean? Is the "garden enclosed," the Church of God?

J. E.

Ans. The spouse in the song of Solomon is the believing remnant of the Jews. John Baptist speaks of them in John 3:29. The Church of God, the body and bride of Christ, is not seen in the Old Testament, except in types and figures. It was hid in God in His purposes, and revealed to Paul and to others through him (Eph. 3:3-9).

It is quite right for us to use the language of this book as far as it would fit into our heavenly position. The bridegroom's delight in the bride, beautifully expresses the love of Christ to His redeemed ones, but we find in her, and in ourselves, coldness and carelessness that need to be dealt with, so the trials come because there is the "needs be" (1 Peter 1:6).

In this fourth verse she is compared to a garden enclosed, a spring shut up, a fountain sealed. There was the sad necessity for the north wind of adversity, and also the south wind to blow upon His garden, to get the sweetness and perfume of the spices He had endowed her with to flow out.

Then she says, "Let my Beloved come into His garden, and eat His pleasant fruits." It is easy to see in this His dealings of love with us to bring us into and to keep us, in communion with Himself.

Ques. What is the meaning of Matt. 8:19.22? N. W.

Ans. This is a lesson on discipleship,-that is, on following Christ. Salvation is ours through faith in our Lord Jesus Christ; only these could be true disciples; others who would turn away from the Lord deliberately, and walked no more with Him, were those who were not born again (See John 2:23-25; 6:66-71).

One that is born again has eternal life, and eternally saved through the finished work of the Lord Jesus.

(John 5:24; 10:28, 29; Eph. 2:8; Heb. 10:14). Now real believers fail in their conduct, while their standing in Christ is ever the same (Rom. 8:1).

This lesson in Matt. 8:19-22 shows us the self interest of our hearts. Was the scribe prepared to follow One who had nowhere to lay His head? And the other did not want to follow the Lord till his father was dead and buried; but the Lord said, "Follow Me; and let the dead bury their dead.”

We may be sure, if one really follows Christ, he will not neglect his home duties, nor any responsibility he has. Christ must be first. "To me to live is Christ." Phil. 1:21.

In Luke 9:57 to 62 we have another lesson added to the two given in Matthew. "Another also said, Lord, I will follow Thee; but let me first go and bid them farewell, which are at home at my house.”

This man also put others before Christ; he must pay attention to his friends first with a show of zeal.

The selfishness of our hearts makes us think, if we follow Christ, and put His honor first, that we shall lose our comfort, our character, and our connections; while in reality we lose nothing, for the Lord looks after our comforts with countless mercies day by day, and our sharing His rejection, brings, with the reproach, a joy in communion with Him that gladdens and strengthens our hearts.

So with our character, God looks after that. We just need to do what He bids us, and those dependent upon us will not suffer either, nor will we fail in our affection to our relatives. Obedience to the Lord takes all these in.

Well we may lose some of our friends and connections for Christ's sake, but our true friends, will be those who seek to follow the same blessed Savior.

Ques. Please explain 1 Peter 3:19. J. H. K

Ans. It refers to Noah preaching by the Spirit of Christ to the antideluvians, who are now in prison because they did not believe Him. Christ Himself did not do the preaching; there was no preaching in the prison (chapter 4:6); the gospel was preached while they were living to them that are dead.

Ques. Please explain 1 John 2:20, 27. P. T

Ans. The Holy Spirit dwelling in the believer gives power and discernment to try the spirits, and thus judge what would dishonor the person of Christ as come in flesh. The Holy Spirit is the anointing, the seal, and the earnest of the Spirit in our hearts (2 Cor. 1:21, 22).

Correspondence: Heb. 8:2; State of the Departed; John 9:6-7; 2 Cor. 12:16

Ques. What is the true tabernacle mentioned in Heb. 8:2? Is it Christ, or is it the Church? J. E.

Ans. The true tabernacle for us now is the holiest of all, the place where we meet God. We have an altar, whereof they have no right to eat which serve the tabernacle. Our worship is spiritual and heavenly. It is the contrast between Judaism and Christianity. Our hearts worship and adore God by the Holy Spirit in His very presence, without ordinances or ceremonies.

Ques. Is there any scripture that tells the state of the departed saints before they get their bodies?

M. E. J.

Ans. All we know about the saints who have died, is in the following verses: "Jesus said unto him, Verily I say unto thee, Today shalt thou be with Me in paradise" (garden of delights). Luke 23:43.

“Willing rather to be absent from the body, and to be present with the Lord." 2 Cor. 5:8.

“To me to live is Christ, and to die is gain." "Having a desire to depart, and to be with Christ; which is far better." Phil. 1:21, 23.

“Blessed are the dead which die in the Lord." Rev. 14:13.

We must be content with what scripture says. God leads our hearts on to the resurrection, when clothed upon with our bodies glorified. We shall be perfected in His glory.

“He shall see of the travail of His soul, and shall be satisfied," Isa. 53:11; and, "We shall be satisfied, when we awake with His likeness." Psa. 17:15.

Ques. What does the clay and the spittle, and the Pool of Siloam in John 9:6, 7 mean? P. T.

Ans. In John's gospel we have the mystery of the person of Christ as the Son of God from all eternity. He is the Word that was in the beginning with God. He Himself had no beginning. This is a mystery, for we cannot know God's being, but we can believe it.

John 1:14 is His history begun on earth. There we get the incarnation-Man and God in one person.

In Luke 1:35, that holy thing born of the woman is His holy humanity. He is a man, yet God, manifest in flesh, sent of the father into this world (1 Tim. 3:16; John 10:36).

This is what the spittle made into clay presents, and the Pool of Siloam, which means, "sent," presents the thought of faith in Jesus the Son of God, the Sent One of the Father. This opened the eyes of the man born blind.

Ques. Did Paul use guile to catch people? (2 Cor. 12:16). O.

Ans. Paul in that verse is casting it back on them that he did not use guile, as verses 17, 18 show. 2 Cor. 4:2 emphatically says he did not use any such means.

Correspondence: Scarlet-Crimson, Snow-Wool; Psa. 49:8

Ques. Can you tell me the difference between "scarlet," and "red like crimson," and "white as snow," and "wool," in Isa. 1:18?

Ans. "Crimson" is a deeper dye than "scarlet." We are informed that it is obtained by a more intense process. So, scarlet in this verse would represent one whose sins were glaringly bad, sins that every one could see that had eyes, to see. But "crimson" would show how those sins and evil ways had been long enslaving the soul. Yet there is power in the grace of God through the blood of Christ to deliver the one who is most deeply enslaved. "White as snow" expresses how clean the scarlet sinner, who believes on the Lord, is washed. "As wool" tells how every difficulty is overcome..The hopeless, helpless sinner who comes to the Savior, is not (July cleansed, every whit made clean, but is also set free from the slavery of sin and Satan's power. (Luke 8:35.)

Ques. What does Psa. 49:8, "The redemption of their soul is precious, and it ceaseth forever," mean? A. B. S.

Ans. This parenthetical verse is put in where men are seeking after riches and trusting in them. (Read Matt. 16:26; Mark 8:36, 37; Luke 12:20, 21.) How precious the redemption of the soul is compared with the obtaining' of the perishing things of earth. "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" "What shall a man give in exchange for his soul?"

"And it ceaseth forever." When the narrow boundary line of this life is passed, eternity to the soul has begun, and no change can come. The die is cast, the soul is lost or saved, there is no redemption beyond death. "After this the judgment." How solemn.

"Now is the accepted time, now is the day of salvation." 2 Cor. 6:2. Beyond death there is a great gulf fixed between the saved and the unsaved. (Heb. 9:27; Luke 16:26.)

Correspondence: 1 Tim. 5:24-25; The House of God

Ques. Would you please explain 1 Tim. 5:24, 25? TI 5:24-25{ J. W.

Ans. Paul's first letter to Timothy is mainly directions for the ordering of the Assembly. He was delegated by the apostle to appoint the necessary elders and deacons. The above verses are part of his instructions.

Verse 23 is a parenthesis given on account of his carefulness of habits, while his physical condition needed more than water.

Verse 22. He is told to lay hands suddenly on no man, lest he should identify himself with another man's sins. He was to keep himself pure.

Verse 24. Some men's sins could be seen at once, and so could be condemned or judged, while others were more hidden, but come out in the end, and they cannot escape the eye of God. It was the same with good works; with some they are all seen on the surface, while others leave it to somebody else to tell. Timothy was thus taught not to be hasty in receiving or appointing any.

This is practical for us also, to keep from haste in receiving with open arms those we do not know except on their own testimony, and so prevent us from bringing trouble on ourselves, or into the gathering to the name of the Lord Jesus.

Ques. What is the house of God?

U. A. N.

Ans. The house of God with Israel was first the tabernacle in the wilderness, and then the temple in the land, built at Jerusalem. Since then no building or meeting place is called in Scripture, the house of God., It is now composed of people, (Eph. 2:22.)

It was when Christ was glorified, and the Holy Spirit was sent down as promised (John 7:39; 14:16, 17;.... 15:26; 16:7, 13), that this came to pass at Pentecost. (Acts 2:1, 33.) From this on, each believer was sealed with the Holy Spirit (Eph. 1:13), and all believers are thus baptized into the body of Christ (1 Cor. 12:27), and are thus members of the body of Christ, and members one of another. (Rom. 12:4, 5) This is the only membership Scripture knows for believers, and is called the Church, which is His body. (Eph. 1:22, 23.)

The other aspect of the Church, as the dwelling place of God by the Spirit, is called the house of God. (1 Tim. 3:15.) It is the Church, or Assembly of the living God, the pillar and ground of the truth.

The one hundred and twenty gathered in the upper room at Jerusalem became this house when the Holy Spirit came down and filled the house where they were sitting. In this aspect of the Church, men are its care-takers. They are responsible for its building and order, as we see in Paul and others. (1 Cor. 3:10.) They build it by their teachings, and baptism done in the name of the Lord, and as we go into its history we find, what always happens with anything committed to men, failure comes in and wrong material is introduced; wood, hay, stubble, is built in as well as gold, silver, precious stones. The foundation is right, but the builders have gone wrong. (1 Cor. 3:11, 12-17.) We find its ruined condition spoken of in 2 Tim., 2 Peter, Jude, 2 Thess., Rev. 2nd, 3rd chaps. And such parables in Matt, as "the tares," "the man without the wedding garment," and "the five foolish virgins," illustrated its mixture. Then judgment will fall upon the rest after the Lord has come and taken all who were truly converted out of it. What is left behind will be Babylon (Rev. 17), and to this state it is fast hastening (Rev., 18:4.)

At the present time 2 Tim. 2 compares it to "A great house," a mixture of good and bad, and in great confusion. The believer is called to walk in a clean path (Ver. 21), and to follow righteousness, faith, love, peace, with those who call on the Lord sincerely (Ver. 22), and is thus meet for the master's use.

Though the Church, the house of God, has fallen into such ruin, God has not forsaken it. He still dwells down here (Eph. 2:22), and all the privileges of it remain for faith to use and enjoy.

Two or three can have the presence of Christ in their midst, if they are truly gathered to His name. (Matt. 18:20.) We still have the Word of God for our upbuilding, comfort, and guidance; and the Holy Spirit ever delights to teach us, and to unfold to us, the deep things of God. (1 Cor. 2:10, 12.) We cannot set up the Church anew, but we can walk in obedience to God's Word.

Correspondence: Should Christians Dance; 2 Pet. 1:19 - Questions on Words

Ques. Is it against the principles of the Scriptures to dance? Should a true Christian

practice dancing? J. W. H.

Ans. The Lord Jesus taught His disciples that they were not of this world, and therefore the world hated them. (John 15:19.) And again, "Be not conformed to this world"; (Rom. 12:1,2), also, "The friendship of the world is enmity to God." (James 4:4). "Ye are bought with a price; therefore glorify God in your body." (1 Cor. 6:20.)

The music and dancing in Luke 15 was heaven's joy over returning prodigals. The self-righteous elder brother could not dance to that music.

A young lady asked a Christian: "Is it right to dance?" "Well," he replied, "if I saw you dancing out of real joy that you had found the Savior, I could not blame you."

Another asked an evangelist who was speaking to him about the eternal welfare of his immortal soul, the same question. He answered, "You are on the downward road. You may as well dance there, as walk there. Your pleasure will end in the lake of fire; the pleasures of sin are only for a season. The Christian's pleasures are forever more."

Think of Christian men or women dancing with the unsaved, helping them on to everlasting burnings!

In the Scriptures we have dancing and music of two kinds. Job describes the wicked bringing up his children for the world, and they have music and dancing, and then go down to the grave in a moment. (Job 21:11-13.)

There is a time to dance and a time to mourn. Israel will dance in the Millenium with joy over their restoration to Jehovah and their land, as David, the king, did. (2 Sam. 6:14; Psa. 149:3.)

But how can Christians, heavenly men (Heb. 3:1) dance with the world that has murdered their Lord. and cast Him out? How could we be true to Him, and join with them?

Are Christians training their children in the nurture and admonition of the Lord, if they are bringing them up to appear before the world, and filling them with a liking for its pleasures? The gospel to the jailor of Philippi was, "Believe on the Lord Jesus Christ and thou shalt be saved, and thy house." Acts 16:31.

Mary rejoiced in God, her Savior (Luke 1:47), and we are told to rejoice in the Lord alway, and again, I say rejoice. (Phil. 4:4.) And if any feel merry, let them praise the Lord in singing Psalms, not worldly music. How could a Christian be true in heart, and go on with worldly pleasures, and yet walk with God with an ungrieved spirit? Impossible!

Ques. We were not clear about the "sure word," "the day dawn," and "the day star."

2 Peter 1:19. C. C.

Ans. In the New Translation it reads, "And we have the prophetic word [made] surer, to which ye do well taking heed (as to a lamp shining in an obscure Place) until [the] day dawn, and [the] morning star arise in your hearts." It will help us to understand if we keep in mind that those the apostle addresses were converted Jews, and this verse puts the truth in a way suited to them. The Jews look for the Sun of righteousness with healing in His wings-that is the day light for them. For the Christian, the morning star shines just before day dawn.

Prophecy was a light that shone for the Jews. This was made "more sure" in their minds by the view of Christ in His power and majesty at the transfiguration. "For the remnant of the Jews, the Sun of righteousness should rise with healing in His wings; the wicked should be trodden as ashes under the feet of the righteous. The Christian, instructed in his own privileges, knows the Lord in a different way from this although he believes in those solemn truths. He watches during the night, which is already far spent. He sees in his heart, by faith, the dawn of day, and the rising of the bright star of the morning. He knows the Lord as they know Him who believe in Him before He is manifested, as coming for the pure heavenly joy of His own, before the brightness of the day shines forth. They who watch, see the dawn of day; they see the morning star. Thus we have our portion in Christ not only in the day, and as the prophets spoke of Him, which all relates to the earth, although the blessing comes from on high; we have the secret of Christ and of our union with Him, and of His coming to receive us to Himself as the morning star, before the day comes. We are His during the night; we shall be with Him in the truth of that heavenly bond which unites us to Him, as set apart for Himself while the world does not see Him. We shall be gathered to Him, before the world sees Him, that we may enjoy Himself, and in order that the world may see us with Him when He appears." (Extract from Synopsis. J. N. D.)

"The joy of our portion is, that we, shall be with Himself, 'forever with the Lord.'"

The "day star," or "morning star" is Christ Himself coming for us. The "Sun of righteousness" is His appearing with us to the world.

Assembly Discipline: Some Wholesome Words

My dear Brother:

Yours of the 8th inst.... to hand. I am most thankful that the strain that has been on for a good while in the meeting has come to an end. I am sure this is the goodness of God. And I pray that the same goodness may yet lead to hearts being yet further "knit together in love" (Col. 2:2). This is of deepest importance, if there is to be growth and blessing.

I grieve for S. and A. I do not for a moment question that they are wrong in the course and position they have taken; but it is a terrible thing for saints to be cut off—far more so, I think, than we generally realize. And while faithfulness may sometimes require it, it needs to break our hearts.

On this line of things we get some most wholesome instruction in the closing chapters of Judges, in connection with the horrible wickedness of Gibeah, and the Benjamites allying themselves with it. Israel arose as one man against it. And this was righteousness, and faithfulness too. But God would have something more than righteousness, or even faithfulness in judging evil.

Israel united as one man, and 400,000 strong, arrayed themselves against Benjamin and Gibeah, who together numbered but 26,700, and although they had asked counsel of God, they were beaten before Benjamin, and 22, 000 perished the first day. The next day they not only asked counsel but wept before the Lord, and still they were again beaten, and lost 18,000 men. All this is most solemn, especially after the Lord, in answer to their inquiry, had told them to go up. What was the secret? I believe it was this: they were acting in simple righteousness against Benjamin, WITHOUT THEMSELVES BEING HUMBLED AND BROKEN BEFORE THE LORD BY BENJAMIN'S SIN.

After being smitten twice by Benjamin, "Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD." Judg. 20:26.

Hitherto their course had been a right one, but it was only now that they had reached a state in connection with which the Lord could give them victory. They had at last humbled themselves before the Lord, and taken the place of entire dependence, and rendered to the Lord His due—the offerings.

And now Benjamin is smitten—practically annihilated. But oh, the sorrow of heart that follows, now that they were in a state such that they could sorrow! They "came to the house of God, and abode there till even before God, and lifted up their voices, and wept SORE; and said, 0 LORD God of Israel, why is this come to pass in Israel, that there should be to-day one tribe lacking in Israel?" Judg. 21:2, 3.

Their course had been right, but they had to be humbled, and had to learn how to weep, and to fast, and to offer to the Lord. The judgment executed against Benjamin was just, but they had to feel the sorrow of having executed it against "my brother." So, dear brethren, I do not believe we are in an acceptable state to draw the sword to cut off our brother until we too know what it is to weep, and to fast, and to do it as what is due to the Lord, and be brokenhearted. because we must, and because it is "my brother."

Of course. this is not exactly a case of cutting off a brother from the assembly, but it is in principle the same. And I must say I feel grieved that it had to be so. It seems to me, too, that I see distinctly the hand of the Lord in the matter being kept in abeyance so long. Had action been taken at once without patiently waiting, and in love laboring to recover the erring ones, it might have been more serious.

Faithfulness in not yielding to evil is most deeply important. But this alone will not do. We are not called to wield a Jehu sword, though it was perfectly righteous. With us there must be self-humbling—I am no better than my brother—and the working of that love that delights in mercy, and hates putting away (Mal. 2:16).

Now that the action has been taken, I simply throw out these suggestions for the consideration of the dear brethren who have had directly to do with this painful case. You will find it profitable to review the whole course, and to consider the question,

Why did not the Lord permit more speedy action? And I think you will find there was something for all to learn.

Often our thoughts and state of heart have to be corrected, where we are not aware that there is anything wrong. God is full of patience with us, but He is faithful, and He gently leads us on, correcting and disciplining us as we need it. Oh, how good He is, for into what blunders we would often fall did not He check us up, that He might minister suited instruction!

I do trust that matters may now move on in the gathering in peace and harmony, all giving diligence to keep the unity of the Spirit in the bond of peace. We have to keep the Lord before us, and learn of Him who is meek and lowly in heart. The meekness, gentleness, patience, grace, and love that are pleasing to God are found alone in Christ. And it is in communion with Him that they are reproduced in us in the power of the Spirit.

Now with much love to you all, I remain Yours affectionately in the Lord (signed)

P. S.

Brother has had thoughts which needed to be corrected, and still has, I think; and I doubt not that the Lord in His faithfulness will lead to this. On the other hand I believe there is much for which he needs to be commended. If ever S. is restored, he will recall 's earnest, faithful, patient, and gracious efforts in love to win him back from the step he has taken, and it may have more weight with him than all else.

No doubt the rest of you have been tried by his resistance of a certain course, and he may have been blamed for obstructive ways, but I am satisfied God has been in this. And looking at things from his point of view, he has been no less tried than the rest. I can see he has suffered deeply in his spirit, and his resistance has been from conscientious convictions. I have no doubt that he and all have gained by the exercises, and perhaps by some correcting of thoughts. All the members are needed (1 Cor. 12:21-26). Even those that are crooked and intractable are useful in teaching us lessons of patience. And we cannot set such aside, unless the wickedness of a perverse will makes it a necessity—as for example, a case of deliberate railing.

The meekness, lowliness, longsuffering, and forbearance in love (Eph. 4:2), which are precious traits of the divine life in Christ, are all developed in a scene where we meet the opposites which call for their exercise. God will not allow us to get on in a "cut and dried" sort of way which has the character of legal righteousness. He works in us, in the midst of exercise of soul, the traits of Christ, which unite with righteousness, grace and love, so producing patience, gentleness, longsuffering, and forbearance.

Correspondence: Answer to a Paper Sent for Criticism, Part 1

Answer to a Paper Sent for Criticism

“He that hath My word, let him speak My word faithfully. What is the chaff to the wheat? saith the Lord." Jer. 23:28. We will not occupy ourselves with the evils of this paper, but look at the Scriptures, and believe what God has spoken. We seek His grace to teach us by His Spirit.

Let us notice that judgment on the earth is in the Old Testament. In the New Testament, eternal things are opened up. Life and incorruptibility are brought to light by the gospel (2 Tim. 1:10 N. T.).

John 3:17 is quoted to prove that all will be saved, if not during their life here, at the resurrection. Read the verses 14 to 18, and notice that "He that believeth on Him is not condemned; but, he that believeth not is condemned already." "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life; but the wrath of God abideth on Him" (verse 36). This is plainly eternal. Which is yours, dear reader?

John 4:42. These Samaritans, outcasts from the Jews, rejoiced that Jesus the Christ was the Savior, not of the Jews only, but of the world, of "Whoso-ever." How strange it would sound in Nicodemus' ears to hear that "God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life." Nicodemus knew that God loved the Jews, but to love the ungodly Gentiles, he had never heard before. Thus John 6:33, "giveth life unto the world," is easily understood. "Every one which seeth the Son, and believeth on Him, may have everlasting life" (verse 40). This is God's will.

And again verse 53 "Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eaten My flesh., and drinketh My blood, hath eternal life; and I will raise him up at the last day." This eating and drinking is believing that the Lord Jesus died for you. John 1:9, and 9:5 are like the sun shining upon every man, whether he can see, or whether he is blind. It is not salvation to all.

John 12:32. "And I, if I be lifted up from the earth, will draw all men unto me." God thus sets Christ, lifted upon the cross, be-before all men, as Moses lifted up the brazen serpent, "that whosoever believeth on Him should not perish but have everlasting life" (John 3:14, 15).

1 Cor. 15:22 is often quoted in this paper. Let us examine it, "For as in Adam all die., even so in Christ shall all be made alive." The subject of this chapter is "the resurrection of the saints," and it is proved to he true by the resurrection of Christ Himself. The gospel Paul had preached to them was that ''Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures.”

Adam's fall took in all his race. Christ's headship takes in all who believe on Him, and it is their resurrection that is spoken of. The only verse that speaks of the unbelievers' resurrection in this chapter is verse 26, "The last enemy that shall be destroyed is death,"-that is when they are raised to stand before the great white throne where they are judged according to their works, and cast into the lake of fire; and death and bell, that is hades, the state of the soul and body being separate., is ended. This is the second death to which there is no end (Rev. 20:10 to 15).

Rom. 8:1 is not speaking of all mankind, but only of believers in the Lord Jesus Christ.

Eph. 1:10 is quoted to show that all men, and fallen angels, even the devil will finally be saved. This is the usual wicked perversion of the Word of God in this paper. We know, for God has said, "Every knee shall bow, of heavenly, earthly and infernal beings, and every tongue shall confess that Jesus Christ is Lord to God the Father's glory." (Phil. 2:10, 11 N. T.).

Matt. 25:41 and Rev. 20:10 tell us that the devil and his angels are to be tormented for eternal ages. God's Word says it, and wicked men will share their doom.

Eph. 1:10 is the Millenial Kingdom of our Lord Jesus Christ when He shall reign in a kingdom that never decays, as every other one has done. His glory will fill heaven and earth, as the waters cover the sea, and believers shall reign with Him (1 Cor. 6:2, 3). 1 Cor. 15:24, 25 tell us of its successful accomplishment till all enemies are put under His feet, and then He delivers the kingdom up to His Father.

2 Peter 3:13 and Rev. 21:1 to 4 tell us of the new heavens and the new earth wherein dwelleth righteousness. The inhabitants all clothed with the righteousness of God-Christ, God's righteousness; but there is a third place in Rev. 21:8, that has inhabitants. It is the lost. They are in the lake of fire, the second death,, to which there is no end, for death in the Scriptures is never the cessation of existence- it is eternal. God cannot cease to be God; and sin must be put away from His presence forever. It is proved again that "Repentance toward God and faith toward our Lord Jesus Christ" are necessary for salvation.

(To Be Continued)

Correspondence: Elisha a Type of the Holy Ghost; Treasures in the Field

Ques. Is Elisha in 2 Kings 4:38 a type of the Holy Ghost? P. A.

Ans. Elijah and Elisha were prophets of Jehovah, and were used by Him. Miracles done by them, were done by the Holy Ghost, thus witnessing that they were sent of God. Elijah sought to restore Israel to the law, like John the Baptist. Elisha's miracles were like Jesus' miracles of grace, with one exception,-Jesus cursed the fig tree, symbolic of Israel in unbelief rejecting the Christ. Elisha cursed the wicked little boys who mocked God's testimony.

A well-known writer says, "When our prophet took up the mantle of his master, God was all he had; but he found Him enough for all he needed. His need, however, like that of Jesus, was not his own. It was for others he occupied his resources and strength in God. He was rich, but not for himself. Thus-he meets the inconveniences of nature-without a purse he relieves the poor-without a commissariat he feeds armies-the deadly thing he makes harmless-without bread he gives food to a multitude and gathers fragments-without medicine he heals disease-without arms he supplies a nation-though dead he communicates life.

All this tells us of Jesus. For Jesus had nothing, yet made He many rich. He had the worlds of nature and of grace for the needy children of men, and His ways shine in the reflection of His servant Elisha.”

Not all of Jesus, it is true, is seen in Him. Where could we find that? As a suffering witness against the world, Elijah, as I have before said, the rather reflects Him. But in His ways of power and grace, we see Him in Elisha.

Ques. What does "the treasure hid in the field" mean in Matt. 13:38, 44? (Referring to "Young

Christian" Jan. number page 28). P. C.

Ans. The term "Kingdom of heaven" is found in Matthew's gospel only; the other three speak of the

Kingdom of God. It is the rule of heaven on the earth. The Lord Jesus came, but was rejected by both Jews and Gentiles, leaving room for God's great purpose concerning the Church to be fulfilled.

In Matt. 12:46, 50 the Lord announces a new ground of relationship, that sets aside Israel for a time. Then He went out of the house to the seaside, and begins to teach truth that unfolds this new dispensation.

There are seven parables in this chapter 13. The first is the sower, this is preparatory; this kingdom is formed by preaching. The other six are called similitudes of the Kingdom of heaven. It is a Kingdom of mystery, the King is absent, a Kingdom without the King. The next three are external views of it as man can see it.

1st. The tares and the wheat,-the mixture of good and bad.

2nd. The mustard seed becoming a tree,-a great political influence.

3rd. The leaven,-giving its corruptive work.

Then the Lord dismisses the multitude, and goes with His disciples into the house, where He explains the parable of the field, with its judgment at the end, and gives three more parables giving us the view of God's purposes.

1st. It is the treasure hid in the field, found and hid, leading to the One who for the joy of possessing the treasure, sells all that He has, and buys the field. The purposes of God for Israel were from the foundation of the world, and were never hidden. God's purposes for the Church were before the foundation of the world, and were hidden in the counsels of God till the time came to carry out those hidden counsels. Here we get the truth that Christ has bought the field for the treasure that was in it. He bought the whole world, even the infidel that denies Him (2 Peter 2:1).

Twice Israel is called a peculiar treasure (Ex. 19:5, and Psa. 135:4), and God has many other treasures (see concordance).

But this treasure is what is precious to Christ in the world at this present time. All His saints are precious treasure to Him, but it needs another parable to describe the beauty of it, and this is found in the pearl of great price. Christ loved the Church and gave Himself for it, before its existence had begun. He found it in the counsels of God, loved it, and gave Himself for it (Eph. 5:25).

Then we have yet another parable of fishermen casting a net, pulling it ashore, gathering the good into vessels, and casting away the bad, as good fishermen do (Verse 48); they are engaged with the good. Angels gather the bad (Verse 49), and that ends the Kingdom of heaven in its present form.

There are a few more parables of the Kingdom of heaven; all are about this present time, and its end (chaps. 20:1; 22:144; 25:1).

Correspondence: 1TI 5:9-11; ACT 13:48; Man of/Antichrist?; MAT 10:37; 12:31-32

Ques. Kindly explain 1 Tim. 5:9-11. A. D.

Ans. "Widows indeed" (Verse 5) who had no one to care for them, and needed support, could be put on the list for regular help without taking them off the path of faith. Verses 9 and 10 describe their character,

Younger widows and all who needed help, could be helped, but not on a regular sum; it would destroy their faith in God alone.

Ques. Does Acts 13:48 mean that God has planned all who are to be saved, and that He will bring it to pass? G. C.

Ans. It is a blessed thing to know that we are chosen in Christ before the foundation of the world, that we should be holy and without blame before Him in love, and also marked out before hand, that all who believed in Him were to have the place and portion of being God's children (Eph. 1:4, 5). This is what Scripture teaches us after we are saved.

In Rom. 9:22, we find that all the lost are vessels of wrath who have fitted themselves to destruction, so have to blame themselves. And in verse 23, all who are saved, are vessels prepared afore unto glory, and they can praise and thank God for their salvation.

The gospel is the power of God unto salvation to every one that believeth. Whosoever will may come. This if the invitation to the unsaved; the other is the teaching: that follow.

Remember, "Him that cometh to Me I will in no wise cast out." John 6:37.

Ques. Is the Man of Sin in 2 Thess. 2:3, ant the Antichrist in 1 John 2:18 the same person?

W. W. H.

Ans. There are two beasts spoken of in Rev. 13 The first rises out of the sea (of the nations). The second comes out of the earth (that which is already established). The first is the Man of Sin; the second is thy King of the Jews whom he sets on the throne.

At the beginning, the woman in Rev. 17, rides upon the beast (the Roman Kingdom); then the beast destroys her, eats her flesh and burns her with fire-that is he takes all the riches of the Vatican to himself, and destroys all the religion that once bore Christ's name.

The King of the Jews makes an image of the beast, sets it up in the temple at Jerusalem, and orders everyone to worship the beast, so that no religion is allowed but his own,-all must worship him on pain of death. (Rev. 13:15).

By means of miracles: power and signs, and lying wonders, he deludes men on to their doom (2 Thess. 2:9-12).

Satan has managed to dethrone God in the sight of man. He put this before our first parents,-"Ye shall be as gods." It is allowed but for a moment.

This is the Satanic trinity: The Roman Beast, the King of the Jews, and the dragon (Rev. 16:13, 14) Satan's Masterpiece. He imitates God to the end, but his destruction is sure.

The Word, the King of Kings and Lord of Lords, with his armies, appear to the utter destruction of these enemies. The beast and the false prophet are cast alive into the lake of fire. The dragon is bound, but not yet put there till Christ's reign is completed, and then he too is cast into the lake of fire, where the beast and the false prophet still are (See Rev. 19:20, and 20:10). There is no annihilation there. "Shall be tormented day and night forever and ever.”

In Rev. 13:4, "They worshiped the dragon which gave power to the beast: and they worshiped the beast, saying, Who is like unto the beast? Who is able to make war with him?”

This is like all that is of this world, it was short lived, empty boasting.

The judgment will fall on all rebellious boasters.

Ques. What is the Meaning of Matt. 10:37, "He that loveth father or mother more than Me is not worthy of Me"? M. S. L.

Ans. Read from verses 34-39. We find proof in these verses that to confess Christ as our Savior and Lord, often brings bitter persecution from our nearest and dearest relatives. This was seen specially among the Jews. If one confessed Christ, that one was counted outside the family he or she belonged to.

In Matt. 10:37.39, they were warned not to turn their back on the Savior, for, "He that loveth father or mother more than Me is not worthy of Me." The love of Christ in the believer is stronger and above all other loves, dearer than all earthly ties, dearer than life itself. To put self or any other object first, is to fall and lose one's life spiritually.

Ques. Please explain to me the meaning of the unpardonable sin. (Matt. 12:31, 32). M. S. L.

Ans. Read from verse 24. The Pharisees said that the Lord was doing His miracles by the power of Beelzebub, the prince of devils. The Lord replies, that Satan would not cast out Satan. He sees their wicked hearts at enmity to Him. They were thus blaspheming the Holy Ghost, because they said that Christ had an unclean spirit (Mark 3:29, 30). This is what some call the unpardonable sin, to be forgiven neither in this world, neither in the world to come. "This world" means the time of the law, before Christ died. "The world to come" means' the millennial age or time. The present time is the day of grace, when the gospel is preached to every creature,-To Whosoever Will,

Correspondence: Spiritual; 2CO 6:8; COL 2:15, 4:6; End of Law; Create Evil?

Ques. Is "spiritual" in 1 Cor. 10:3. 4 used in its ordinary signification? If so, what is the meaning of "spiritual meat" and "spiritual drink?”

Ans. The Apostle did not mean that the Israelites did not eat actual meat, and drink actual drink, but that what they did feed on is typical of the spiritual food which is now the sustenance of the believer's new life.

Ques. What is the meaning of "always bearing about in the body the dying of the Lord Jesus?" 2 Cor. 6:8.

Ans. Practically setting the seal of death upon all that was merely human, in order that the life he had received the life of Jesus might be seen in power in all his actions.

Ques. Please explain "made a show of them openly." (Col. 2:15).

Ans. As Christ Himself was made a gazing-stock when lifted up on the Cross, so He, by His glorious work, so overcame the powers of darkness that their defeat became public, and shown, openly everywhere by the preaching of the gospel.

Ques. What does "seasoning with salt" mean? (Col. 4:6). S. P. T.

Ans. Containing not mere love and amiability, but that preservative principle of godliness and truth that renders it truly wholesome. Observe, it is not to be of salt seasoned with grace (too often left out). That is to say, it is to he primarily of the grace that we ourselves have received. Caustic and bitter speeches would not come under this description.

Ques. In what sense is Christ the end of the law for righteousness?

Ans. Because in Christ the righteous requirements of the law, demanding the death of the sinner, are fully met.

Ques. Please explain Isa. 45:7, "I make peace and create evil." G. B.

Ans. Some have sought to explain this by supposing the evil of judgment is meant, and not the evil of sin, but the word used is that generally used for evil and wickedness. There are mysteries in the origin of evil that no human mind can fathom.

Evil is either natural or moral. Natural or physical evil comprehends all the afflictions, adversities, trials, and bereavements which can happen to man in this life, whether in mind, body, or estate. Of this sort of evil the Lord is sometimes said to be the Author. Job, when laboring under the pressure of loss of property, family bereavements, and above all a loathsome and malignant disease, was advised by his wife to curse God and die (by his own hand, I suppose). But he sharply rebuked her, and said, "What! shall we receive good at His hand and not evil?" and in this he did not sin with his lips. Thus Job evidently looked upon God as being the Author of all the calamities which befell him. (Job 2:10.)

In Heb. 12:5 we find chastisement spoken of as coming from the hand of the Lord. Here it is a class of trials from without, but God acts in them; as a father, He chastises us. It may be that they come, as in the case of Job from Satan, but yet the hand and wisdom of God are in them. Thus I may use a rod to correct my son. The rod, however, is but the instrument by which the chastisement is inflicted. My hand limits the extent of the punishment.

He does not create moral evil: it is temporal evil as contrasted with peace-not with good.

Correspondence: What Does Matt. 5:25-26 and Luke 12:58-59 Apply to?

Ques. What does Matt. 5:25, 26; and Luke 12:58, 59 apply to? G. N.

Ans. Primarily this applies to Israel, who had broken God's covenant, and when God sent His Son to them they rejected Him also. They are now cast into prison because of their treatment of Christ, and there they will remain till the time of their restoration through the death of Christ. (Isa. 40:1, 2.)

But we can also apply these Scriptures to each Jew and Gentile now, for all have sinned against God, making God their adversary. But God loves them, and beseeches them to be reconciled to Him, and calls to them, "Now is the accepted time; now is the day of salvation." And to those who believe on the Son, He gives full pardon for all their sins, and makes them children of God, accepted in the Beloved One, made meet to be partakers of the portion of the saints in light. (Col. 1:12.) They are perfected forever by the one great atoning sacrifice of Christ, (Heb. 10:14.) and so have peace with God through our Lord Jesus Christ. (Rom. 5:1.)

There is also a modified way in which we might apply this scripture. If a Christian, a real child of God, sows to the flesh, and will not judge himself and confess his sin, he will reap corruption., The Lord has a contention with him; the Holy Spirit in him is grieved, and unless he confesses his sin, he is unhappy and his communion is broken. The Lord may need to chasten him, that he may be restored, but before doing so He beseeches His loved one to hearken to Him, to open the door and let Him come in again into his life, that the Savior and he may again sup together. (Rev. 3:19, 20; Heb. 12:5, 6; Eph. 5:14.)

Correspondence: Unity of Body vs. Family; 1John 1:7; 1 Peter 1:9-11

Ques. What is the difference between the unity of the Body of Christ, and the unity of the family of God? C.

Ans. The unity of the body of Christ (Eph. 4:4; 1 Cor. 12:12,13) was formed by the Holy Spirit on the day of Pentecost coming upon the disciples and thus baptizing them into one body, so that all who have received the Holy Spirit are members of Christ and members one of another (Rom. 12:5). Each believer since Pentecost has become a member of this one body by being sealed with the Holy Spirit when he believed the gospel of his salvation (Eph. 1:13).

In the family of God there is oneness of life, so we are one family but all individuals, not joined together but more like a head of wheat, each grain alike but not joined together. The family is classed in 1 John 2 as babes, young men, and fathers, and "because ye are sons, God hath sent forth the Spirit of His son into your hearts, crying, 'Abba, Father'" (Gal. 4:6).

Ques. How are we to understand 1 John 1:7, "But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin?" Y. B.

Ans. 1 John 1:7 is an abstract statement of the believer's position, being brought to God who is light. The believer is in the light, and so walks there; it is his position. Practically our behavior is often inconsistent, but that is not the point here. Then "Fellowship one with another" belongs to that position. Again it is not looking at how much or little we enjoy it. "And the blood of Jesus Christ His Son cleanseth us from all (or every) sin," is telling us of what fits us for that position. It is telling us of what cleanseth from sins. It is an abstract statement of what cleanses, without saying when or how. We know the value of the blood. It cleanses from all sin.

We will not understand John's Epistle if we do not read it in this way. Darkness and light, disobedience and obedience, hatred and love, unrighteousness and righteousness, are all spoken of, and the believer having been born of God is the one; the unbeliever is the other.

Ques. Say a little please on 2 Peter 1:9-11. B.

And. In 1 Peter 1:23, we have the truth of being born again by the incorruptible Word of God. And in chapter 2:2 the soul is fed on the Word as its natural food.

In 2 Peter 1:3 God's "divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us by glory and virtue," and the precious faith given (Verse 1) enables the soul to lay hold of the "exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." There is power here to repel evil that is in us, and the new character is seen further in the diligence to have faith, virtue, knowledge, temperance, endurance, godliness, brotherly love and divine love.

Verse 8 declares the rich reward to those who thus live and abound in these things, in that it makes them neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.

Verse 9 is the contrast of one who lacks the diligence to go on. He is blind, shortsighted, and has forgotten that he was purged from his old sins. Sad state for a child of God to be in,-stunted in his growth, and ability to discern the things of the king-dam, and feeding on the carrion of this world's business and pleasure, and in uncertainty even about his salvation.

Verse 10. So a stirring exhortation to wake up and use diligence in prayer and reading the Word of God to make certain of his calling and election, for in so doing he shall never fall.

Verse 11. For so an entrance into the everlasting kingdom shall be his happy portion. The Holy Spirit ever delights to unfold to our souls the glories of our Lord and Savior Jesus Christ, but He wants the condition of soul to be earnestly desiring His ministry. We cannot have this needed condition, except we wait on God to teach us by His Word and prayer.

Correspondence: Judas at the Lord's Supper; Preparing a Place

Ques. 5. Was Judas Iscariot at the Lord's supper? T. C.

Ans. John is the only Evangelist that tells when Judas parted company with the Lord and His disciples, (read John 13:21-30.)

“He then having received the sop went immediately out;" As the sop belongs to the passover supper, we would judge that Judas left before the Lord's supper was instituted.

If Luke 22:21, was giving us the order in which it took place, then Judas was present.

It is therefore not meant for us to place importance on the point. A person might be there, who should not be there, but until evil is manifested we cannot put away. (1 Cor. 5:13.)

There are instructions given (1 Cor. 10:16, 17) to show us that those who are there, should know that they are washed in the blood of Christ, and that they are members of His body.

To deliberately bring unconverted people to the Lord's supper, is contrary to the scriptures. (2 Cor. 6:14-18.)

Matt. 13:30 refers to the Kingdom of Heaven, not to the assembly of the saints.

Ques. 6

"I go to prepare a place for you." John 14:2. How and when does He prepare the place? A. T.

Ans. The Lord Jesus was leaving the earth to go to the Father. If He did not die, we could not be there with Him. (John 12:24.) His oath therefore led to the cross, where He bore our sins and died for us, then rose again, and ascended to the right hand of God, witnessing that redemption work is completed. (Heb. 9:12, 23.) He is entered there as our Forerunner, (Heb. 6:20) thus the place is prepared for us.

We might say, His work on the cross has prepared believers for the place: His presence with the Father in glory, has prepared the place for them.

Correspondence: Good, Very Good; Laodicean; Heb. 11:9 True?

Ans. God did say that His creation was very good. (Gen. 1:31.) He blessed His creatures and mankind (Vs 22, 28), and so it remained till sin came in and blighted God's fair creation. But this was not allowed to defeat His purpose which concerned His Son. He devised means that His banished ones be not expelled from Him. He cursed the ground for man's sake. He did not curse man, but the serpent was cursed (Gen. 3:14), and God began to work out a new creation of which His Son, the Lord Jesus Christ, was to be the Head. (Col. 1:18; Rev. 3:14.) There was nothing for the serpent but eternal judgment. (Matt. 25:41; Rev. 20:10.)

In announcing the judgment on the serpent through the seed of the woman Adam heard the gospel, and believing it, called his wife's name Eve. Then God clothed them with coats of skins, which typically speaks of God's righteousness, Christ put upon every believer. (2 Cor. 5:21.)

Man's wickedness filled the earth with violence and corruption, till God repented that He had made man on the earth. (Gen. 6:7.) Then He sent the flood and swept them all away, but the house of faith. Man is a lost and ruined sinner, but there is salvation for men.

“Thou turnest man to destruction; and saith, Return, ye children of men." Psa. 90:3.

“Deliver him from going down to the pit; I have found a ransom." Job 33:24.

The New Testament tells us that every man and woman will be raised from the dead. so that spirit, soul and body will be united again. The believers are to be with Christ in His eternal glory, and the unsaved to be in the lake of fire forever.

Adam was driven out of the garden, lest he should eat of the tree of life, and thus be perpetually in a ruined condition. The flaming sword and the Cherubim guard it, and keep man away till he believes on the Savior. By and by he will, when with Christ above eat of the tree of life which is in the midst of the paradise of God. (Rev. 2:7.) Paradise on this sin blighted earth is gone forever, but God will have a new heaven and a new earth wherein dwelleth righteousness. All believers will be there where sin can never come. (2 Peter 3:13; Rev. 21:1.)

Ques. Is all the professing Church Laodicea now?

Ans. No. Rev. 2:25, 28 shows a remnant in Thyatira who are waiting for the coming of the Lord. He has not come yet.

Rev. 3:3 tells that the Church in Sardis will be treated as the world-the Lord coming as a thief to them.

Rev. 3:11 shows a remnant looking for the coming of the Lord, keeping His word, and not denying His name. Overcomers are there also.

Rev. 3:20 has overcomers even in Laodicea who sup with Christ and He with them.

The truth that there is one body and one Spirit, even as ye are called in one hope of your calling, continues till the Lord comes. Our responsibility and privilege is to walk worthy of that vocation with all lowliness and meekness, and the Lord's care of the Church, and provision for its needs, will not cease till the perfect Man is reached. (Eph. 4:4-16.)

Ques. How could Heb. 11:9 be true when the persons spoken of there were not living at the same time? Jr. T. G.

Correspondence: MAT 7:6; Was it Disobedience to Tell What Had Been Done?

Ques. In what way can the Christian throw his pearls before swine, or give the holy things to dogs?

Ans. Matthew 7:6. By arguing and discussing the precious things of God with unconverted men, or pressing truth, precious in itself, on those who are not exercised about it. We need to bear a testimony in this world to those around, but it is to be in the spirit of meekness, and with prayer that we may minister the right word. 2 Timothy 2:23-26.

Ques. Was it disobedience on the part of the healed ones in the gospels in not heeding the Lord's charge to say nothing about their being healed? Why is it mentioned in one gospel and not in another?

Ans. The Lord had always a reason for telling anyone not to speak about what had been done. Sometimes it was because He was rejected. Other times, because as a Servant, He was hiding Himself. This is especially true in Mark's gospel. You should specify what instances you desire light about.

Those who were healed and told it did disobey, but acted out of the fullness of their gratitude, and failed to enter into His purpose at the moment.

Correspondence: Tree/River of Life; The Lord's Table

Ques. What is the tree of life, and the river of life? Rev. 22:1, 2. G. C.

Ans. "The tree of life" is figurative language for the blessedness of Christ, known and enjoyed by our souls for all eternity. Its twelve manner of fruits every month, speak of its freshness and satisfying, but not satiating food for our souls. Its continual supply is the "River of Water of Life", going out of the throne of God and of the Lamb. Source and fountain of all blessedness, where there is no decay.

Ques. (a) What connection has Matt. 5:23, 24, with the Lord's table? (b) What is the difference between Matt. 18:15, and Luke 17:3?

J. D.

Ans. (a) The spirit of Matt. 5:23, 24, shows that if we have not endeavored to put ourselves right with a brother whom we have offended, or seems to be offended with us, we are not in the right spirit to approach God in prayer, either at the Lord's table, or anywhere else. (Mark 11:25, 26.)

(b) In both these passages we are told to rebuke or tell the brother his fault; but in Matt. we find more detail in trying to win, or gain the brother, and it might be necessary, as a last effort, to tell the case to the assembly. We need to humble ourselves first, and see that we are enjoying the love of Christ, and loving the brother with the love of Christ to him. Alas! this is where we so often fail. We fail in making his sin our own before God. We, as priests, are to eat the sin offering for our brother in the holy place. (Lev. 6:26.) What we want is love in exercise. (John 13-1; Eph. 4:2, 3.)

Ques. Please explain Matt. 5:25, 26, and Rom. 6:4. G. D. B.

Ans. To Matt. we might add Luke 12:58, 59. Both primarily indicate Israel, or the Jews' position. It was a call to them not to reject Christ. It was the moment of their trial, but they did reject Him, and so were delivered up to the judge and to the officer, and have been cast into prison (out of their land, and among the Gentiles), out of which they can never come till the last farthing is paid, and they can never pay, but God who gave His Son to die for them, can in His own time say:

"Comfort ye My people * * * for she bath received of the Lord's hand double for all her sins." Isa. 40:1, 2. But it is right to say that all unrepentant sinners of both Jews and Gentiles that die without Christ are eternally lost.

In Rom. 6:4, we see the significance of the act of the servant in baptizing; it was unto, not into, the death of Christ, and that should teach the Romans not to live in sin. We do not see the believer risen in this Epistle, but Christ is, and re, in it, are taught to walk in newness of life. Baptism changes the person's position on earth, and it gives a new responsibility, but confession is no attached to it. Acts 8:37, according to the best translations, is not acknowledged as the Word of God. There are many Scriptures to exhort believers not to walk in sin, but to walk after the pattern and example of the Lord Himself. 1 John 2:1, is a good example, also Verse 6.

Correspondence: Sabbath; Giving Thanks Always; John 21:11

Ques. 107. Why was the Sabbath changed from Saturday to Sunday? L. S. H.

Ans.. The names of the days of the week, including Saturday and Sunday, are heathen names.

In the Word of God the days are numbered.

The seventh day (Saturday), is the day given by God to Israel as the sabbath. (Ex. 20:8-11; 31:15-17.)

The Jews under the law professed to keep it; they blamed the Lord Jesus for doing works of mercy on the sabbath day. (John 9:16.) They had rejected Him, the Lord of the sabbath, whose pleasure it was to do good to men. He did not honor their keeping of the sabbath, for they were living in sin, and He could not be bound by the law which He had given, from doing works of mercy. (Mark 2:23-28.) He wrought with God, His Father. (John 5:17.) In His death He was the whole sabbath day in the grave. Then He arose triumphant from among the dead on the first day of the week, (Math. 28:1; Mark 16:9.) It was the same day He came in the midst of His disciples. (John 20:19.) It was upon the first day of the week the Holy Spirit came down and formed the Church, (Pentecost means fifty), fifty days after Christ's resurrection. Lev. 23:16 calls it the morrow after the sabbath. It was on the first day of the week the disciples assembled to remember the Lord in the breaking of the bread and in drinking of the cup. The apostle John, by the Spirit, gave it its name when he wrote: "I was in the Spirit on the Lord's day." (Rev. 1:10.)

Christians, intelligent in the Scriptures, can see that the sabbath is one of the shadows of things to come. It is a shadow of God's rest when sin will be done away. In the Millennium Israel will again observe it. (Ezek. 46.) But Christians are not under law (Rom. 6:14), they do not keep the sabbath, the sabbath was never given to them. They have the first day of the week, the Lord's day, and if the heart is right, they will use it for the Lord, and not for worldly gain or pleasure.

The Church, set up at the beginning as God's witness on earth, soon fell into the world's ways and worldly religion, and adopted much of paganism and Judaism. They keep days and ordinances and put themselves under law. (Gal. 3:10; 4:10, 11; Col, 2:20.) Calling the first day of the week sabbath is only an invention of man, and is not according to the Word of God.

“Let us therefore go forth unto Him without the camp, bearing His reproach." Heb. 13:13.

Ques. 108. What is the difference between "Giving thanks always for all things" (Eph. 5:20), and "In everything give thanks" (1 Thess. 5:18)? S. J.

Ans. I do not know of any practical difference except the viewpoint of the different epistles, and in this we might include Colossians and Philippians.

What a benefit to the soul to be filled with the Spirit, as in Ephesians, enjoying our heavenly portion; and how it cheers us on our pilgrim way, as in Thessalonians, to know the hand and heart that guides us along, to rejoice evermore, to pray without ceasing, and in everything to give thanks, doing the will of God.

And does not Colossians make much of Christ to our souls? (Col. 2:7; 3:11-17) "Be thankful." We will be if we let "dig word of Christ dwell in us richly" and do all things in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him.

But Phil. 4:6 tells how to gain such experience, for there are many and great difficulties to overcome, before we can be filled with thanksgiving. Notice then-we begin with prayer and continue until in deep supplication we make our requests known unto God; then the soul receives its answer, and is clothed (or garrisoned) with peace that passes all understanding. O, that our hearts and minds might be kept in this lowly, dependent, thankful condition.

Ques. 109. What does the number 153 in John 21:11 mean? M. C.

Ans. We are right in saying some numbers in Scripture have meaning, but we must avoid letting our imagination put on meaning. (See 2 Cor. 10:5.)

We are safe in drawing lessons in accordance with all Scripture. So, while we do not know any meaning to the number 153, we see that it represents a multitude (ver. 6), and we can think how precious we are to the Lord who has numbered us, yes, even the hairs of our head are all numbered. He knows each of us.

In Luke 5:6 the net brake, here the net is not broken. It has been pointed out that now the gospel net breaks but at the beginning of the Millennial reign of Christ the net will not break. When the disciples came ashore they found that the Lord had some fish there, already caught; these represent the believers saved through the tribulation period, what is called the (believing) remnant of Israel.

A Warning Against Refusing to Obey Light: Lines Written to a Young Person

Your case is, alas! not an uncommon one. It is a most serious thing to trifle with the truth of God, or to refuse the path which His Word plainly sets before us. Blessed be His name, He bears with us in our ignorance, our unbelief, and varied infirmities. But to sin against light is a fearfully solemn thing. "Give glory to the LORD your God, before He cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, He turn it into the shadow of death, and make it gross darkness." Jer. 13:16.

Mark the words, "before He cause darkness." Does God cause darkness? Yes, verily, and blindness, if people refuse His light. There is no darkness so profound, no blindness so awfully complete, as that which God sends judicially upon those who trifle with His Word. Look at 2 Thess. 2—"For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." Here we have the future destiny of Christendom. God shall send them strong delusion. He will turn their very professed light into gross darkness and the shadow of death. All this is most solemn. It should make us tremble at the very thought of refusing to act up to the light which God graciously affords us.

Look at the blessed contrast to all this, as given in Luke 11: "No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light." What does God give light for? That it may be quashed, quenched, hindered? Assuredly not, but that it may be seen. But how can it be seen if we do not act upon it? If we, for worldly gain, personal advantage, to please ourselves, or to please our friends, refuse to obey the Word of God, and thus hide the light under a bushel, what then? It may issue in "gross darkness"- "the shadow of death"-"strong delusion." How awful!

But our Lord continues, "The light of the body is the eye: therefore when thine eye is single"- that is, when you have but one object before you-"thy whole body also is full of light"-beautiful state!—but when thine eye is evil, thy body also is full of darkness. Take heed therefore, that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light."

How striking the contrast! Instead of stumbling on the dark mountains, the obedient soul not only has light for his own path, but he is actually a light bearer for others. The moral progress in the above passage is uncommonly fine. There is first the single eye- the one single, firm, earnest purpose of the heart to go right on in the path of obedience, cost what it may. Then the body is full of light. And what more can there be? There is something more, for assuredly there is no redundancy in Scripture-"If thy whole body therefore be full of light, having no part dark"-no reserve, no chamber of the heart kept locked up on account of friends, self-interest, worldly ease, or ought else -"the whole shall be full of light"-you become transparent, and your light shines so that others see it. Not that you think so, for a single eye never looks at self. If I make it my object to be a light bearer, I shall get full of darkness, and be a stumbling block. When Moses came down from the mount, the skin of his face shone. Did he see it or know it? Not he. Others saw it; and thus it should be with us. "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." 2 Cor. 3:18.

Finally then, dear friend, let us entreat you to yield yourself without reserve to the word of your Lord. Suffer not your "friends" to stand in your way. Will your friends answer for you before the judgment seat of Christ? Can they now fill your heart with that sweet peace which can only be found in the path of obedience? They do not deserve the name of friends if they stand in your way of following Christ. They are just like the swallows that flutter about us in the summer time, but on the first approach of autumn blasts they wing their way to sunnier climes. Obey, we beseech you, the word of your Lord. Let no flimsy excuse, no worldly consideration, no thought of personal aggrandizement weigh with you for a single moment. What will all these things be worth in the light of the judgment seat of Christ? What will you think of them in eternity?

But you will tell us you are saved; you are a "Christian girl"; you have eternal life; you can never perish. Thank God for all this. But surely you do not mean to say that this is any reason why you should not obey what you know to be the Word of God. Is it not rather the very ground of obedience, and the love of Christ, the constraining motive? What are all the friends in the world compared with Christ? Would they shed their blood to do you good? No, but they are making you miserably unhappy to please them. You would rather pain the heart of Jesus, by neglecting His commandments, than pain your friends by obeying Him.

May the Lord help you, dear friend, to lay aside every weight, and sin which besets you, and run with patience and true purpose of heart the race that is set before you.

The Lord's Supper and Baptism: Inquiry

I'm sending you a paper which recently came into my hands. The one who sent it believes that the Lord's supper and baptism were for the Jews only. This has bothered me somewhat. I want to be established in the truth.

ANSWER: Dear reader, the paper you sent us contains numerous inaccuracies and misstatements. Its erroneous teaching is a part of a system that has been built upon false premises. The foundation of sand upon which it stands is that there was a separate dispensation in the early Church—during the time mentioned in The Acts—which was for Jews only, and that to this period belong the miracles, gift of tongues, baptism, and the Lord's supper. We unhesitatingly say that this is without basis in fact. Certainly the sign gifts—tongues and miracles—ceased after a time, for they were only to introduce Christianity; after it was established they were altogether unnecessary. But the truth for the Church has never been affected; it stands today as perfectly as in the days of the apostles.

We would refer you to Leviticus 23 where God has given us a panoramic view of His ways from the death of Christ on to and through the Millennium. There you will find the Church's formation pictured on the day of Pentecost as the "two wave loaves" presented to the Lord. From that day in the third month there were no more feasts until the seventh month. Then the first one in the seventh month symbolizes the calling of the Jews back to their land by their Messiah when He returns to the earth (Isa. 27:13 and Matt. 24:31). There is no place during the Church period for another dispensation.

The Church of God was and is composed of believers from among both Jews and Gentiles, although the ratio has changed. The Acts gives accounts of the bringing in of the Gentiles, and of the work of the great Apostle to the Gentiles, and of one assembly that was predominantly Gentile—Antioch, Syria. If the saved Jews of that day clung to the old forms and ceremonies, it was because of their failure to apprehend their new estate; it was not because they were in a special dispensation. Such failure is still prevalent in Christendom.

Baptism never saved anyone's soul, and millions have been baptized and died in their sins. It is, however, the outward mark of Christianity, and many converted and baptized Jews and pagans have felt the sting of this very keenly, for their families have borne with them until that moment. Baptism for them has been the dividing point between them and their unsaved relatives.

The paper you sent confounds John's baptism, Christian baptism, and the baptism of the Holy Ghost. It would be charitable to attribute this hopeless confusion to ignorance. John's baptism was unto repentance; Christian baptism is unto the death of the Lord Jesus. Acts 19:1-5 is irrefutable testimony to their being different. Certain disciples at Ephesus had been baptized unto John's baptism, but when Paul instructed them, they were baptized with Christian baptism. (Contrary to your paper, a Jew's being baptized with John's baptism was not fulfilling the law in any wise—it was a confession that he was a sinner and had broken it.) The baptism of the Holy Ghost is again another thing, and was what took place on the day of Pentecost in the upper room when the Holy Spirit came down and indwelt the believers (Acts 2). Prior to that moment they were individual believers; after it, they were all united together, and to the Head in heaven—the Church had been formed.

In conclusion we would add, we would have every right to refuse to recognize anyone as a Christian who refused the outward sign of Christianity.

On the "night in which He was betrayed" the Lord Jesus kept the last Passover feast with His disciples; the Passover had looked forward for centuries to His death. At the conclusion of that Passover feast, the Lord instituted the remembrance of Himself in death, which memorial was to look back to the same great central point—the cross. The truth of Christianity had not yet come in, and the Lord made mention of the coming kingdom, but later the Apostle Paul was given a special revelation for the Church, and he was told that it was to continue "till He come." Read 1 Cor. 11:23-26 and note how he says, "I have received of the Lord"; he did not get it from Peter, James, or John; they could not have given him what he received. Yes, it is to go on until that blessed moment when He calls His Church home to be with Himself. Happy thought for every true heart! (Note that 1 Corinthians was not written to converted Jews—it says, "Ye know that ye were Gentiles, carried away unto these dumb idols." Chap. 12:2.)

We might note that the cup is spoken of as the blood of the new covenant, for surely that shed blood is the basis upon which will rest the new covenant with the House of Israel and the House of Judah. In fact, every blessing for man must stand on it. While Christians are not under the new covenant, we come now in all the value of the same precious blood of Christ; and who have more right than we to remember His body given unto death for us, and His blood shed for us? Cold indeed must be the heart of one who can hide behind a theory, a doctrine, an interpretation, or anything else, to give up that which recalls to us His death. Shall not even the contemplation of it cause our hearts to rise up and say, "Unto Him that loved us, and washed us from our sins in His own blood,... to Him be glory and dominion forever and ever"? Let us say with the poet:

We haven't time or space to go on into all the gross errors contained in the paper you sent, but the statement that the righteousness that the Lord Jesus had as a Jew under the law is credited to us, is absolutely false. Not one thing He did in all His holy life under the law is credited to us. Remember that He "is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). He Himself is our righteousness—not something He did. One other grievous mistake is that of quoting John 1:29 as "the Lamb of God which taketh away the sins of the world." This is not true, and Scripture does not says "sins," but "sin." It is the thing itself, not some acts. He "bear the sins of many," not of the world; but He will ultimately remove the thing—root, branch, and fruit—from God's creation. Then instead of God being dishonored by sin, He will be manifestly and eternally glorified by its removal. At present we who are saved have the forgiveness of sins, for which we bless His holy name, and gladly remember Him in death, in His own appointed way. During the Millennium there will be a further display of His work in taking away the sin of the world, for sin will be restrained, and Satan bound. Then in the eternal state every trace of sin shall have been removed, for it will be a scene "wherein dwelleth righteousness" (2 Pet. 3:13).

"Blest Lamb of God, Thy precious blood Shall never lose its power."

Correspondence: Acts 8; Matt. 28:9 and John 20:17

Ques. 99. Who is the one to take the place of Philip? (Acts 8.)

Who has authority to baptize others?

W. B.

Ans. Christ in glory is the source of all true ministry. (Eph. 4:8, 11.)

Paul was an apostle, "not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead." (Gal. 1:1.)

Elders and deacons were appointed to these offices by apostolic authority.

All gifts come from Christ in glory.

The servants of Christ, therefore, local or otherwise, who can act on Mark 16:15, 16, are by that word authorized to serve the Lord. Philip had to act on the Word alone. (Acts 8:4, 5.)

Ques. 100. What is the difference between Matt. 28:9, "And they came and held Him by the feet," and John 20:17, "Touch Me not"?

W. H. W.

Ans. Matthew presents the Messiah, risen from the dead, to His earthly people, the remnant of Israel, beginning anew with Israel, therefore you get no ascension. but He sends out the disciples to the nations, and it ends by His saying, "Lo, I am with you alway, even unto the end of the world" (or age).

In John 20:17-23, we have the blessing of the present time, when the Lord is ascended to His Father and our Father, His God and our God. We know Him by faith up there. We do not know Him after the flesh, or as a man down here. (2 Cor. 5:16.) Not as the Messiah on earth, but as the glorified Christ at God's right hand.

Correspondence: Daniel 7:9, 13; 1 Cor. 4:4

Ques. 102. Who is the "Ancient of Days" in Dan. 7:9,13; and who is the "One like the Son of man"? E. M. S.

Ans. Jehovah, also called the Most High, is the judge of all the earth. (Gen. 18:25.)

Our Lord Jesus is the true Son of man who gave Himself up to glorify God in the work of atonement, and who is appointed judge. (John 5:27; Acts 17:31.)

Rev. 5:9 declares, He is worthy to take the book of God's judgments, and to open the seals thereof, because "Thou wast slain".

His is the everlasting kingdom spoken of in Daniel, and throughout the Scriptures.

In Rev. 11:15, the voices in heaven say: "The kingdom of the world of our Lord and of His Christ is come, and He shall reign to the ages of ages." (New Trans.)

“He is King of kings, and Lord of lords." (Rev. 19:11-16.)

In Dan. 7:13, He comes to the Ancient of Days, and in verse 22 He is the Ancient of Days.

Even down here He was God manifest in the flesh.

“Worthy by all to be adored.”

Ques. 103. What is the meaning of "I know nothing by myself"? 1 Cor. 4:4. H. F.

Ans. New Trans. reads: "For I am conscious of nothing in myself.”

The Corinthians had been judging the motives of the laborers who are stewards for God. Paul committed his own behavior to the Lord, and while not conscious of doing wrong, said, this did not justify him. The Lord is the only true judge, and He would judge every motive and counsel of the heart at the judgment seat of Christ.

We must act in sincerity before the Lord for ourselves, and yet at the judgment seat we may find, in some things we were greatly mistaken.

Correspondence: Dan. 3:18; John 3:13; Luke 23:43

Ques. Would Dan. 3:18 illustrate the words of the Lord Jesus, "Render unto Caesar the things which are Caesar's, and unto God the things that are God's"? J. T. G.

Ans. It would illustrate their faithfulness to God, and that they would not give the king's authority a place above God's. It was better to obey God than man. Dan. 6:4, 5, shows both. Daniel was faithful in the 1 business of the kingdom (the things of Caesar), at the same time he set God first, and prayed to God, though forbidden by the king to do so, thus he rendered to God the things that are God's.

Ques. I cannot get the sense of John 3:13. Jesus Himself was speaking, and was not yet crucified, yet He speaks of having ascended and being in heaven, while here on earth.

W. D. W.

Ans. Matt. 11:27 and Luke 10:22 tell us of the mystery of the person of the Son of God, whose being none can know. John's Gospel brings this much before us. He does not solve it, but counts on our faith to trust Him. Men say, "Seeing is believing." Faith says the opposite, "Said I not unto Thee, that, if thou wouldest believe, thou shouldest see?" John 11:40. John's Gospel anticipates, and speaks as if all was done. It is as good as done in the purposes of God, which cannot fail. Who else but He could speak as being in heaven, while here upon earth? In these verses He is bearing witness to what He had seen and heard-new and heavenly things never heard of before, that God 'so loved the world that He gave His only begotten Son..

Ques. What did the Lord mean when He said to the thief on' the cross (Luke 23:43), "Today shalt thou be with Me in paradise"? Is that hell or heaven? Did He descend into hell to preach to the departed spirits, and was not ascended to His Father?

I believe the thief was saved, but the matter is not clear to me. Could He mean that the thief went to God, and God and Christ are one.

"I and My Father are one"? C. E. W.

Ans. When the Lord was about to die, He committed His Spirit to His Father. He did not go into the prison where lost souls are; He did not descend into (gehenna) hell, the place of punishment, but into (hades) the state of the soul absent from its body. This word is also translated "hell," and is used of Him in Acts 2:27, 31. The word "paradise" means a place of delights. In 2 Cor. 12:2, 4, Paul was caught up there; in the second verse it is the third heaven; in the fourth it is paradise. So when the Lord committed His Spirit to His Father, He was received there while His body lay in the grave; yet no corruption was allowed to touch it. (Psa. 16:9, 10 and Acts 2:27.) But this was not ascension. Ascension is where spirit, soul and body-the complete man-is taken up. David has been there with the spirits of just men (Heb. 12:23) ever since he died, but it is written (Acts 2:29, 34), "David is not ascended," but Jesus is (Acts 2:29-36.)

The rich man in Luke 16:22, 23, died and was buried, and in hell (that is hades, the state of the dead), was also in torments. That was not paradise, nor is it said to be gehenna, but it is real suffering begun. When he is raised from the dead (Rev. 20), then he will stand before the great, white throne, and, spirit, soul and body, be put into the lake of fire-judged according to his works.

The Lord did not go into prison. There never was any preaching done there. 1 Peter 3:18, 19, tells us of Christ who once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit, by which (the Spirit) He went and preached to the spirits in prison. It means that the Spirit of Christ in Noah preached to the antedeluvians, and because they were disobedient to the preaching, they are now in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah. (Compare also 2 Peter 2:5, 9). The great gulf is fixed by death; there is no discharge in that war. (Eccl. 8:8; Luke 16:26.)

The first mark of grace in the soul of the thief was seen in condemning himself and the other one, as justly receiving what they deserved, and he justifies Jesus, saying, "This man has done nothing amiss." The second mark was that he turns to the very one he reviled before (Matt. 27:44), with the prayer, "Lord, remember me when Thou comest into Thy kingdom." Here his faith owns this dying man as Lord and King, and looks forward to their being raised from the dead. Jewish faith looks for the kingdom to be set up in earthly glory, but what a surprise to hear of immediate blessing before the kingdom could possibly be. "Verily, I say unto you, Today shalt thou be with Me in paradise," in that joyful garden of delights, and best of all, in companionship with his blessed Redeemer. What grace to make a condemned thief, the earliest trophy mentioned in Scripture of His grace to sinners. How could He do it? Because there on that cross He bore his many sins.

There are three persons in the Godhead-Father, Son and Holy Ghost. They are one in mind and purpose. It is the Father's will, the Son's work, the Holy Spirit's power and witness, both in creation and redemption. In John 10:28 to 30, the Father and the Son go together in one mind to give eternal life, and to hold the sheep securely. "I and My Father are one." It is in mind and purpose, while distinct persons.

Unleavened Bread

"Should unleavened bread be used in the remembrance of the Lord in death? Was it not unleavened bread that the Lord used when He instituted His supper?"

ANSWER: It seems quite evident that the Lord Jesus used unleavened bread on that "night in which He was betrayed," for it was at the Passover; and in Exodus 12 the Israelites were told to eat the Passover lamb with "unleavened bread." The day following began the feast of unleavened bread which was to last seven days, during which time leaven was not even to be in their houses. Some people, therefore, have concluded that only unleavened bread should be used by Christians in keeping the Lord's supper. Such a conclusion, however, is a mistake; it is an attempt to carry over the actuality of the type, rather than its typical significance, into Christianity.

Leaven was forbidden in any offering made by fire to the Lord (Lev. 2:11). Inasmuch as it typifies the working of evil, it could not be offered in a sacrifice which spoke of Christ. There were two occasions where leavened bread was used, and both of these tend to emphasize the same truth. In the peace offering the offerer was to present "leavened bread" besides unleavened cakes and wafers (Lev. 7:12, 13), but this offering spoke of communion or worship, and the leavened bread shows that sin was present in the offerer, who later ate the bread. In Leviticus 23 leaven is also found in the two loaves that typify the Church as formed on the day of Pentecost; here again it is evil as found in the Church on earth. All this is conclusive proof of the typical significance of leaven.

When we come to the New Testament we always find the same meaning involved in the use of the word "leaven." The leaven of the Pharisees was hypocrisy, and the disciples were to beware of the leaven of the Pharisees (hypocrisy) and of the Sadducees (infidelity). The corruptions of Herod, who was a proselyte to Judaism, were also spoken of as leaven, "the leaven of Herod." (Luke 12:1; Matt. 16:6, 11, 12; Mark 8:15.) Then in Matthew 13 in the parables of the "kingdom of heaven"—was the sphere of profession on earth—there was the woman who hid leaven in three measures of meal "till the whole was leavened." This is the secret working of evil doctrine which has well-nigh permeated the whole lump of Christendom. Its progress was to be steady, and eventually embrace the whole of profession. It was not to be checked or eradicated by men.

In the Church proper the case was different; evil workers were to be put out, for "a little leaven leaveneth the whole lump" (1 Cor. 5). The man who was guilty of immorality was to be excluded, for before God the assembly was unleavened. The Apostle, by the Spirit of God, then brings in the practical application of the feast of unleavened bread. If the Israelites were to put away leaven for seven days (a picture of a complete cycle of time), so were the Christians to keep that feast in its spiritual application by keeping free from evil. "Christ our passover is sacrificed for us: therefore let us keep the feast (feast of unleavened bread seven days, or the whole of our lifetime on earth), not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." vv. 7, 8.

In Gal. 5:9 the evil doctrine which was at work among the churches in that province was referred to as leaven, and the same word is given: "A little leaven leaveneth the whole lump." This is indeed salutary, for some Christians admit that moral evil would contaminate the whole body of Christians, and yet allow evil doctrine to work without expulsion. The two evils are classed in the same category—leaven that defiles all.

In no single instance is the Christian enjoined from using material leaven; such injunction would bring him back under the Mosaic economy. He is to keep himself free from that which leaven typified; that is sin; but the shadows in the ceremonies of the past age are not for him to observe. He may use leaven or not as his taste may dictate. There is no wrong in his use of leaven—yeast. The same thing is true of many outward observances obligatory to the Jews; they have no place in Christianity.

We might add a few more words, as to a subject closely akin to this one; that is, the Lord and His disciples were in an upper room. Here again nature would get occupied with the location of the room, rather than with "the Lord's death." Perhaps a significance can be taken from the upper room, that it was apart from the world, and so should our remembrance of Him in death be; but this could be true in a cave below the surface of the earth, or on any floor of a building above it. Let us not interpose anything between our souls and the all-absorbing object for which we come together—"This do in remembrance of ME."

God in His grace has left no instruction in His Word on some points. Not one word is given as to what hour of the day we should thus remember Him. Circumstances in certain countries might make afternoon or evening the only time allowed, or might preclude the use of wine or of leavened bread (or the reverse); but all this should, in no way affect the simple remembrance of "the Lord's death till He come." May we give more attention to coming self-judged into His presence, so that there may be no hindrance to the discerning of the Lord's body (1 Cor. 11:28, 29) and the leading of the Holy Spirit of God. These are things that should concern us, not the things of nature.

Correspondence: New Birth and Possession of the Holy Spirit

Ques. 112. (A) Please make clear what it means: "Ye must be born again". What is the new birth?

(B) Does the Holy Spirit come when one has just received the new birth, or does He come later?

(D) Will the Holy Spirit keep evil thoughts away? G. R.

Ans. (A) John 1:12, 13; 3:3-7; James 1:18; 1 Peter 1:23. These scriptures teach us that "new birth" is a new life and nature, communicated by the Holy Spirit working in the soul by the Word of God, whereby the soul is able to see and enter into the things of God. Without this operation of the Spirit we could not participate in the things of God. (1 Cor. 2:14.) Without it we are spiritually dead. (John 5:25.) One that is born again begins to feel his need of a better life, has desires after better things, and is ready to own that he is a sinner against God. Here is where we see the new life begun in the soul.

But the "new birth" does not give peace with God. We do not look within to get this; we must look at the finished work of Christ and believe that He died for our sins. John 3:14-16 shows that, as the bitten Israelites looked to the brazen serpent on the pole and lived, so the sinner must look to the Son of man lifted up on the cross, a sacrifice for sin, and in that work of atonement see the love of God, giving eternal life to whosoever believeth on Christ. God raised Christ from the dead to prove His acceptance of that work, and by believing it "we have peace with God through our Lord Jesus Christ." Rom. 4:23; 5:1.

If you are anxious to be saved, do not trouble yourself, trying to understand the new birth, but come to Jesus as you are, in your sins. He will show you how He died for you, and that believing on Him your sins are all forgiven, (Acts 10:43;13:38, 39), and that you have eternal life. (John 3:16, 36; 5:24.)

The Holy Spirit is not given to us because we are born again, but because we believe the gospel of our salvation. (Eph. 1:13.) Cornelius and his house were pious Gentiles, their prayers and alms were accepted of God (Acts 10:1-3); this is proof that they were born again; but it was when they believed the gospel that the Holy Spirit fell upon them. (Acts 10:43, 44; John 7:39.) The Holy Spirit comes to dwell in the believer, witnessing that he is washed in the blood of Christ. (Heb. 10; 14, 15.) The reason, therefore, that some who are born of God are not sealed by the Spirit, must be, that they have not believed the gospel of their salvation. (Eph. 1:13.)

If we believe God's Word, we must believe that we have received the Holy Spirit. We know that our sins are forgiven and that we are children of God, and that we have eternal life, because the Word of God says so and in the same way we know the Holy Spirit dwells in us. His love is shed abroad in our hearts by the Holy Ghost which is given unto us. (Rom. 5:6.) The Spirit itself bears witness with our spirit, that we are the children of God, and we say "Abba, Father," by the Spirit. (Rom. 8:15-17.)

The Holy Spirit is the power of the new life (Rom. 8:2), our power for living for Christ. But He does not direct us to look at ourselves. We are to look off to Jesus. We know the flesh is in us and always will be while we are in this world. (John 3:6.) So we are taught that the old man is crucified with Christ, and we are to reckon ourselves dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. (Rom. 6:6, 11.) The Holy Spirit dwelling in us desires to occupy us with Christ, and in this way we are to overcome evil in our thoughts and ways. The moment we get the Lord Jesus before our minds, our evil thoughts and Satan also flee away. Walking in the Spirit is occupation with Christ, and the fruit of the Spirit grows from this. (Gal. 5:16, 22, 23, 25.)

Correspondence: 2 Cor. 4:7; 1 Tim. 4:14; 1 Tim. 5:22

Ques. How are we to understand 2 Cor. 4:7, We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us"? D. C.

Ans. The earthen vessel is the believer's body. It has a will, and desires to do its own will, but God has written Christ in his heart (2 Cor. 3:3), and given him Christ as an object in glory (3:18), to behold, and so he changed in his ways from glory to glory, even as by the Lord the Spirit.

In Chapter 4:6, God who commanded the light to shine out of darkness (Gen. 1:3), path shined in our hearts, for the shining forth of the knowledge of the glory of God in the face of Jesus Christ. Then comes in Ver. 7 to show how the earthen vessel needs to be dealt with, to let the light shine out.

Gideon and his men (Judges 7:19, 20) broke tile pitchers for the light to be seen, but here, God sends circumstances to the believer, which subdues his will, and shows him his weakness, and enables him to depend on God, that the excellency of the pour may be of God, and not of us.

“The treasure is the light of the knowledge of the love of God; and it is in an earthen vessel, that the excellency of the power may be of God and not of us. He puts this amazing glory in the vessel in order that the power may be of God There is no fitness between the vessel and the thing that is put in it, and there you will find God, and the vessel both brought in.

“We are troubled on every side," that is, the vessel; "yet not distressed," because God was there "We are perplexed," see no way out; "but not in despair," for there was a way' out after all for God was there; "persecuted, but not forsaken; cast down, but not destroyed.”

The vessel is all broken, and dealt with, but still God is there all the while. Into such an earthen vessel all this glory is put, and so in that sense, we can now rejoice in the hope of the glory of God. The vessel is made nothing of, but it is sustained by another power, which is neither the treasure nor the vessel, and so the man is dependent." (Notes by J. N. D.)

It is by the laying down of our wills, and walking in obedience to the will of God, that we are always bearing about in our body the dying of Jesus.

Ques. Please explain 1 Tim. 4:14. D. I.

Ans. The word "presbytery" means "elder hood." Paul in this Epistle instructs Timothy how to regulate things in the assembly, and reminds him, in this verse, of the gift God gave him for this purpose. It was given him by prophecy. (1 Tim. 1:18) Paul and the elder brethren laid their hands on him when he received the gift, thus identifying themselves with, and owning his work. Laying on of hands expresses identification and fellowship with the person., This was needful at the beginning, till the Word of God was completed. Here he is told not to neglect the gift; and in 2 Tim. 1:6 he is to stir it up by practice.

Ques. 1 Tim. 5:22. D. I.

Ans. He was to lay hands suddenly on no man. That means he was not to receive a person without a careful examination to see that his character wad good. Otherwise he might find himself partaker of other men's sins, and this truth goes on to the end of Chapter 5, to show that some men's characters were seen at once, while others were hidden; though evil and good come out at the end.

Correspondence: 1 John 1:7 Explained

Ques. 155. Please explain 1 John 1:7. C. M. Ans. The Christian is in the light. He walks there because he is there. (Sometimes he does not walk according to the light.) We have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all (every) sin. This is not telling when or how we are cleansed, but of what cleanses.

Ques. 156. From C. M.

Ans. When a soul believes on the Lord Jesus Christ, his sins are eternally forgiven, not some of them, but all his sins. "I write unto you, little children, because your sins are forgiven you for His name's sake." (1 John 2:12.) And "By one offering He hath perfected forever them that are sanctified." (Heb. 10:14.) Sins can never be charged up again to the believer, for "There is therefore now no condemnation to them which are in Christ Jesus." (Rom. 8:1.)

1 John 1:7 is governmental forgiveness. 1 John 2:12 shows us that he is a forgiven child of God, but this verse provides for everyday failures. The Father wants happy children, and we cannot be happy if careless about our walk. If we grieve the Spirit, He will reprove us, and confession and self-judgment is the means for our restoration to communion with the Lord.

Rom. 8:3 shows that the flesh under law could produce no fruit for God. So Christ's death, as a sacrifice for sin, condemned sin in the flesh, "in order that the righteous requirement of the law should be fulfilled in us who walk not after the flesh but after the Spirit." Our old place as in the flesh is gone in the death of Christ.

2 Cor. 5:17. Here the same truth is brought out more fully; by Christ's death all are seen to be dead. There is no good in the flesh, but those who live should no longer live unto themselves, but to Him who died for them and rose again. Our blessing and standing before God is in Christ risen from the dead. It is in Christ, and He is raised from the dead: it is a new creation. There is no improvement of the flesh, but a setting aside of the flesh in the death of Christ. We have now a new life, which finds its delight in Him who died for us. We have new creation life, and the Holy Spirit dwelling in us now. (John 20:22; Rom. 8:2.) Christ, as risen from the dead, is the beginning of this new creation. (Col. 1:18; Rev. 3:14.) We partake in it now (Gal. 6:15, 16), but when it is completed,

"All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's Beloved

Through God's eternal day.

Correspondence: Rom. 8:16 and 1 John 5:10, The Witness of the Spirit

Ques. 101. (a) How does the Spirit bear witness with our spirit? Rom. 8:16.

(b) Where does it (my spirit) get its witness? 1 John 5:10.

To whom do these bear witness?

K. C.

Ans. (a) "The Holy Ghost (acting in us in life) has produced the affections, the consciousness of being a child of God, so He does not separate Himself from this, but, by His powerful presence, He bears witness Himself that we are children. We have this testimony in our hearts in our relationship with God; but the Holy Ghost Himself, as distinct from us, bears His testimony to us in whom He dwells. The true freed Christian knows that his heart recognizes God as Father, but he knows also that the Holy Ghost Himself bears testimony to him. That which is founded in the Word is realized and verified in the heart.”

(J. N. D. Synopsis.)

(b) 1 John 5:10. The believer gets his assurance from the Word of God; he knows no greater testimony (v. 9); he rests on it and has the confidence of it in testimony in his heart.

Answers to the Questions

On Page 3

As soon as sin came in, God told the serpent that the woman's Seed would bruise his head, although he would bruise the heel of the coming One. See Gen. 3:15.

"Soon as the reign of sin began,

The light of mercy dawned on man,

When God announced the blessed news,

`The woman's seed thy head shall bruise.' "

The enemy is called "the dragon, that old serpent, which is the Devil, and Satan." Rev. 20:2.

When the prophet Isaiah told King Ahaz to ask for a sign from God, and he refused to do so, under the pretext of piety, Isaiah, speaking by the Spirit said: "Therefore t h e

Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." Isa. 7:14. Then when Ahaz refused to ask a sign regarding an event to come in the very near future, God used the occasion to give the sign of the coming Seed of the woman. And this Son to be born was to be God Himself—"Immanuel," meaning, "God [dwelling] with us." He was the One to overcome Satan and bruise his head. He is the "stronger" One who bound the strong man, and overcame him by going down into death and rising again. Now He has taken from him his armor wherein he trusted. He came forth the victor over death and now has the keys of death. See Matt. 12:29; Luke 11:21, 22; Rev. 1:18.

Correspondence: Acts 2:17; Filthiness of the flesh/spirit; Schools; Instruments

Ques. When does Acts 2:17 apply? A. S.

Ans. Joel 2:28-32 will be fulfilled in the millennial reign of Christ. In Acts 2 it is quoted to show that these men were not drunk, as was supposed, but, that the Holy Spirit was causing them to speak with tongues, that all the nations present might understand the gospel. It was of the same kind, but it was not the fulfillment of these Scriptures.

Ques. What is the difference between filthiness of the flesh, and filthiness of the spirit?

(2 Cor. 7:1.) J. D.

Ans. In Chapter 6:14-18, we have outward separation from association with the world in its religion and its ways. In Chap. 7:1, we are exhorted, having these promises of God's care over us, to cleanse ourselves, not only in our outward walk and associations, but also with regard to our relationship, with purity of thought. This is needed for communion with God, perfecting holiness in the fear of God. (See also 2 Tim. 2:22.)

Ques. What does 1 Cor. 7:14 mean?

A. G. R.

Ans. God respects the children of believers, even where only one of the parents is converted, and expects that parent to own His name. and to claim God's promise for the children’s training and salvation. (Acts 16:31.)

The unbelieving parent is sanctified by the believing one. This is in contrast with the marriages in Ezra 10, and Neh. 13. In these, God did not own the marriages, or the children. In 1 Cor. 7:14, God owns the marriage, and desires that the children may be trained for Him. Sanctification means the act of setting apart. Here it does not mean salvation. God does not approve of believers and unbelievers yoking themselves. It is quite wrong for a believer to engage himself,, or herself to an unbeliever (Amos 3:3, 2 Cor. 6:14-18.)

Ques. Please explain Ruth 4:7.

Ans. The shoe plucked off, and given to Boaz, expressed the man's inability, and he gave up all claims on the estate to Boaz, which means "strength". This is a picture of Rom. 8:3,4. "What the law could not do, in that it was weak through the flesh", has been more than met by Christ, and what He has done.

Ques. What about useful denominational schools for the children? Should we send our children into what we have separated from?

N, S. C.

Ans. If it was right, and in obedience to the Word of God, that we separated from sects, to be gathered to the Name of the Lord Jesus, it would be building up what we destroyed, and so making ourselves transgressors. (2 Cor. 6:17, 18; Gal. 2:18.)

We may seem to lose some benefits for the present life, if we obey the Word, but in the end, we are benefitted by strict obedience. In 1 Sam. 15, Saul, the king, spared the sheep and oxen to sacrifice to the Lord. God rejected him as king for this; it was not obedience.

See also how God honored the Rechabites for their obedience to their father's command. (Jeremiah 35) We are never wrong in paying attention to the Word, and obeying it.

“Thy Word have I hid in my heart, that I might not sin against Thee." Psa. 119:11.

It was the path in which the Lord walked: "Obedient unto death, and that the death of the cross.”

Ques. Does the Sabbath day in Gen. 2:1-3 point on to the eternal state, or to the Millennial reign of Christ? (Isa. 66:23; Col. 2:16, 17.)

A. S.

Ans. In Gen. 1:26-28, we see in figure Christ and the Church, reigning over the earth, that is the time spoken of in Isa. 66, when the Sabbaths will again be observed, and in Col. 2:16, 17, still shadow things to come.

We, as the Church on earth now, have Christ, the body, or substance of all the shadows. He is our rest now (Matt. 11:28), yet in Heb. 4, we look on expecting the time when God's rest comes, that is, the eternal state, to have our part in it, when "All taint of sin shall be removed, All evil done away; And we shall dwell with God's Beloved Through God's eternal day.”

Ques. Does the Word of God forbid us to possess musical instruments? D. C.

Ans. No. Christians are left free to be led by the grace of God which has saved them, and to be constrained by the love of Christ to live, not to themselves, but to Him who died for them, and rose again. (Rom. 12:1, 2.) We may use our music for the Lord, though it is first seen in Cain's world (Gen. 4:21), and Satan uses it to blind many. (Job 21:6-14.)

In Christian worship as found in scripture, instrumental music has no place. "They that worship God must worship Him in spirit, and in truth: for the Father seeketh such to worship Him." (John 4:24; Phil. 3:3.)

In Israel's worship to Jehovah as an earthly people, we find choirs and instruments, wind and stringed instruments, with timbrels and cymbals (Psa. 150), also in idolatry. (See Dan. 3.)

We find all kinds of instruments employed, but not in Christian worship "Let us go forth therefore unto Him without the camp, bearing His reproach." (Heb. 12:13.)

Correspondence: Life at the Judgement; Great White Throne

Ques. 110. Is it our life after our conversion that is manifested at the judgment seat of Christ? or, Is it all our life from our birth? If the latter, how are we to understand, "Your sins and iniquities will I remember no more"?

M. H.

Ans. The judgment seat of Christ (2 Cor. 5:10) takes place after the sleeping and changed saints have been caught up. They are glorified, therefore no thought of sins imputed can be raised. They are with and like the Lord. Their whole life is manifested there; all they did in the body, whether good or bad. The Lord will approve of what He can, and disapprove of what He sees was wrong, even to the hidden motives of the heart. (1 Cor. 4:5.) This will show us, as we never knew before, what grace has done for us, and how the Lord has borne with us all through our lives. Knowing we are to be manifested, should exercise us now to judge in the Lord's presence our present ways. (Psa. 138: 23, 24.)

Heb. 10:17 is a quotation from Jer. 31, to show that the blessings of the new covenant already belong to the believer through the finished work of Christ. "By one offering He hath perfected forever them that are sanctified." (Verse 14)

Ques. 111. Are only the unsaved to stand at the Great White Throne? What does it mean by "books" and "another book"? T. N. L.

Ans. If you read the chapter you will see that the first resurrection, that is, of the blessed and holy, took place a thousand years before this scene. That was the resurrection of life This is the resurrection of the dead, the resurrection of judgment. (John 5:29.) Those seen standing at the great white throne are judged according to their works; they have no substitute, no Savior. There is no hope for them now. The book of life can only witness that their names are not written in it. One book contains each person's account of what they have done. The other is the Word of God. (See John 12:48.) They are therefore judged, and they get justice, fearful doom, fully merited; they are cast into the lake of fire. The believers are saved by grace.

Correspondence: When Sealed w/ the Holy Spirit; Cherishing a Foolish Thought?

Ques. When is a believer sealed with the Holy Spirit?

Ans. Ephesians 1:13 teaches us that the sealing of the Spirit is consequent upon believing in Christ.

"In whom also, after that ye believed (or, "having believed"), ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory."

Scripture distinguishes between quickening and sealing. The Holy Spirit quickened us when we were dead in sins (Eph. 2:5). He sealed us when, through grace, we believed on the Son of God. The Spirit is the seal which God puts upon those who believe in His Son, as dead, risen, and glorified. The interval between the quickening and the sealing may be moments, months, or years; but there is an interval. We believe that a quickened soul will be a sealed one, for God does not leave His work undone.

How often do you see people in a low, legal, doubting state, going about to establish their own righteousness, full of fears and questionings. They are in Romans 7. They do not know accomplished redemption. They are not delivered. They are quickened, but not sealed. Persons in this state know nothing about the one body. They are virtually in the condition of Old Testament saints. There are many in Christendom in this condition.

Ques. Is it wrong to cherish a foolish thought?

Ans. To "cherish a foolish thought" is most assuredly grieving to that Holy Spirit whereby we are sealed. But if we judge the foolish thought it does not disturb our communion. There is a vast difference between treating evil thoughts as intruders, and providing them with furnished lodgings.

A Reader Inquires

"My neighbor invited me over to watch a wrestling match on his new television set. I replied, `I am going to the prayer meeting this evening, and hoped he would not ask again, but he has not dropped it, and insists that I come later. He is a professing Christian and I do not want to offend needlessly, but do not intend going to see his television show. How best can I answer him?"

ANSWER: It is well that you came right out the very first time and showed your colors by telling him you were going to the prayer meeting; and you will probably be better off to let him know that the reason you do not come is that you are not interested but have something better. Your desire not to offend is good, and we need special wisdom from above to know how to Walk in separation from the world or worldly-minded Christians and yet give a testimony that is most likely to win them for the Lord. Our answers should be with "meekness and fear," as we seek to set before them our treasure in Christ who is in heaven. They need to know that our separation from the world's pleasures is not monkish asceticism, but the preoccupation of a person who has something infinitely better. Who would condemn a man for refusing to accept some copper coins if he were already loaded to capacity with gold? Our friends and neighbors should know that it is not that we feel we are better than they, but that we have found a better value and greater joy in Christ than anything the world can possibly offer.

If they speak about television, what vision does it bring? The world in its glory, its pleasure, and its crime-the world that is stained with the blood of the Lord Jesus. Does not Christ our glorious Head in heaven surpass any vision that earth can give? Should not ours be the language of Ephraim, "What have I to do any more with idols?" We have a treasure in the heavens that never fails, and where nothing can ever spoil it; it will last forever, while every vanity down here is but for a season. "The things that are seen" (by the natural eye, even in television) "are temporal; but the things that are not seen are eternal." 2 Cor. 4:18.

O worldly song and pleasure,

Your charms are spread in vain;

I have a greater treasure,

Where all is lasting gain.

Suited Ministry: Milk or Meat

What is the suited ministry for believers generally at the present time?

A scripture often cited in answer to this question is in 1 Peter: "As newborn babes, desire the sincere milk of the word, that ye may grow thereby." Chap. 2:2. It is contended by many that this means that "milk" is the suited aliment for the young believer. To say nothing of the character of the word used (albeit it is very difficult of translation), the point in the scripture is simply that just as newborn babes desire milk, the believer should long for the Word of God.

If we now turn to another passage, we shall obtain further light upon our subject. The Apostle Paul writing to the Corinthians says, "I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as [according to] men?" 1 Cor. 3:2, 3. It is clear in this case that the Apostle fed these believers with "milk" because of their bad condition-that he deplored the necessity for doing so-and that had they been responding more fully to God's grace and love in redemption he would have fed them with "meat," and not with "milk." To assume, therefore, that the saints need "milk" is to proceed upon the supposition that they are in a Corinthian state; and to make provision for it is even to foster the condition which all should deplore. We learn moreover that the ministry suited to one assembly may be entirely unsuited to another; and the question may well be pressed home at such a moment upon the hearts of teachers, whether there has been the sufficient exercise of spiritual discernment, as to the state of souls, as a guide to their ministry. Nothing is plainer than that it would be an utter mistake to deal out Ephesian truth to a Corinthian assembly, or Corinthian truth to an Ephesian assembly.

Another scripture may be adduced to aid us in our investigation. Commencing to speak of Melchizedek, the Apostle turns aside to add, "Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection." Heb. 5:11-14; 6:1.

There are several points here which need very earnest attention. The Apostle mourns over the saints' inability to receive the truth he had to communicate. When for the time they had been Christians they might have been teachers, it was necessary to go back to the elements of truth; for they had become such as had need of milk-proof that they were unskillful in the use of the Word, and had become dwarfed in their growth. They were babes still, and hence the fervent exhortation with which chapter 6 opens. In a word, these dear saints were unwilling to go forward; and who that had the mind of Christ could be satisfied with such a condition? What teacher could calmly accept their state, and go on feeding them with milk, as if nothing more were necessary?

Surely we do well to attend to these solemn warning words, for might they not be addressed with equal reason to many believers in this day? Are there not hundreds—no, thousands—who never care for anything beyond the gospel? Sad were it indeed if any saint of God ceased to have fellowship with the glad tidings of the grace of God. That which occupies the heart of God Himself may well occupy the hearts of His people. But this does not involve our feeding on nothing but the gospel or the simplest elements of the truth. By no means; for we need Christ in every character, aspect, and office in which He is presented; and if we fail to recognize this, we shall speedily become as dwarfed as were these Hebrew believers.

It will certainly be replied, But remember how many newly converted souls there are. These are truly babes, and would you not feed them with "milk"? The Word of God is our only guide, and we have two instances at least of the way in which the Spirit of God ministers to such. The epistles to the Thessalonians were written soon after the Church there had been formed—both probably within a year after the saints had been turned to God from idols to serve the living and true God, and to wait for His Son from heaven (1 Thess. 1:9, 10). And what do we find? In the first epistle we have the return of our blessed Lord presented in every variety of aspect, and this too, distinguished from His coming to the world, besides a great deal of practical instruction for the building up of these saints on their most holy faith. In the second epistle the Apostle goes still further, and teaches the full character of the appearing of Christ, the truth of the man of sin, the blessed fact that the Church must be caught away from this scene before this son of perdition is revealed, etc. 'Now these can scarcely be termed elementary subjects, but they were intended for the instruction and comfort of these "babes," and were indeed necessary to them for the understanding of Christianity.

We have another example in John's first epistle. Dividing the whole family of God into fathers, young men, and babes, in what manner does he address this last class, the youngest of God's children? "Little children," he commences, "it is the last time: and as ye have heard that antichrist shall come," etc. Chap. 2:18. He then proceeds to point out the danger arising from antichrists having already appeared. He puts them on their guard by giving the marks of the antichrist, and leads them to the source of their safety in their having the unction of the Holy One and the Word of God. It is, in fact, a remarkable correspondence with the teaching of Paul in 2 Thessalonians.

Here then we have divine wisdom to guide us in teaching "babes." They must be nourished with the Word of God; they must be fortified against danger by the revelations and warnings which it provides; and they must have a whole Christ in all that He is in Himself, in all that He is to God, and in all

that He is to them, unfolded that they may grow thereby. This is a very different thing from occupying them with questions and controversies instead of Christ; and it may be added that the maintenance of simplicity in the manner of instruction is entirely consistent with leading souls on in the knowledge of their portion in Christ, as well as of the dangers of the path. But the divine treasures should not be forever withholden from the saints. Are we to surrender, even for the babes, the truth of death and resurrection with Christ? If so, the foundations of Christianity are gone, and we shall easily—and speedily fall back to Jewish ground and to a Jewish experience.

May the Lord make us all, whatever our stage of growth, increasingly desirous of following after, if that we may apprehend that for which also we are apprehended of Christ Jesus!

Correspondence: Joh 1:14, Phi 2:7, Heb 2:14; Believer Dies; Luk 24:39/Joh 20 & 26

Ques. Are John 1:14; Phil. 2:7, and Heb. 2:14 the same? J. T. G.

Ans. In John 1:14, the Ward became flesh. It is His history on earth begun.

In Phil. 2:7, He emptied Himself, taking the form of a servant.

In Heb. 2:14, He took part in flesh and blood, but not the same kind of flesh and blood. It was holy, spotless humanity, in order to have men as His brethren through redemption. The Godhead-Father, Son and Holy Spirit-act in perfect unison always.

Ques. When a believer dies, does he go to the judgment seat of Christ at once, or do we all appear together after we are raised from the dead, or caught up? R. R.

Ans. There is nothing said of a believer going to the judgment seat while his body is in the grave. He is absent from the body, and present with the Lord.

If you look at such verses as 1 Cor. 1:8; 3:13; 4:5; Phil. 1:6, 10; 2:1.6; 2 Tim. 1:18, and others you may think of, you will see that all point to a future day when the Lord will have His joy full in His people's blessing; and so will Paul, and others like him, (1 Thess. 2:19, 20; 3:13, etc.)

But 1 Cor. 4:5 states that then when the Lord has come, He will uncover the very counsels of hearts; and then shall every man have his praise of God. So we conclude that such verses indicate that it is after the Lord has gathered us all home to Himself, that we shall all be manifested before the judgment seat of Christ.

Ques. Please explain the seeming discrepancy in Luke 24:39; John 20:17 and 26.

Ans. God who wrote His Book, using many human instruments, also gave us the Spirit, that we might know the things that are freely given us of God. (1 Cor. 2:12.) May we be ready to take in what He communicates.

Matthew's Gospel presents Christ as King.

Mark as Servant Son.

Luke as Son of Man.

John as Son of God.

Each gives a different view, while all are equally true.

Luke 24:39 confirms the reality that He was a real man risen from the dead.

John 20:17 to 23, is the unfolding of our present relationship to Christ and to the Father.

John 20:24, 29 is the future, Thomas picturing the unbelieving Jews as a nation who will not believe till they see Christ coming in glory. Then they will say, "My Lord and my God" (Zech. 12:10 and 13:9), but in the tribulation there will be Jews who, though they have not seen, yet they will believe, and these will have a more blessed place. (John 20:29.)

In the third appearing, we find pictured, in a mysterious way, the full millennial gathering.

(John 21:6, 11.)

Length of Day

QUESTION: What was the length of the "day" in Genesis 1?

ANSWER: We understand the word "day" in the first chapter of Genesis to mean simply our ordinary 24 hours; we do not consider it scriptural to believe that each of these days may include a long period of time. But we must remember that, between the first verse of Genesis 1 and the commencement of the actual six days' work, millions of years may have intervened, leaving ample room, most surely, for all the facts of geology.

"In the beginning God created the heaven and the earth." Then we are told, "the earth"—not the heaven—"was without form, and void."

We are not told how long this was after it was created, nor how it fell into this state; but most surely, God had not so created it. And then begins the record of the six days in which God prepared the earth for man to dwell upon.

It is not the object of the Bible to teach us geology or astronomy, but we may rest assured that there is not a single sentence in that divine volume which collides with the facts of geology or any other science.

We must, however, draw a very broad line of distinction between the facts of science, and the conclusions of scientific men. Facts are facts wherever you find them; but if you follow the conclusions of men, you may find yourselves plunged into the dark and dreadful abyss of universal skepticism.

Correspondence: 2 Cor. 2:14-16; The Unity of the Spirit

Ques. What does 2 Cor. 2:14-16 mean?

D. C.

Ans. Paul compares Christ to a conqueror in this passage, and himself as one led about in triumph by Him, and the gospel which he carried with him,the testimony of Christ,-the savor of His knowledge, in every place he went, to the sweet spices burned on the occasion of some great victory. Unto God, this gospel was ever a sweet savor of Christ, and to those who received it, and by it were saved, it was a savor of life unto life; and to those who rejected it, it was a savor of death unto death. Conquerors saved some alive, and put others to death, just to satisfy themselves, but God delights in those who honor His beloved Son.

Ques. What is "The unity of the Spirit?”

L. B.

Ans. "There is one body, and one Spirit, even as ye are called in one hope of your calling," Eph. 4:4. All true believers are in this verse. When the Holy Spirit came down in Acts 2, He baptized the believers in that upper room into one body; by the Holy Spirit's presence in them, they were all livingly united to Christ, the Head on high, and to each other. This was a new thing on earth, the fruit of accomplished redemption, and as one after another believed the gospel and received the Holy Spirit, they were added to this body, whether they had been before Jews, Gentiles or Samaritans; and so it is up to this present time. Every believer is livingly a member of Christ, a member of the body of Christ, members one of another. (Rom. 12:4, 5; 1 Cor. 6:15, 17, 19). We are also children of God, the Father (Born. 8:15; Gal. 4:6; 1 John 3:1, 2).

Many believers do not realize these relationships for themselves. God declares them true of all His redeemed people of this present time. Believers, who lived and died before Christ came, did not possess these blessings, though they were born again as well as we. God can bestow His grace in these ways, because of accomplished redemption. (John 12:24; John 7:39; Acts 10:43, 44).

What an immense favor to be thus put in living union with our Lord Jesus Christ by the Spirit! What a new light it throws on the Church of God! We see ourselves united to Christ in glory, and to every true believer on earth. At the beginning, all were together; not so now, though they ought to be, for faith takes in the truth that God has made us one by that one Spirit, and we therefore should act as This is the unity of the Spirit. It is the inward realization and behavior consistent with the truth that we are one body.

Eph. 4 begins with the apostle beseeching those saints to walk worthy of the vocation, the new relationships he has unfolded to them, including the mystery that we, with Christ, are one. Some might wrongly think from verse 2 that this is impossible. considering their varied tempers, dispositions, etc., and it would be, unless the grace of God rules in their hearts and controls them, so he exhorts them with all lowliness and meekness, with long suffering, forbearing one another in love, to endeavor to maintain this unity of the Spirit in the bond of peace.

It is not unity of Spirit only, but the unity of the Holy Spirit in the ways and truth of God. The unity of the body is formed and maintained by God. Our failures, or our obedience does not alter it, but if we do not seek to be led by the Lord, we must grieve and quench the Holy Spirit who will not fail to carry us through to the end of our journey in this life. What unhappiness in life this makes for many of the Lord's dear ones. The Holy Spirit ever puts the Lord before us as our object and center. His is the only name given to be gathered to. (Matt. 18: 20).

But though all are not now gathered to Him, yet we must think how He loves all His members, and love them as occasion is given. We may not like their ways in many things, nor can we walk with them in ways contrary to the Word of God, but we must in our hearts love them because they are dear to Him, and carefulness becomes us not to do anything that would hurt them, or influence them to walk in ways not pleasing to the Lord.

It is quite true, sad to say, that many of Christ's members are linked up with divisions and associations quite contrary to the Word of God (2 Cor. 6:14-7:1) out of which some of us, through grace, were delivered. And now, if true to the Lord, we could not go with them in paths of disobedience, but as far as the truth of God will allow us, we should walk with and help them to advance in the truth. This is our privilege toward every member. To be in divisions or sects is carnal (1 Cor. 3:3). It would not help them for us to go there, and we would put ourselves in wrong ways. It may seem egotistic, but Christ is the center! because He is the Head of the body, and there each member should be. He is our guide, and His Word is sufficient to show us the way. The Holy Spirit will not lead us any other way than by the Word.

Then Matt. 18:18-20 is important. If we maintain the unity of the Spirit, we recognize the action cf the two or three, who with Christ in their midst, are acting for Him. We must recognize that we are in one fellowship with all that are so gathered. It is not a union of assemblies but it is a recognition that they are all one though in different localities. If the man in 1 Cor. 5, was put away at Corinth, he was put away for the whole Church on earth, and letters of commendation are given to receive those coming from other places as strangers.

We see in Scripture, how serious has been the Church's departure from this truth of the unity of the Spirit in divisions (Rom. 16:17); in departure from the truth (2 Tim. 1:15); in self-will and self-exaltation (Acts 20:30).

The question for our souls is, Whose are we? Do we own the Lord's claims over us? Then we have no choice. If we ask Him "Where dwelleth Thou?" His answer to us will be, "Come and see" (John 1:38, 39).

Correspondence: 1COR 14:34-37 and 1TI 2:8-12; JAM 5:14; 1COR 11:15;1JO 3:14

Ques. 151. What do 1 Cor. 14:34-37 and 1 Tim. 2: 8-12 teach? P. R.

Ans. These portions teach us that it is the Lord's will for women to keep silence in a public meeting of men and women. If subject to the Lord, they will obey these scriptures.

Ques. 152. Please explain James 5:14.

It fits in where a sick one believes he is chastened by the Lord for some faults, and desires godly fellowship and help in restoration.

Ques. 153. Please explain 1 Cor. 11:15.

Ans. The covering on the woman's head is her acknowledgment before the Lord of her distinct place from the man in creation's order. Figuratively, the man represents Christ; the woman represents the Church. The angels learn by each man or woman taking his or her place according to divine arrangement. (See verse 10.)

Ques. 154. Please explain 1 John 3:14.

H. M. F.

Ans, This verse tells us, love of the brethren is one of the traits of the new life, eternal life, which all God's children have. Those who have it not, abide in death.

Those Present at the Institution of the Remembrance: A Reader Inquires

ANSWER: A careful investigation will disclose that Judas was not present when the Lord Jesus took bread and broke it, and gave it to the apostles in remembrance of Himself in death, and then gave them the cup in remembrance of His blood shed for them.

Judas was present at the keeping of the Passover feast just prior to it, and engaged in the conversation at the table about who was to betray the Lord. John, who records the Passover but not the Lord's supper, tells us that the Lord Jesus took a morsel, or piece of bread, and dipped it in broth or juice and gave it to Judas. This was an act of favor by a host to a special guest (which Judas accepted), and was connected with the Passover and not the Lord's supper. John then records that when Judas had received the sop he went out "immediately" (John 13:30).

A comparison with Mark 14 will confirm that Judas was present at the Passover supper where the Lord told them of His coming betrayal (vv. 12-21). Then in verses 22 to 25 we have the account of the Lord's supper as separate and distinct from, and later than, the Passover. Mark does not tell us when Judas left the company, but it is evident that he did sometime, for in the 43rd verse he comes to betray Jesus. John supplies the information as to when he went out.

A check with Matt. 26 will show the same order (vv. 17-25 giving the Passover and the conversation) with the Lord's supper following the Passover (vv. 26-28). Matthew likewise does not name the time of Judas's departure, but tells of his coming back.

Now, lest anyone suggest that Luke affirms that Judas was present at the Lord's supper, let us look at Luke 22. This inspired writer gives an account of the Passover in verses 7 to 18; then in verses 19 and 20 he gives the institution of the Lord's supper: he then goes back in verses 21 to 23 to tell about the conversation which had previously taken place at the Passover about who would betray the Lord. This last is coupled with the strife among the rest regarding who was to be the

greatest, followed by Simon Peter's display of self-confidence. This is in keeping with the Spirit's design in Luke's gospel where actual chronological order gives way to a moral order.

In Luke 22 the Lord's desire to keep the Passover with them is expressed, and then His desire that they should remember Him in death is put next; after that we find the state of Judas brought forward, then of the eleven, and then of Peter. The expressions of the Lord's heart are put together, and then, in sad contrast, the states of all those who had accompanied Him in His ministry are placed side by side. What a contrast! Such is our blessed Lord, and such is man.

This same departure from sequence is seen in other places in Luke's gospel; for instance, in the temptations of the Lord by Satan. Luke places them in order of severity and gives the hardest (the religious one) last, although it was actually earlier. This method of dealing with subjects is not uncommon even in the writings of men, and in the inspired gospel it marks perfection in details.

We have gone into this matter rather lengthily because an understanding of it enhances the beauty of the inspired accounts and, further, to offset the mistaken teaching that affirms Judas was present at the Lord's supper as a reason why other Judases should be permitted to partake of that blessed memorial of our Lord in death. We quote the words of a poet:

"None but believers should break bread,

For none but them do know

That for their sins Christ died and bled,

And why His death they show."

Even in the low state that existed in Corinth it is not supposed that unbelievers were present and partook of the Lord's supper. The Corinthians had forgotten the true character of it, and were eating of that blessed memorial as though it were a common meal. The Apostle by the Spirit writes in the 11th chapter of the first epistle to correct their errors. and then admonishes them to examine themselves—to judge themselves—before partaking of it. There is not the slightest thought of examining themselves to see if they were Christians or not, but to examine their ways and to judge all that was inconsistent with Him whom they remembered, so that they did not come together "for the worse."

Correspondence: Lord Offering Himself as in Heb. 10:5-9; Heb. 10:25

Ques. When did the Lord offer Himself as in Heb. 10:5-9? J. T. G.

Ans. He offered Himself in God's counsels, before the world began. (Psa. 40:7; 1 Peter 1:20.) Then in time He yielded Himself up. In Gethsemane He took the cup from His Father's hand, and went on, yielded Himself up to His enemies, and made atonement to God, Who through the eternal Spirit offered Himself without spot to God. (Heb. 9:14.) In the type (Exodus 12), the lamb was selected on the tenth day, and slain on the fourteenth day. "Foreknown before the foundation of the world. Manifested in these last times for you." 1 Peter 1:20

Ques. Will you kindly explain Heb. 10:25?

A. D.

Ans. The Hebrew Epistle looks at the Christians as journeying on through the wilderness to their heavenly home, and the writer seems to see that some were in danger of going back to Judaism. Some had grown dull of hearing, and had become such as had need of milk, and not of strong food. (Heb. 5:11, 12.) So they are exhorted to hold fast the confidence, and the rejoicing of the hope firm unto the end (3:6, 14). Among other warnings, we find some in this 10th chapter; and the 25th verse continues an exhortation to hold fast the confession of the hope without wavering (for He fs faithful who has promised), and to consider one another to provoke unto love and good works, by doing them. And not to forsake the assembling of ourselves together; for the "ourselves" are those who know redemption, those who are sanctified by Christ's one offering; for it is by this means they are built up, and strengthened in their faith. And with Christ in the midst, to see Him, and have their hearts filled with joy.

The manner of some seemed to be to stay away, and indeed, we need this exhortation, for some seem to look on going to the assembling of ourselves together as a matter of choice; they come when they please, and stay away as they please.

With the Hebrews, this was dangerous ground, for all falling away in this Epistle is really apostasy from Christ. Self-will in any of us is sad, indeed, so we, too, need to exhort one another, especially as we think of the day soon coming when all our ways will be manifested, whether we are doing our own will or the will of God.

A Letter to Our Many Readers: It is with much sorrow of heart that we have to announce the removal of our beloved Brother Armet, the editor of this paper, to be with the Lord on the 9th day of June, 1923, after a brief illness.

On the morning of May the 29th he had a severe chill, and pneumonia at once developed in both lungs, and his heart being weak, and being in a run-down condition on account of his untiring service for the blessed Lord, he was not able to survive the attack.

He was a faithful and beloved brother, untiring in his zeal for the spread of the truth, and one who spent himself and all he had to promote the interests of the One he loved so well. His loss will be greatly felt, but even in this we feel that the Lord would have us lean more confidingly upon Himself, and give us to prove that we have a resource there that will never fail us.

In a very little while we shall hear that shout in the air (1 Thess. 4; 1 Cor. 15) and, together with all the redeemed, we shall meet in His presence to part no more. Those cold and motionless forms of our departed loved ones shall then spring forth into life immortal at the bidding of Him who is "The Resurrection and the Life," and through one eternal day our hearts will go out in untiring praise to the One who went into death and the grave for us, but who is alive again for evermore, and who lives as our Intercessor on the throne of God.

If it is the Lord's will, we hope to continue the paper until the end of the term at least, and await further developments. E. B. H.

Correspondence: Touch Me Not (John 20) vs. Held Him (Matt. 28:9)

Ques. Why was Mary told by the Lord "Touch Me not," in John 20, while the women "held Him by the feet, and worshipped Him," in Matthew 28:9?

Ans. In John 20 Mary illustrates the present relation of the church with Christ. We do not know Him after the flesh. We are linked with Him, not as the Messiah on earth, but as a heavenly Christ. Thomas, on the other hand, represents the Jew who must see in order to believe. In Matthew 28, which, as you know, presents our Lord in His Jewish relations we find the women holding Him by the feet, teaching us in the most blessed manner, that He will yet resume His links with Israel, according to the promises made to the fathers. We must remember that the church forms no part of the ways of God with Israel and the earth.

Correspondence: The Lord's Will; the Epistle of James; Rom. 5:3

Ques. 104. Can we find out the Lord's will in everything by His Word? F. S. D.

Ans. "Thy Word is a lamp unto my feet and a light unto my path." Psa. 119:105. "O Lord, I know that the way of man is not in himself: it is not in man that walkway to direct his steps." Jer. 10:23.

The Word of God teaches us what our manner of life should be in all things, and leads us in dependence upon God, in submission to His will, and in obedience to His Word, but our path itself is found in waiting upon the Lord. Prayer is needed to find out God's will for us from day to day. In prayer He lays upon our hearts what we should do, and gives us confidence that in some way he will open a door for us. In Acts 16:6, we find Paul and Silas forbidden of the Holy Ghost to preach the Word in Asia. In the 7th verse they tried to go to Bithynia, but the Spirit suffered them not; that is, He hindered them from going. Then, in verses 9 and 10, Paul gets a vision that shows him they are to go to Philippi. So that in these few verses we get various ways of guidance from the Lord.

It is waiting upon God in prayer that gives us true guidance, but when we are guided of God it is always in ways consistent with His holy Word.

Ques. 105. Is James' Epistle addressed to the Jews? If so, is it to them all or just to the Christian Jews? E. N. Y.

Ans. James recognizes and addresses the twelve tribes, though scattered.

The Christians are not yet separated from them in his epistle.

The truth in it is what is needed for practical life, and while speaking mainly to the Christians (2:1), he also speaks to others, walking in wickedness. (5:1-6.)

The truth as to practical righteousness applies at all times and to everyone.

Ques. 106. What are the tribulations of Rom. 5:3? C. R.

Ans. All that is painful and trying to us can be called tribulations. We do not glory or boast that we have tribulations, but in what they work in us. The exercise of heart is to produce in us the blessed fruits of patience in submission to the will of God. This gives us experience of what God is for us, and hope which ever points us on to a blessed future; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

What comfort is given us for our wilderness journey; and the proof of His love is the gift of His Son. (Rom. 8:32.)

Correspondence: Hyssop Dipped in Blood

Ques. 82. What does the bunch of hyssop dipped in the blood that is in the basin, show us? Ex. 12:22. H. G. L.

Ans. The hyssop pictures man's littleness, as the cedar pictures his greatness. (1 Kings 4:33.) From the greatest to the least, man by nature is nothing for God. All that he is, is ended in the death of Christ; this is seen in the sacrifices. (Lev. 14:4, 6, 49, 51, 52; Num. 19:6,18.)

Correspondence: Luke 13:6-9 & 1 Cor. 11:30; Heb. 6:4-6; Spirits of Dead Believers

Ques. Have Luke 13:6-9 and 1 Cor. 11:30, any application to believers now?

Ans. The parable of the fig tree in Luke refers to the Jewish nation. It is interesting to note that on three great occasions from Moses to Christ, blessing was given and fruit sought with an interval of seventy weeks (490 years) between each. Once in Solomon's time, 490 years after Moses, when they had reached their highest position as a nation; next, 490 years after, when restored under Nehemiah; and lastly, 490 years after this, when Christ came: but according to verse 8, a further respite was still granted till the destruction of Jerusalem under Titus.

The passage in Corinthians does refer to believers, and means the death of the body. (See also Heb. 12:5-11.)

Ques. Please explain Heb. 6:4-6.

Ans. This refers to Jewish professors who, after having taken their place amongst Christians and enjoyed all their peculiar privileges, turned round and apostatized from the faith. It no where says they had eternal life. If we compare the passage with verse 18, we learn two things: first, that the greatest amount of privileges cannot save; secondly, that the weakest faith can.

Ques. Are the spirits of departed believers in an unconscious state now until the resurrection?

Ans. The idea of departed spirits being in an unconscious state is as absurd as it is unscriptural. Has Paul been unconscious for the last eighteen hundred years? If there were any truth in this notion, could he have said, "To die is gain"? Would it be gain to be unconscious? Would it be "far better" than to enjoy Christ here, and serve Him in the gospel and in the assembly?

When the Lord said to the dying thief, "Today shalt thou be with Me in paradise," did He mean that he was to be unconscious? Why say, "with Me in paradise"? If he was to be unconscious, what difference could it make where he was to be?

When the blessed apostle says, "Absent from the body, present with the Lord," does he mean a state of unconsciousness?

Had Stephen nothing but a state of unconsciousness before him, when he said, "Lord Jesus, receive my spirit"?

It is really most deplorable to find any who call themselves Christians, holding such a miserable theory. Excuse our strong language. It is hard to speak in measured terms of such a baseless absurdity as a ransomed spirit asleep in the presence of Christ! May the Lord deliver His people from all vain and foolish notions! The word "asleep" refers to the body (1 Thess. 4:14, 15).

Correspondence: 1 Peter 4:18; Acts 2:5

Ques. 97. "If the righteous scarcely be saved," does this mean that the righteous may be lost? 1 Peter 4:18 J. W.

Ans. We have salvation presented in three aspects in Scripture. We need always to examine the context, to tell which way the Word applies it.

1st. We have salvation as a present possession, and this can never be altered. (See Eph. 2:8 7 2 Tim. 1:9.)

2nd. We are looking on to the Lord's coming, when our bodies will be changed; then full salvation is reached. It is called the day of redemption. (Rom. 8:23; Eph. 4:30; Rom. 13:11; Phil. 3:20, 21; 1 Thess. 5:9, 10; 1 Peter 1:5.)

3rd. We are to work out our own salvation with fear and trembling, for it is God that worketh in us both to will and to do of His good pleasure. (Phil. 2:12, 13.) It is to this class 1 Peter 4:18 belongs. It means saved through difficulties along the path, under the government of God. Our failures do not affect our eternal salvation, for it is secured by Christ. (John 14:19.) The Jews looked for temperal deliverances; we look for soul salvation in our trials. Not kept from them but kept during them. Receiving the end of our faith, soul salvation. (1 Peter 1:9, Luke 21:19.) We can count on the Lord to keep our souls in peace and victory for Him. (Phil. 1:19, 20.)

Nothing, can touch the life that is hid with Christ in God (Col. 3; also Phil. 1:6); but we need daily help and guidance, and carefulness not to hinder or grieve the Holy Spirit. This is the fear and trembling lest we should hinder God's work in us.

Ques. 98. In Acts 2:5, are the nations and Jews different? W. I.

Ans. Yes, Nations, Gentiles and Heathen are the same. Israel or the Jews are not reckoned with the Nations. (Num. 23:9; Deut. 32:8.)

But at this time (Acts 2) there were Jews scattered among the nations. Many of these pious Jews had come up to Jerusalem to worship and were present to hear the gospel preached for the first time.

We could not call the Eunuch of Ethiopia a Gentile, but a Jewish proselite, who also came to Jerusalem to worship. (Acts 8:27.) Those who received Christ, were henceforth Christians.

Correspondence: JUD 9; MAT 18:20; Confession/Forgiveness; Unsaved Relatives

Ques. Why did not Michael, the archangel, rebuke Satan, seeing he himself was a dignity? (Jude 9.)

Ans. Because he would not go beyond his authority, but carried out his orders in the spirit of dependence and subjection to his Lord, owning all the authority he possessed was from the Lord; he hid himself behind that. See the contrast in the 8th and 10th verses with the self-assertive spirit of men of the present day. Lowliness and meekness become the followers of the Lord.

Ques. Is there any difference between "Where two or three are gathered together unto My name" and saying, "Where two or three gather together"?

Ques. Please tell me if there is any difference between confessing our sins and asking the Father to forgive us our sins.

Ans. We cannot rightly ask forgiveness of our sins when we know we are forgiven for His name's sake. We are forgiven for eternity. (1 John 2:12.) But it is needful to confess our sins if we would walk in communion with God. And "if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

Ques. How can a Christian speak to unsaved relatives of God's claims or be at peace with them, or even maintain his own walk, when they are opposed to all that is of God?

Ans. You should follow the light as it streams in upon your soul, and leave the results with God. We must obey God at all cost, but care should be taken to avoid giving needless offense to those who have claims upon us flowing out of natural relationships. Delicacy, tenderness, modesty, and humility will ever mark the actings of the true Christian. May the Lord lead you into His own blessed and peaceful path!

Correspondence: Meaning of Ecc. 11:2

Ques. 89. Please give the meaning of Eccl. 11:2. E. M. S.

Ans. Ecclesiastes is wisdom under the sun. Eccl. 11:1-6 evidently looks at and exhorts us to use opportunities without regard to opposing elements. "Casting the bread on the waters", "Giving the portion" and "Sowing the seed" as opportunity affords, leaving results with God.

Correspondence: Bible Inspired and Apocrypha Not

Ques. 93. What proof have we that the Bible is the inspired Word of God, and by what authority do we know that the Apocrypha is not inspired? M. G.

Ans. The Bible claims in both Old and New Testament to be the Word of God. (Isa. 1:2, 10, etc.; 2 Tim. 3:15-17; 2 Peter 1:21.) To unbelief there is no proof, but to faith it proves itself to be God's Word by what it works in the soul. Applied by the, Spirit it makes us feel our need, and presents Christ to us, meeting the need and satisfying our affections. Everything in it circles around Him. The Scriptures have one mind, viz, to honor Him. It is this that proves it to faith to be the Word of God. It declares Christ to be the Son of God. It is woven together as one mind He gives it authority in the soul. John 5:39, 46, 47.

Those who have examined the Apocrypha say that it lacks the above qualities and is thus proven to be an imitation, the writings of uninspired men.

Correspondence: JOE 2:14; 1TI 1:15; MAT 24:34 & LUK 21:32, 19:12-27; PHI 3:18-19

Ques. Who it is that returns and repents in Joel 2:14?

Ans. God, and the blessing He leaves is to be rendered back to Himself as an offering. The desolate wilderness of verse 3 left neither corn nor wine for meat and drink offerings, but on their repentance, God would not so utterly destroy the land, but leave sufficient for them to enjoy, and offer to God.

Ques. What is the meaning of "Sinners, of whom I am chief," 1 Tim. 1:15?

Ans. The word is not "arkos," a chief or ruler, but "protos," the first or foremost, a word used constantly, and always rendered "first." The meaning surely is "foremost as a sinner" that is in guilt. And was it not so? When Christ had just established the infant Church on the Rock, the man who undertook to wipe it off the face of the earth, to destroy "the body," now they had slain "the Head," was Saul of Tarsus. And yet this was the man who in the wonderful ways of God is the only one to whom is committed the mystery of the Church, and who alone fully unfolds the real character of that against which he had sinned so deeply.

Ques. How are we to reconcile "This generation shall not pass, etc." (Matt. 24:34 and Luke 21:32)?

Ans. "Generation" is not literal, for nearly all who heard the Lord's words would be dead even before the taking of Jerusalem, and even this event only partially fulfills the prophecy. The word is used characteristically, meaning that the same self-will and rejection of Christ should still characterize His people until all these things were fulfilled, that is right up to Christ's return to Mount Olivet.

Ques. Please explain the giving of the pounds in Luke 19:12-27.

Ans. This describes our Lord's present absence from this world, and the faithful or unfaithful conduct of His servants in this world, to each of which He has entrusted some gift to be used for His glory. It also describes the future rewards for faithful service. The Lord said, "Occupy till I come.”

Ques. Can Phil. 3:18, 19 be understood as referring to believers, Demas for instance?

Ans. Verse 19 appears to say more than could be said even of worldly Christians, for their end is not destruction, however much God may chastise them by the way. These would appear to be only professors.

Correspondence: Synagogue of Satan; Matt. 16:19

Ques. 85. Who are those of the synagogue of Satan, which say they are Jews, and are not? And what do they teach? E. M. A.

Ans. This is symbolic language. The Jews claim to be Jehovah's people by descent. Many in Christendom do the same, claiming to have the true religion from their forefathers. This recognizes their being in the flesh and under the law and ordinances; and pours contempt on those who honor Christ's name and word only. They are the synagogue of Satan. for they are in opposition to the Word of God.

Ques. 86. What were the keys of the kingdom of heaven given to Peter? and when did he use them? Matt. 16:19. C. B.

Ans. The keys are the authority the Lord gave to Peter to act for Him in what bore His name on earth.

In Acts 1 he directed that an apostle be appointed in place of Judas Iscariot.

In Acts 2 he spoke, convicting the Jews of putting Christ to death, and exhorted all to repent and to be baptized in His name. Three thousand were loosed from their sin that day.

In Acts 3 he healed a lame man, and convicted the Jews of the death of Christ, but, alluding to Christ's prayer on the cross, said, "I wot that through ignorance ye did it, as did also your rulers," but God by them fulfilled His Word. And now, if they would repent as a nation, Jesus Christ would come back and reign over them, fulfilling all the prophets. This bound their sin upon them as a nation.

In Acts 5 he bound Annanias' and Sapphira's sin upon them, and the judgment of God took them away. This is discipline, not eternal judgment. (See 1 Cor. 11: 32.)

In Acts 8, he, with John, went down to Samaria. The converts there had not received the Holy Ghost, though truly converted and baptized. Laying on of hands is identification with. And they prayed for them and laid their hands on them, declaring thus their oneness with the assembly at Jerusalem. The old feud between Samaritans and Jews is considered gone in the Church. Heaven ratifies their act and the converts received the Spirit. But Simon the sorcerer is manifested as an unsaved man, though baptized. The first empty professor is seen in him.

In Acts 10, Peter opened the door to the Gentiles, and commanded them, who had believed and received the Spirit, to be baptized in the name of the Lord. There may be other occasions where he used his authority. Others had authority given them as apostles-John, James, Paul, etc.

Correspondence: Psalm 91:5 Explained

Ques. 84 Please explain: Psa. 91:5. E, G.

Ans. Psa. 91 is divided thus:

Psa. 91:1. "He that dwelleth in the secret place of the Most High (the Supreme) shall abide under the shadow of the Almighty.”

Psa. 91:2. The dependent Man, the Messiah, says, "I will say of Jehovah, He is My refuge and My fortress: My God; in Him will I trust.”

Psa. 91:3-8. The Holy Spirit testifies to the blessing of such a man.

Psa. 91:9-13. Israel's voice also testifies to His protection Psa. 91:14-16. Jehovah answers His faith with promises.

This Psalm is true in principle for every godly man, but is specially applied to the Lord Jesus as Messiah. But notice that the Lord Jesus suffered in obedience to the Father's will, even to being forsaken of God. We may suffer also, but will never be forsaken. All these blessings were made good to the Lord in resurrection. But in His life time, He took all from the Father's hand. So may we. "Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee," Isa. 26:4.

Now we can look at Psa. 91:5, and see how safe he is who is dwelling in the secret place of the Most High God, abiding under the shadow of the Almighty God. No enemy can shoot him by day, and no unseen enemy by night can get past the Lord to reach him, but only as God wills.

(Continued)

Correspondence: Passion Play; Matt. 22:12; Choose Ye This Day - Unbeliever?

Ques. What do you think of the Passion Play?

Ques. Can any one get into the feast without the wedding garment? Matt. 22:12.

Ans. Certainly because the feast is here regarded as that into which professors may enter, but from which they will inevitably be finally excluded when passed under the Divine scrutiny; even as many pass muster now among Christians and outwardly enjoy Divine things, who will however eventually be shut out from heaven.

Ques. Is it right to use the text "Choose you this day whom ye will serve" in speaking to the unconverted? It seems very appropriate, and yet the Lord says, "Ye have not chosen Me, but I have chosen you.”

Ans. Certainly. Your question however raises the old and well-worn one of God's sovereignty and man's responsibility. Both are true and Scriptural, but incapable of being intellectually reconciled by our finite capacities, darkened as they are by sin. Responsibility throughout Scripture is pressed on unbelievers, "Ye will not come unto Me that ye might have life," etc., while God's electing Grace shows us that after all it is His drawing that brings us. We know no better illustration of the two truths than the familiar one of the door over which is written on the outside, "Whosoever will let him come," while on the inside is written, "Chosen in Christ before the foundation of the world." Some taking their stand outside, deny what is written within, while others from within, deny the free grace that is inscribed without. The Bible student knows that both are true and also that, although difficulties can be easily raised by cavilers, the truth of election forms no barrier for any soul really in earnest.

Correspondence: 50 Days; MAR 14:3-9; JOH 12:38; LUK 10:38-42; REV 22:3

Ques. Please explain how you find fifty days between the resurrection of the Lord, and the coming of the Holy Spirit?

Ans. The word "Pentecost" means fifty, or the fiftieth; the allusion is to Lev. 23. In that chapter we get two offerings on the morrow after the Sabbath. The wave sheaf is the type of the resurrection of Christ (Verses 10-14). There is no sin offering attached to that; it is the Lord Himself. Then seven Sabbaths were counted, and on the morrow after the seventh Sabbath, that is, the first day of the week, a new meat offering-"two wave loaves baken with leaven"-is offered. A sin offering accompanies it, for it is typical of the redeemed Church, which, though redeemed, has sin in each member (Verses 15-21).

Ques. In Mark 14:3-9, the Lord's head is said to have been anointed, and in John 12:38, His feet. Please explain this, and say if Luke 10:38-42 refers to the same event.

Ans. No doubt both are true. The propriety of the head being mentioned in Mark, and the feet only in John will be at once seen if we consider that in the former we have Christ as the servant, in the latter as the Son of God. Luke 10 describes a previous scene in which Mary was not rendering any service to Christ, but learning from Him. In John 12 we get Mary giving, in Luke 10 she is getting. And it was doubtless what she got on this and similar occasions that enabled her to show such exquisite feeling when it became her turn to give.

Ques. Who are meant by "his servants" in Rev. 22:3? Does not our service end with our lives on the earth

Ans. Surely not. It means us. Are we not to be kings and reign? Our weariness and toil, our tears, our weakness, our unfaithfulness, will all be over then, but not our service. He ever will still be a servant (Luke 12:37), and shall not we? This, indeed, will be the bliss of heaven to be permitted to manifest, in a small but thus perfect measure, our love and faithfulness to our beloved Lord.

Correspondence: Earthly Blessing and Earthly Inhabitation

Ques. 83 What is the meaning of Gen. 22:17; Rev. 21:24? Do we not get the promise of earthly blessing to Israel and the nations in the eternal state? Who are to inhabit the new earth? N. S. C.

Ans. Gen. 22:17 is a promise to Abraham and to his seed, which is Christ, (Gal. 3:16) that in Him all families would be blessed. (Eph. 3:15.)

Rev. 21:9-22:5 is a description of the Church in Millenial glory, reigning with Christ over the world, Rev. 21:24-26 is the nations paying tribute to Christ through the Church. Rev. 22:2, they receive healing through her.

Israel and the nations posses the earth then.(Psa. 72.)

In the eternal state, righteousness dwells. (2 Peter 3:13.)

In the description of Eternity, (1 Cor. 15:28; Rev. 21:1-8,) New Heavens, New Earth and the Lake of fire are mentioned. The heavenly families will still possess the heavens. The holy city New Jerusalem, the Bride adorned for her Husband-is seen, distinct from all. She is also the Tabernacle of God. He tabernacles with men, He is their God. Israel and the nations are seen no more. They are now men and God dwells with them in eternal bliss.

Correspondence: Children of God in 1 John; Dan. 3:25; Exo. 30:9

Ques. How are the children of God viewed in the First Epistle of John?

Ans. The features of God's children are seen in this Epistle, as light, love, obedience, righteousness, and faith; and are contrasted with the children of the devil, as darkness, hatred, disobedience, unrighteousness and unbelief.

Ques., Was it the Lord who was seen in the fiery furnace? (Dan. 3:25).

Ans. Yes. In the Old Testament the Lord appeared at times in different forms.

In Gen. 18, He is a way-faring man communing with Abraham the pilgrim.

In Josh. 5, He appears as Captain of the Lord's host, giving instructions how to take Jericho.

In Daniel, He is a companion in tribulation, and a deliverer, while in it, from its power. The fire killed the men that put these three men into it, but over them it had no power. It took the cords off their limbs, and put them in the company of one like to the Son of God. Nebuchadnezzar did not know the Son of God. (It is literally "a son of the gods"). But how happy a place it was to be in. Was it not? They might be afraid before they were thrown in, but it was delightful to be in the presence of the Lord Himself (Nah. 1:7).

Ques. In Ex. 30:9 why was there to be no burnt sacrifice, nor meat offering, neither drink offering offered thereon? I can see how they would have been out of place upon this altar, which was for incense only, but why the admonition? An admonition would not have been given if there had not been the danger of offering these offerings, I would think. Then, why does it not say, there shall be no sin offering offered thereon?

Ans. The altar of incense was the presentation to God in worship of all that Christ was, both in life and in death. To offer burnt sacrifice, etc., on this altar would be to deny the work that had been done at the brazen altar. (Witness the Roman Mass). No mention is made of the sin offering, because, in its distinctive character as a sin offering, it was not offered on the altar of burnt offering at all, but burned without the camp.

Correspondence: Rewards; Day of the Lord; Cain's Wife

Ques. 90. Are rewards given at the judgment seat of Christ, or at the beginning of His reign? J. W. B.

Ans. Rewards are given to the heavenly saints at the judgment seat of Christ, where they are manifested. Approval or disapproval is there expressed, so that when they come forth with the Lord to claim the kingdom they are clothed with the righteousness of the saints, and their places in the kingdom are taken by them. (Rev. 19:8; Matt. 19:28.) We also find that rewards are given to others when He comes with His saints. (Dan. 12:3; Rev. 22:12; see also Rev. 11:15-18.)

Ques. 91. Does the "Day of the Lord" take in also His coming for the church? J. W. B.

Ans. "The Day of Christ" (Phil. 1:6, 10; 2:16) is when Christ sees His work perfected in His church. It is when He has His joy in them, and Paul has his joy in his labors among them also. (1 Thess. 2:19; 3:13.)

“The Day of the Lord" (1 Thess. 5:2) is when the Lord comes to the world as a thief in the night to claim His rights and to put down all evil. (Isa. 2:12; Joel 2:31; 3:16; Obad. 1:15.)

`The Day of God" (2 Peter 3:12, 13) is when

"All taint of sin shall be removed,

“All evil done away;

“And we shall dwell with God's beloved,

“Through God's eternal day.”

Ques. 92. Where did Cain get his wife?

Were Adam and Eve the only man and woman created? A. B.

Ans. The theory that others besides Adam and Eve were created is against Scripture. Adam was the head of the race; his sin brought ruin on all his progeny-that is, everybody. Christ is the second man out of heaven, head of the redeemed race. (Rom. 5:19; 1 Cor. 15:45-47.)

The genealogies of Scripture give only the names of those needed to fill up the Word of God. It is not consecutive history. Cain's generations (Gen. 4:16-22) were contemporaneous with Seth's line (Gen. 5), the line of grace.

Adam was 130 years old before Seth was born and he lived 800 years more. "He begat sons and daughters;" we know nothing about their number.

There was nothing wrong in brothers and sisters marrying at this time. There was no law against it, and no other way. God arranged it for the settlement of man upon the earth.

Correspondence: Grave; Brotherly Kindness and Charity

Ques. 80. What are the words for "grave" in Hebrew and Greek? Does the Hebrew word "Sheol" or the Greek word "Hades" ever mean the grave?

Ans. You do not need to be a Hebrew or Greek scholar to perceive the modern infidelity about a place of punishment. Any English reader may see in such a book as "Dr. Young's Analytical Concordance", that the Hebrew word "qeber" or "qeburah", means "grave", "tomb", or "sepulcher", and that the translators have improperly translated "Sheol" as meaning the grave in the following scriptures: Gen. 37:35; 42:38; 44:29, 31; 1 Sam. 2:6; 1 Kings 2:6, 9; Job 7:9; 14:13; 17:13; 21:13; 24:19; Psa. 6:5; 30:3; 31:17; 49:14, 15; 88:3; 89:48; 141:7; Prov. 1:12; 30:16; Eccl. 9:10; Sol. 8:6; Isa. 14:11; 38:10,18; Ezek. 31:15; Hos. 13:14.

The Greek word for "grave" is "mnema" or "mnemeion". 1 Cor. 15:55 is "hades", not "grave".

“Sheol" or "Hades" mean the unseen state in every place where either word occurs. The unseen state is the separation of the soul from the body, without determining where; but Scripture shows that the body is in the grave, and that the soul or spirit is either in bliss or woe. When the Lord Jesus died, He commended His Spirit to His Father, so that He was absent from the body, present with the Father; and the saved thief was absent from the body and present with the Lord who had saved him; and this is paradise, the garden of delights, not a prison underneath the earth, but in heaven above. (2 Cor. 12:2, 4)

The Lord Jesus did not go into any prison to preach, or to free captives when He was dead. He was for the time in death, but could not be holden of it. (Acts 2:24.)

In the parable of the rich man and Lazarus (Luke 16), the body goes into the grave; Lazarus is seen in the place of bliss (Abraham's bosom is that to the Jews): the rich man is in torments; both are in the unseen state.

We do not speak now of either the wicked who die without Christ, or the Christian, washed in the blood of Christ, as being in Hades; for the truth enables us to speak with certainty of those who are lost as awaiting judgment, while the Christian is with Christ, which is "far better" than being here; but he is still waiting for Christ's coming, when he will receive his body, glorified with Christ-glory belongs to the body.

“Hell" is "Hades"-the unseen-in Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18;6:8; 20:13, 14.

“Hell" is "Gehenna"-the place of suffering-in Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6.

“Hell" is Tartaroo"-the prison, awaiting the judgment. (2 Peter 2:4.)

Ques. 81

What is the difference between brotherly kindness and charity, rendered in the New Translation "brotherly love" and "love"? N. F. C.

Ans. Brotherly love is a precious fruit of grace. It has Christians in view, because they belong to the Lord. When genuine and pure, it flows from grace.

It is apt to avoid all that is painful to its objects, not to mar the mutual pleasantness of intercourse, and thus make them the measure of its conduct. If love of the brethren is our first object, we are apt to conform to them. We are therefore enjoined to put on love, which is the bond of perfectness. (Col. 3:14.) In 2 Peter 1:7, we have, “In brotherly love, love." This love will cause genuine brotherly love, but it brings in God-love is His nature. "Hereby know we that we love the children of God, when we love God and keep His commandments." (1 John 5:2.) This love is exercised as in the presence of God, and therefore rejects what is inconsistent with His presence. It is the spirit of love working, but the Spirit of God-the Spirit of truth-is the power, and therefore rejects and rebukes what is against the truth. It rejoices not in iniquity, but rejoices in the truth. (1 Cor. 13:4-7.)

If our brotherly love is not springing from this fountain, it easily sinks down to natural kindness, so that man may be given the prominent place instead of God, and evil, that should be rebuked, may be covered up for peace's sake. Love gives to God what rightly belongs to Him, for it is the activity of His nature. His love was shown at the cross in judging evil. Christ bore the judgment for our sins.

There can be no true love in indifference to evil, yet it covers a multitude of sins, for it goes after the one who is gone astray or is in danger of going astray, and by its activity the sins never come to view. We should not be careless about sin, nor should we be careless about our brother's real good.

Divine love abhors evil, but rises over it, dealing with it in needed chastisement. Our brotherly love should flow from divine love having its true place in our hearts.

Correspondence: John 8:56; Isa. 28:17-18; Baptism

Ques. 94. "Your father Abraham rejoiced to see My day: and he saw it, and was glad.”

John 8:56. What day and when did he see it? A. A.

Ans. Abraham realized the beginning of the fulfillment of Jehovah's promises in the birth of Isaac, and in Gen. 22, where he offers up Isaac, he receives him from the dead in a figure. (Heb. 11:17-19.)

The promise of future blessing is here confirmed in a type of Christ in resurrection. Verses 16-18 bid him look forward to the setting up of Christ's kingdom, the blessed result of the work of Christ. (Psa. 22:22-31: Gal. 3:16.) Faith rejoices in the abiding Word of God.

Ques. 95. What is the covenant in Isaiah 28:17, 18? L. L.

Ans. The Jews in the tribulation period will make a covenant with Antichrist to be allowed to go on with their temple worship undisturbed, but the Antichrist makes an image of the beast and commands them all to worship it. The godly need to flee for their lives then: they would rather die than worship a man or his image.

(See Dan. 9:27; Matt. 24:15; Mark 13:14; Rev. 13:12-17.)

Ques. 96. What is the use of baptism in water? What is the difference between a baptized person and one unbaptized? I. A.

Ans. John's baptism was for Israel only. In it those baptized owned Israel's ruined condition, and by it they committed themselves to God's mercy as having forfeited all claims to Israel's blessings. With Christ and John it was fulfilling all righteousness.

Christian baptism was instituted by the Lord Jesus after He rose from the dead. It was committed to His servants with the gospel. No one can baptize himself. The servants are therefore the responsible ones. By it the servants receive others into the profession of Christ's name. Every one born into this world is either a Jew or a Gentile, but when baptized unto Christ's name in this symbol of death, has put on Christ as a profession. (Gal. 3:27.) It is the means whereby the servants receive others coming into the House of God, the professing Church on earth. (1 Tim. 3:15.) It has nothing to do with heavenly claims. It must not be confounded with being born again, that is, a divine operation of the Word and Spirit. (John 1:12, 13; 3:5, 6; 1 Peter 1:23.)

The Holy Spirit is given when a man believes the gospel of his salvation. (Acts 10:44; Eph. 1:13.) This is quite distinct also from baptism. Baptism is therefore what is outward, changing a person's position on the earth.

Correspondence: 1CO 9:27; MAR 4:26-29; 1PE 2:8; 2CO 5:16; EPH 2:14; LEV 27:26 . .

Ques. Does 1 Cor. 9:27 favor ascetic practices?

Ans. Not for the sake of asceticism. But we must beware lest in condemning all self-imposed bodily mortifications, we give the reins on the other hand to a love of ease and self-indulgence. There is a middle path, and this Paul trod, careful while preaching to others to keep the reins well over himself in everything, not as a meritorious action, but as an approved minister of the gospel.

Ques. What does Mark 4:26-29 mean?

Ans. Mark 4:26-29, compares the kingdom of God "unto a man that casts seed into the ground who rising and sleeping day and night, allows it to increase without taking any notice of it. The earth produces thus fruit of itself, first the blade, then the ear, and then the full grain in the ear. Now when the fruit is ripe, the sickle is put in at once, because the harvest is come. Thus the Lord worked personally, sowing the Word of God upon earth; and at the end, He will return, and work again in person, when the time for the judgment of this world shall have come, but now, in the meantime, He remains seated at the right hand of God, as though He did not occupy Himself with His field, although in secret He does work by His grace, and produces everything. But it is not manifest. Without being seen, He works to make the seed grow in a divine way, by His grace, while apparently He allows the gospel to grow, without having anything to do with it, until the harvest. Then He will appear and will Himself work openly." (J. N. D. Col. Writ.)

Ques. What is meant by "whereunto also they were appointed"? 1 Peter 2:8.

Ans. This, as in Jude 4, does not mean that they were appointed to sin or condemnation, but points out the special character of sin and of condemnation that they should fall into. The emphasis in Jude is on the word "this." "Who were before of old ordained to this condemnation.”

Ques. Please explain "Henceforth know we no man after the flesh." 2 Cor. 5:16.

Ans. It means that the Christian is brought into a new sphere, and new relationships by the death and resurrection of Christ. The apostles had known Christ as the Messiah after the flesh. But He had died, and now in resurrection they know Him in His new character as head of the new creation and of the Church. Their links also with Christians were all formed on this new and heavenly ground.

Ques. What is meant by the "middle wall of partition," Eph. 2:14?

Ans. The legal ceremonies and ordinances that fenced the Jew off from the Gentile, thus forming a partition wall between them.

Ques. Please explain Lev. 27:26 with Rom. 12:1.

Ans. In Leviticus under the law, inasmuch as the first-born belonged to God by redemption (Ex. 13:2), it could not be set apart to God as a freewill offering, being already His. In Romans, however, under grace, the exact converse holds good; for although we are God's property by redemption, we are told to yield ourselves unto God. Thus "of His own, have we given Him," and in grace God receives this. The comparison of the two passages throws an interesting light on one of the many contrasts between law and grace.

Correspondence: Church; John 14:2

Ques. 87. What is the Church, and can the term be used for a building? A. B.

Ans. The Church is the body of Christ, (Eph, 1:22-23.) This was formed by the Holy Spirit at Pentecost. (Acts 2:1 Cor. 12:13.) It includes only those who are saved.

The Church as a profession or light bearer on earth, is also called The House of God (1 Tim. 3:15), and includes all baptized persons.

If we take away the word "Church" and substitute the word "assembly" in every place where it is used in Scripture, we will get the right thought.

There is one exception, in Acts 19:37, which in the original is "idol temples". It is never used otherwise of a building on earth.

Ques. 88. Does John 14:2 infer that there is a different mansion for each saved person? E. M.

Ans. This passage would not occupy us with thoughts of a grand mansion. It is supposed to be an allusion to the many chambers of the priests in the temple. (Ezek. 40.) We are to see in it the love of Christ that has prepared a place with Himself for us. It has no thought of distance or living alone, but of nearness and sweet fellowship in His blest company. He is in the Father's house. We are the sons (Rom. 8:29); children in the Father's house; children of the same Father. This is why He says: "In My Father's house". We are in the company of the Father and the Son.

" The Father's house, the Father's heart,

All that the Son is given

Made ours-the objects of His love-

And He, our joy in heaven.”

Correspondence: Christ not a Man? Length of "Day" in Gen. 1?

Ques. Is there any scripture to say that Christ did not become a man?

Ans. Christ was the Son "in the bosom of the Father" (John 1:18), and "that Eternal Life which was with the Father" (1 John 1:1-3), and was manifested to us. He was the Eternal Son of God.

Both Old and New Testaments conclusively affirm that from His birth into this world, He was God and Man in one person here on earth, He is now God and Man in glory, and will ever be God and Man.

“In Him dwells all the fullness of the Godhead bodily." Col. 2:9.

“Holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Heb. 7:26.

Ques. What was the length of the "day" in Gen. 1?

Ans. We understand the word "day" in the first chapter of Genesis to mean simply our ordinary 24 hours; and we do not consider it scriptural to believe that each of these days may include a long period of time. But we must remember that, between the first verse of Gen. 1, and the commencement of the actual six days' work, millions of years may have intervened, leaving ample room, most surely, for all the facts of geology.

“In the beginning God created the heavens and the earth." Then we are told, "the earth"-not the heavens-"was without form and void.”

We must, however, draw a very broad line of distinction between the facts of science, and the conclusions of scientific men. Facts are facts wherever you find them; but if you follow the conclusions of men, you may find yourself plunged into the dark and dreadful abyss of universal skepticism.

Correspondence: 2 Tim. 2:5; 1 Cor. 15:50;James 2:14-20; Luke 15:8; Multiple Ques.

Ques. What does "strive lawfully" mean? 2 Tim. 2:5? R. I.

Ans. Timothy is exhorted in this Epistle where so much failure and unfaithfulness had come in to "Be strong in the grace that is in Christ Jesus." In order to carry out this exhortation, he was to endure hardness, or take his share in suffering as a good soldier of Jesus Christ; also not to entangle himself with the affairs of this life, that he might please the One Who had chosen him to be a soldier.

Next, he is to be like a man striving in the games; to strive according to the rules of the game, or he will lose the prize. That is obedience.

Next, he is to be like a husbandman going through all the toil and endurance before he gets any crops. That is toiling perseveringly in hope of the reward.

So we get in the soldier singleness of eye and purpose of heart to please the Lord. In the athlete, we have strict obedience to the Word of God; and in the husbandman, toiling and waiting for the promised reward.

Ques. Please explain 1 Cor. 15:50. Does this mean that flesh and blood cannot enter the Kingdom of God? Does verse 37 mean that we shall have a different body? W. C.

Ans. 1 Cor. 15th chapter is about the resurrection of the saints. It is true that they will all be raised; the same bodies will be glorified bodies. The dead will put on incorruptibility. Those who will be living when the Lord comes for His saints will put on immortality, and will be perfectly suited to the new conditions, glorified like Christ's body of glory (Phil. 3:1). Jesus said, "A spirit hath not flesh and bones as ye see Me have" (Luke 24:39, 40).

1 Cor. 15:35 to 38 would tell us the foolishness of speculation. Wait and see.

Ques. What does James 2:14-20 mean? J. H. K.

Ans. The apostle tells us "faith without works is dead." If it were a living faith, that is, if one is truly born of God, that life produces works, as in Abraham and Rahab (compare Eph. 2:8, 10). A sinner only produces "dead works" (Heb. 9:14). A believer produces good works. Paul stops the sinner from working (Rom. 4:5 and 3:26, 28). James starts the believer to bring forth good works, proving the reality of his faith.

Ques. Is the woman in Luke 15:8 a type of the church? P. T.

Ans. Luke 15 is the parable of the love of God to the repentant sinner. God in His three persons: Father, Son, and Holy Spirit.

The Shepherd pictures the work of Christ, leaving His home to search and find His lost sheep, and we think of His atoning work on the cross as God's righteous foundation on which He can receive the guilty sinner, so the Shepherd is first in this parable.

Then the woman seeks the piece of silver, the valuable but dead sinner, pictured as dead, as the sheep was pictured as living, in sins. So here the woman, out of sight, in the house with the lamp and broom, seeks her lost piece of silver, the dead sinner. This is the Holy Spirit's picture, shining the light and brushing away the dust that has hid the valued one out of sight.

Then the Father receives the returning sinner, and this is the fruit of the Spirit shining on him, and making him feel his wretched and filthy condition, and then reminds him of the plenty of the Father's house, while he is starving. The Father covered him with kisses, this is full forgiveness of all his sins, that answers to full cleansing, so that on the ground of the work of Christ he, the sinner, is seen, cleansed, forgiven, clothed and seated at the table, feasting on God's delight in His Son. These three go together.

Our salvation springs from the heart of God. It is the Father's will that sent the Son. It is the Son's work that glorified God, so that in the righteousness of God the sinner is saved. And the Holy Spirit is the power and witness in our souls. These three are ever seen together, both in creation and in redemption.

Ques. By F. A. B.

Ans. (a). 1 John 5:16 is in connection with God's discipline on His children. (For fuller explanation see "Young Christian," September number, 1927, page 248; also November number, 1927, pages 305, 306).

(b). In Mark 3:30; Matt. 9:34, we have the sin of blasphemers against the Holy Ghost. These were wicked men. This is not at all the same as in 1 John 5:16,

(c). Matt. 10:22 and 24:13, apply primarily to believers in the tribulation period, but it is true of believers now, for having eternal life, they have eternal security, though for this life they may make shipwreck. (See 1 Tim. 1:15). For fuller explanation see November number, pages 306, 307.

(d). Every true believer is eternally saved (John 3:15, 16; 5:24; 10:28-30; Rom. 8:30; 1 Cor. 1:8, 9; Phil. 1:6; Heb. 10:14; 1 Peter 5:10, etc., etc.)

(e). 1 Tim. 4:12-16 is instruction to Timothy as to how to obey the Word; and in so doing, save himself and those that hear him from being led astray by false doctrine.

(f). Heb. 3:6, 14, and the whole Epistle, addresses all profession, and shows that the true believer continues to hold fast their confidence and full assurance of hope firm unto the end. Heb. 6:4-11 shows those who apostatize, and those who continue.

(g). James 1:12; 5:19, 20, exhort us to seek those who have gone astray. He writes to both saved and unsaved (1:1; 2:1; 5:1-6).

(h). Rev. 2:20 encourages the martyrs to be faithful unto death, to receive the crown of life.

(i). One truly born of God is always a child of God (John 1:12, 13; 1 John 3:1, 2, 3).

(j). One sealed with the Holy Spirit never loses that gift (John 14; 16; 17).

(k). Christ is our object to live or die for (Phil. 1:21); He is our pattern (2:5); our goal (3:13, 14); our resource at all times (4:13).

(l). Christ the Lord calls all believers His brethren. His God is their God. His Father is their Father (John 20:17).

(m). What He calls us is true forever. What He says abides forever. God has magnified His Word above all His name (Psa. 138:2. Read Psa. 119). Jesus defeated Satan with it (Matt. 3:2, 2 Tim. 3:16, 17). The Word of God is the only true guidance. The Holy Spirit wrote by different penmen, yet it is all God breathed, out of His mouth.

(n). "Let your women keep silence in the assemblies" is the Word of God. (1 Cor. 14:34, 37). They could not therefore pray or prophesy in the assembly. What they received from God they must have communicated privately, like Mary in John 20:18 when she told the brethren what the Lord had spoken to her.

(o). Musical instruments are not mentioned in Christianity. Christian worship is by the Spirit of God (Phi]. 3:3; see revised and New Trans. John 4:24).

(p). There is no name in Scripture but the name of the Lord Jesus Christ for saints to gather to, and if it is only two or three, He says, "There am I in the midst of them." What a blessing that is, and we can go on with it till we see His blessed face in glory.

(q). All ministry, if it is real, comes from Christ in glory. We can thank the Lord for every one whom He sends to minister to us. No man has any authority to appoint ministers (Eph. 4:11-13).

“Let God be true, but every man a liar" who would dare to take from, or add to, the Word of God.

Correspondence: 1 John 3:9; Josh. 1:8 & John 14:21, 23; "My Yoke" in Mat. 11

Ques. Why does it say in 1 John 3:9, he cannot sin, instead of it, the nature?

Ans. It is the man that sins by allowing the old nature a place. John's epistle looks at the child of God as identified with the new life. He is not acting as a child of God if he allows the flesh to work in him (1 John 2:1). This is meant to exercise all our hearts.

Ques. Does "keeping the book of the law" in Josh. 1:8, and similar scriptures, correspond with our keeping the Lord's commandments and words in John 14:21, 23? What is the difference between "commandments" and "words" for the Christian in this scripture?

Ans. Yes, it is the hearty, loving obedience to the Word of God. The soul delights in meditating therein day and night; making the way of the soul prosperous, and growing in grace and in the knowledge of our Lord Jesus Christ. We might think of the commandments here (verse 21) as the will of the Lord expressed in the Scriptures; and of the Word-not words-(verse 23), as the mind of God that we gather while in communion with the Lord, though not fully expressed. Mary anointed the Lord for the day of His burying. The Lord expressed His approval of it afterward.

Ques. What is "My yoke" in Matt. 11:29, 30?

Further blessing He promises in the words, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls." His yoke is submission to the Father's will, and He desires us to enjoy the Father's care and love in full submission to His will-"Learn of Me." It was His path; it is to be ours, and rest is found in it. Ye shall find rest unto your souls. Submission to His yoke makes it easy and the burden light. It is rest indeed. (See Psa. 16:5, 6.)

Ques. In 2 Tim. 2:26, we read, "who are taken captive by him at his will." Who is meant by "him at his will"?

Correspondence: 2PE 3:13; Man in Heaven; Children Lost; Days; 2CO 4:4, 6; ROM 9:6

Ques. What saints will people the "new earth, wherein dwelleth righteousness?" (2 Peter 3:13).

Ans. All the saints who live upon the earth during the thousand years of Christ's reign are earthly people, and are therefore those who are characteristically suited for the new earth, wherein dwelleth righteousness.

Note also, that all the saints who have died from Adam to the end of the earth's history, live and reign with Christ (1 Cor. 15:23; Rev. 20:4), as well as all who are saved during the Church period,-that is, from Pentecost to, the coming of the Lord. All these are heavenly, and therefore will inhabit the new heavens where righteousness dwells.

Christ and the Church will be the center of it all (Eph. 3:21; Rev. 21:2-4).

Ques. Was Christ Jesus the first man that entered heaven? Did not Enoch and Elijah go there?

Y. B.

Ans. God, in His grace, did take Enoch and Elijah to heaven-trophies of what He could do with sinful mortal men, but it was on account of what God was going to do in the work of atonement (Rom. 3:25), that they, or any of us, could be there. Jesus could speak of His being there as the rejected Son of Man (Matt. 26:64; Mark 14:62; Luke 22:68; John 1:51); and referring to the mystery of His person, said (John 3:13), "No man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.”

“When He had by Himself purged our sins, sat down on the right hand of the majesty on high" Heb. 1:3. He passed through all the heavens (Heb. 4:14) (N. T.); He sat down (having finished the work) on the right hand of God (Heb. 10:12, Psa. 68:18; Heb. 9:12). He has entered in as our forerunner (Heb. 6:20).

“In all things He must have the pre-eminence." Col. 1:15, 18.

Ques. Are children of the heathen who die in infancy, lost? R.

Ans. Matt. 18:11 speaking of children who have not come to years of responsibility, says, "The Son of Man is come to save that which was lost." In that verse we see that, though lost as born of sinful parents, the death of Christ who died for all has purchased salvation for them, and for all irresponsible children of men. Luke 19:10 speaking of sinners who have sinned, says, "The Son of Man is come to seek, and to save that which was lost." These had gone astray in sin.

Ques. Why do we call Sunday, Lord's Day? Does not Scripture tell us not to esteem one day above another? (Gal. 4:10; Col. 2:16). N. Y.

Ans. In Christianity we have no days to keep as they did under the law, is the answer to these scriptures.

In the Word of God the days have no names,-as Sunday, Monday, etc. We have numbers instead. The seventh day was given to Israel as the Sabbath, the sign or seal of the covenant (Ex. 31:13-17).

It was never given to Gentiles to observe, except those who settled among the Israelites in the land of Canaan.

When Christianity began, it gave us the first day of the week, because the Lord Jesus Christ rose from the dead on that day; the Holy Spirit came to dwell on that day; the first gospel sermon was preached that day, and as time went on, the Christians came together to break bread on that day (Acts 20:7), and the apostle John, while alone in the Isle of Patmos, gave to it, by the Holy Spirit's inspiration, its name when he wrote, "I was in the Spirit on the Lord's day.”

We have no rules or commandments from the Lord how to observe it. That is left to those who truly love Him, to give Him the first place. The statutes of the country in which we live have made it a holiday, and what better could Christians do than to use it for the One who has loved them and given Himself for them?

Rom. 14:1.8 leaves every one free to please the Lord as he knows best, and does not put us under law to observe days. It is a great thing for us to please the Lord, and devote our hearts and time to how best to glorify Him.

Ques. What is the significance of 2 Cor. 4:4, 6 which speaks in verse 4 of "the light of the gospel of the glory of Christ, who is the image of God;" and in verse 6 of "the light of the knowledge of the glory of God in the face of Jesus Christ?" Are these different? What is the difference? J. G.

Ans. The ministry spoken of from third to sixth chapter is the ministry of the gospel of the glory of Christ. It is the ministry of God's righteousness (chap. 3:9), in contrast with law, and excels in glory; but to the unbelieving Jews, this glory was hid, or veiled, the god of this world had blinded their eyes to the beauty of the glad tidings. Its radiance was lost on them. He was the image of God. God was seen in Him, but its light did not enter their hearts, it did not shine forth for them,-that is what we see in verse 4.

But in verse 6, God hath shined in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ. The knowledge of God seen in Christ is to shine forth in us. It is the same glory of God seen in Christ, not received by the unbelieving in verse 4; received into believing hearts, that it may shine forth again in verse 6.

Ques. Are only the believing Jews looked at by God as Israel in this present time? (Rom. 9:6).

Ans. Yes. As a nation, now, God has written upon them, "not My people." Those who own Jesus Christ as Lord, are called, "The Israel of God" (Gal. 6:16). "An holy. nation" (1 Peter 2:9), the people of God who have obtained mercy (verse 10). They are the remnant that have first, or pre-trusted in Christ in the present time (Eph. 1:12). In the future all Israel, that is, Israel as a whole, will be saved (not every individual) (Rom. 11:26).

Correspondence: 1 John 5:16; Heb. 13:13; 1 Cor. 3:16-17; Rom. 8:9

Ques. What does 1 John 5:16 mean? O.

Ans. It means that some Christians behave so badly, that God in chastening mercy takes them away in death. It is the death of the body (see 1 Cor. 11:30-32).

Ques. Is this great house of profession and the camp, in Heb. 13:13, the same? P. T.

Ans. No, we cannot leave the house where the Spirit of God dwells, but we are to "go forth unto Him without the camp, bearing His reproach." The camp there is the Judaizing system of man's religion. We learn in Scripture that we, i.e., all true believers, are dead with Christ and risen with Christ, and knowing "the flesh profiteth nothing," we see that the religious man put Christ to death, and that no good can come out of him, and Christ being rejected by him, we are now called to go forth therefore unto Him, outside of the camp, bearing His reproach.

Ques. Is 1 Cor. 3:16, 17 speaking of us individually or collectively? G. L. A.

Ans. In this chapter the gifts are looked at as ministers who are building the house of God. They are laborers together under God. Paul laid the foundation, and every man is to take heed how he builds thereupon-this shows man's responsibility. The foundation is Jesus Christ, but even on this foundation, those who are not real Christians may be built into it. In the day of manifestation, all will be tried with fire; the fire shall try every man's work of what sort it is. Wood, hay and stubble will not stand the fire. Gold, silver, precious stones will remain (verse 12).

We get three samples of builders.

In verse 14 the builder builds according to the Architects plan, and so is rewarded.

In verse 15 the builder does not build according to the plan of the Great Architect, and though himself a saved man, he suffers loss, for the Lord cannot reward any of us for disobedience to His Word.

In verse 17 we find an unconverted servant who, along with his work is destroyed. We see in all this how men are responsible for their work in the professing Church of God. Thus we see that verses 16, 17 speak of the Church in its responsibility.

1 Cor. 6:19 speaks of each individual child of God as a temple of the Holy Ghost.

Ques. Please explain what the last part of

Rom. 8:9 means? A. H.

Ans. The Epistle to the Romans is a treatise on the salvation God has provided. It does not speak of the failures of Christians in laying hold of this truth, but speaks of it as God has given it. What their behavior ought to be, follows from chapter 12:1.

The question of our sins is dealt with up to chapter 5:11. After that, from verse 12 of chapter 5, the race of Adam, to which we belong, and the root of sin in us, is dealt with. In chapter 7:13-24 is seen the experience of a quickened soul trying to overcome the evil he finds in himself, and there we discover that two natures are in him; the one is evil, and the other is good. He cannot change the bad, but he learns that God has condemned it in the death of Christ. This is seen in chapters 6:6, and 8:3; and in chapter 6:11 he is taught to reckon himself dead to sin, and alive to God, through Jesus Christ our Lord. In the death of Christ, he sees his death with Christ, and learns to look at himself just as the Word speaks of him.

Chapter 8 begins with the believer's standing in God's sight. He is in Christ Jesus, there no condemnation can ever reach him (John 5:24; 1 Cor. 1:30; Heb. 10:14).

Verse 2 is the believer's new state. He has a new life, and the Spirit of God dwelling in him, is the power of that new life, and that is called, "the law of the Spirit of life in Christ Jesus," so that he is not a slave to sin and death, he is free from that. (Notice again, our failures are not seen in Romans.) So that through the death of Christ, sin is condemned, and the righteousness of the law is fulfilled in us, who walk not after the flesh, but after the Spirit. That is the Christian's walk normally. This new state is contrasted with the old state in verses 5 to 7, and verse 8 tells that he in the old state could not please God.

Verse 9. "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." John 7:39; 1 Cor. 6:19; Eph. 1:13, and many other passages tell us the Spirit of God dwells in the believer.

“Now if any man have not the Spirit of Christ, he is none of His." The true rendering we are told (see N. T.) is "he is not of Him." The difference is, not that he does not belong to Christ, every quickened soul belongs to Christ, but that the character of Christ's life cannot be produced by him. This explains the change of expression from "Spirit of God" who dwells in us, to "Spirit of Christ" to be seen in our ways. It is the character of Christ seen in the Christian. When we see grace coming out in a child of God, we say, "That is the Spirit of Christ.”

Verse 10 adds, "If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." There we see Christ is in the believer, so that he is not guided by what pleases the flesh, but by what pleases the Lord.

Correspondence: Instrumental Music in Our Meetings

Ques. Why is it wrong, or not suitable for us to have instrumental music in our meetings when the Scriptures speak, in the Psalms and other places, of David and other saints, of employing harps and trumpets and cymbals in the service of the Lord? And in the future they will praise His name in the dance, and sing praises unto Him with the timbrel and harp. (Psa. 149).

ENQUIRERS.

Ans. Israel was and shall be in the future God's earthly people. The veil shut them out from God's immediate presence, and in the future, in the new temple during the reign of Christ, there will be doors answering the purpose of the veil. They therefore have not the nearness that we, the Church of God, have; they have not the intimate relationship of members of the body of Christ or of children of God, the Father. Ours is a spiritual relationship, and, therefore calls for spiritual worship and intercourse with God. And it is by the Holy Spirit dwelling in us that we worship. In John 4:23, 24, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit; and they that worship Him must worship Him in spirit and in truth;" again, Eph. 5:18, "Be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord:" again, Phil. 3:3, "We are the circumcision which worship God in the Spirit (here it is by the Holy Spirit. See N. T.), and rejoice in Christ Jesus, and have no confidence in the flesh." Again, Col. 3:10, "Let the word of Christ dwell in you richly, in all wisdom teaching and admonishing one another; in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Again, in Heb. 13:10-16, we find our heavenly altar which the earthly people could not eat of. Verse 15 says, "By Him therefore let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to His name.”

This worship is offered in the holy of holies, the immediate presence of God, which is the Christian's place of worship (Heb. 10:19-22). Again, 1 Peter 2:5, "Ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Every New-Testament scripture is spiritual worship from the death and resurrection of Christ; and the absence of instrumental music makes one feel instinctively that such would be out of place in the service of God for Christians.

The camp in Heb. 13 was Judaism. It recognized man in the flesh. The death of Christ, now risen and glorified, put an end to this to every intelligent Christian. Paul, the apostle, wrote, "I am crucified with Christ. Nevertheless I live;" and again, Col. 3:3, "Ye are dead, and your life is hid with Christ in God." We are dead with Christ and risen with Christ. So we are called on to go "outside the camp unto Him" bearing His reproach; for Christendom is now such a leavened mass that Christians who know their place "in Christ" must needs seek a separate path through it, if they would walk with the Lord. (See 2 Tim. 2:19).

Let me remind you that we belong to Christ in heaven, and are therefore heavenly. Our calling, our sacrifice, our priesthood, our altar, are all heavenly.

What a lowering of the truth it Would therefore be to bring in music to please the ear of man according to the flesh, and not have it in the Spirit. Israel's worship was display and show to please the flesh. We are to sing with the Spirit and with the understanding also.

May we ever seek to worship Him in the ordered way, the only way to please Him to whom we belong.

Could we consistently, with our heavenly calling, use in our service in the gospel what God has left out as unsuited to Him in worship in His presence, and think it suited to Him in His service in the gospel, either to children or adults? Nay rather, may we ever seek through grace what is suited for His presence and pleasing to Him.

Correspondence: Jude 21; 1 Cor. 11:27; Christ in the 1,000 Year Reign

Ques. What does "looking for the mercy of our Lord Jesus Christ unto eternal life" mean? (Jude

21). N.

Ans. "Eternal life" is seen here at the end of our journey. "Mercy" is needed in such dark days as Jude pictures, to keep us true and faithful to the Lord, when so many who once seemed bright and happy, have turned aside. When we are with the Lord, there will be no danger then of going astray. We shall eat of the tree of life in the paradise of God, and shall be perpetually in the enjoyment of the Eternal Life.

Ques. What is it to eat and drink unworthily (1 Cor. 11:27)? B.

Ans. Those Corinthian saints were treating the symbols of a dead Christ in an unworthy manner. So may we, if we lose the reality of thinking of Him in death for us, and it becomes to us only a form or religious ceremony. It may bring us as His children under the discipline of the Father's hand. (See verses following.)

Ques. Will Christ actually reign on the earth during the thousand years? Will He sit on the throne of David personally? P. R. J.

Ans. Zech. 14:4 is the only scripture we know of that affirms positively that His feet shall stand in that day upon the Mount of Olives. In Rev. 5:10, where it reads,

“They shall reign on the earth", we learn that the more exact translation is "over" the earth.

Christ as Son of Man with His heavenly company of redeemed ones, will reign over the earth. There are many scriptures that tell that the Church and the heavenly saints will reign with Him, both in the Old Testament types, and in the New. Gen. 1:26, is the first, "Let them have dominion." In Matt. 25:21, 23, "I will make thee ruler over many things"; Luke 19:17,19, "Be thou over five cities" (see Matt. 19:28; Luke 22:30; 1 Cor. 6:2, 3; 2 Tim. 2:12; Rev. 2:26, 27; 3:21).

It is a great thing that God has purposed for us in making us companions for His Son (Rom. 8:29; 1 John 3:1, 3). In Eph. 1:18, God wants us to understand, "what the riches of the glory of His inheritance in the saints" is. The saints are not His inheritance, but their inheritance is to hold the inheritance for Him (verse 11), and in Rev. 21:9 we see "the bride the Lamb's wife" as a governing city. In verse 2 we see her as the object of His affections, but from 21:9 to 22:5, we see her as the display of His glory in government, "coming down from God out of heaven," yet not on the earth. Christ is the center; the Church is with Him in glory, yet recognized by those on earth (verses 24, 26). The Son of Man is Lord of heaven and earth (Psa. 8; John 1:51; Matt. 26:64).

We see a picture or sample of it in the transfiguration scene (Matt. 17, and Luke 9). Moses and Elijah,-the dead raised and the living changed,-are with Him, the Lord in glory. Peter, James and John on earth, picture for us the earthly part of the Kingdom. It is the Kingdom in mystery now; it will be the Kingdom in power then.

Correspondence: 1CO 9:27; 1JO 3:9; LEV 7:13; 2CO 2:14-16; LUK 9:26; 2TI 2:12

Ques. Does Paul refer to his eternal state in 1 Cor. 9:27?

Ans. Yes, Paul referred to damnation in 1 Cor. 9:27, but yet other scriptures show us he had no doubt as to the certainty of his salvation, and glory with Christ at the end.

Ques. Why does 1 John 3:9 read, "Whosoever is born of God... cannot sin"? If it said "ought not to sin" I could understand it.

Ans. This passage identifies the believer with the spotless new nature that he possesses by the new birth. The epistle regards the believer at the height of his proper standing in Christ. Every Christian is looked at here as acting solely in the power and energy of the new nature. But you may say he often does not. This is true, otherwise there were no need for 1:9, but this is not the subject here. It could not say "ought not to sin" for it is solely speaking here of what is born of God, and it is plain that nothing born of God can sin. The reason we ever sin is because we allow that within us to act which is not born of God. Such a Christian is not contemplated here.

Ques. Please explain why leaven was to be excluded from all offerings but that of Lev. 7:13.

Ans. Leaven throughout Scripture is a type of what is evil, never of what is good,-of hidden "malice and wickedness." Leaven was not to be burned before the Lord; the offering of Lev. 7:13 was not burned by fire, (see Lev. 2:11), and the offering of it there shows that though we are not in the flesh, it is still in us.

Ques. Kindly explain 2 Cor. 2:14-16.

Ans. The sweet savor is that of Christ's name which is spread abroad by preaching, whether the result of that preaching to man be life by receiving it, or death by rejecting it. In either case Christ is proclaimed.

Ques. Please explain, "Whosoever shall be ashamed of Me," etc., Luke 9:26, "If we deny Him, He also will deny us," 2 Tim. 2:12, and other similar passages.

Ans. Those who are ashamed of, or deny Him,-through fear or shame refuse Christ, choosing rather the approval and applause of the world,-their end is seen in Rev. 21:8,

“But the fearful and unbelieving,... shall have their part in the lake which burneth with fire and brimstone.

Correspondence: Mark 16:15;Call Jesus King; Acts 1:11; Job 33:14-30

Ques. "And is baptized, shall be saved.”

(Mark 16:15.) Is baptism necessary for salvation? M. C.

Ans. There is nothing vital in being baptized. The Lord instructed His servants to go and preach the gospel, and they are instructed to baptize their converts. It was obedience in the servants to baptize them, but if those heathen converts refused baptism, and still remained on heathen ground, they would be still outside the Church on earth, and who could say that they were saved. That would be a question left to the Lord. "The Lord knoweth them that are His." Obedience to baptism is the obedience of the servants, not of the converts. They do not baptize themselves, but are to submit to it being done. It is a privilege. The eunuch esteemed it so. (Acts 8.)

Ques. Is Jesus our King? Should we call Him that? C. M.

Ans. Many crowns are on His head. He is King of kings, and Lord of lords, King of Israel, King of Nations; but to the Church, He is our Savior, our Lord, our Head, our Bridegroom. He is our Beloved.

“His scepter rules creation. His wounded hand rules me; All bow before His footstool, I but the nail prints see. Aloud they sound His titles, as Lord of lords, most High, One thrilling thought absorbs me-this Lord for me did die.”

Ques. Is Acts 1:11 Christ's coming for us, or is it His appearing? C. M.

Ans. "Shall so come in like manner as ye have seen Him go." The believing remnant of the Jews saw Him go, and they will see Him come for their deliverance. But at the rapture, it will be in a moment, when the shout is given, we shall find ourselves there,-the dead raised, the living changed, and every believer caught up to meet the Lord in the air, so to be forever with the Lord. (1 Thess. 4:15-18.)

Ques. Please explain Job 33:14 to 30. It is taught by some that the "messenger" (verse 23) teaches healing of the body, a so-called faith healer. W. I. C.

Ans. If you take your Concordance, you will often find that "healing" is figurative of the restoration of Israel, and so it is in Isa. 53:5. For us there it is the salvation of the soul. It belongs to Israel's earthly calling.

In Job. 33, Elihu is God's messenger to interpret God's dealings with men.

Verses 8 to 11 describe Job's mistake in upholding his own integrity, for God is greater than man.

Verses 14 to 22 describe some of God's ways to make men think of eternal things, we get dreams and pain and wasting sickness with no hope, dying in darkness, to go down to the pit of destruction.

Verse 23. The messenger, an interpreter, one among a thousand, shows the man his uprightness or duty, and this convicts the sinner of his sins, for he has failed to do his duty, and he needs to feel that he has sinned, and come short of the glory of God (Rom. 3:23), and is guilty and lost (verse 19 ibid). When the sinner takes this place, then God's gracious messenger comes to him, "Deliver him from going down to the pit, I have found a ransom." God has in view, Christ and His finished work, and on that ground could deliver or save his soul (Rom. 3:25).

Verse 25. We now see a new man (in figure, see Col. 3:1-3). It is the new creature in Christ Jesus, where no condemnation can ever come (Rom. 8:1).

Verse 26. There we get him in communion with God in prayer, enjoying God's grace and seeing His face with joy, for God has given him His righteousness through the death of Christ His Son (2 Cor. 5:21).

Verse 27. (New Trans.) He will sing before men, and say, "I have sinned, and perverted that which was right, and it was not requited me." Another bore our sins in His own body on the tree, so sin is not requited to the believer in Christ.

Verse 28, continues his song. "He hath delivered my soul from going into the pit, and my life shall see the light." It is as when first we sang,

"Happy day, happy day,

When Jesus washed my sins away.”

And as another wrote,

“There is no condemnation, there is no hell for me; The torment and the fire my eyes shall never see.

A Rock that stands forever, is Christ my righteousness!

And there I stand unfearing, in everlasting bliss. The Sun that shines upon me is Jesus and His love The fountain of my singing is deep in heaven above.”

In verses 29, 30, Elihu further says, God repeatedly works in those ways to save men's souls. There is no mention of healing of the body in the chapter. God's discipline was removed when Job took the place as an unworthy sinner when he said, "I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes." Chapter 42:5, 6. God put him through all that discipline to give him the, peace that he did not have before. (See chap. 3:25, 26.)

Correspondence: Acts 20:28; Heb. 12:14; Sure I'm Saved?

Ques. Please explain Acts 20:28 about the blood. W. I. C.

Ans. Acts 20:28 should read the last part thus: "Feed the Church of God, which He hath purchased with the blood of His own." It brings before us God's love in giving His Son up to death.

Ques. Please explain Heb. 12:14. M. C.

Ans. In 1 Peter 1:23, the believers are born again of incorruptible seed, that is, a new kind of life in every believer, its nature is holiness. In 2 Peter 1:4, that nature is being developed by faith laying hold of the exceeding great and precious promises. The Epistle to the Hebrews does not give us these truths, but in it we look for the fruits of that life. In chapter 6 we see what accompanies salvation. Verses 9, 10 give us the outcome of the new life. In Heb. 12:10, chastening is used to make us partakers of God's own holiness. Verses 12-14 are exhortations of what to pursue, for if we had no new life, we could not see the Lord. We need diligence in divine things, or we miss much blessing.

Ques. Will you please tell me how I can be sure that I am a Christian? A.

Ans. A Christian is one that has, found out that he was a lost guilty sinner, and that Christ Jesus came into the world to save sinners, and has believed on Him as his own personal Savior. He has believed that Jesus in dying for sinners, has died for his sins, and He is now raised from the dead, thus God shows Himself satisfied, and has said, "All that believe on Him are justified from all things" (Acts 13:38, 39).

1. Have you realized that you were a guilty lost sinner and without strength (Rom. 5:6) to make yourself better?

2. Have you cast yourself before God and owned it? (Rom. 3:19.)

3. Have you believed on the Lord Jesus as your own Savior who died for your sins? (1 Cor. 15:3.)

4. Have you believed the word that says, "He that believeth on the Son hath everlasting life?" (John 3:36.)

If you have, then you are sure that you are saved, because God says so (Eph. 2:8).

You are sure that you are a child of God, because God says so (Gal. 3:26; Born. 8:17).

Now you can call God your Father because He says He is (1 John 3:1; Gal. 4:6).

The Holy Spirit dwells in you, witnessing that you are a child of God (Bora. 8:15, 16).

This gives you strength not to heed the flesh in you that has such evil thoughts, and teaches you not to look within, but look off unto Jesus and occupy yourself with things pleasing to Him (Rom. 8:2).

So you can be sure that you are saved forever (Heb. 10:14).

If Thou halt my discharge procured,

And freely in my room endured

The whole of wrath divine:

Payment God will not twice demand,

First at my bleeding Surety's hand,

And then again at mine.

Correspondence: Mat. 12:30 & Mark 9:40; Rom. 8:5; "My People" in Rev. 18:4

Ques. What is the point of difference in Matt. 12:30, and Mark 9:40?

Ans. Matt. 12:30 is the condemnation of those who said that "Jesus cast out devils by Beelzebub, the prince of devils.”

Mark 9:40 was a rebuke to John's jealousy over someone doing miracles that he may have failed to do. and because it took away some of the reputation of his company.

The world is against Christ; these blasphemers were against Him. This man mentioned in Mark 9:38 was on His part. Christ is the test, and standard in both.

Ques. Rom. 8:5 to 9 is not clear to me.

Ans. Rom. 8:5-7 speaks of the contrast between the flesh and the spirit. (Compare John 3:6.) So verse 8, the unconverted cannot please God. But the believer is now in Christ where there is no condemnation (verse 1); and also in the Spirit (verse 9); and the Holy Spirit dwells in him (verse 11). If the Holy Spirit does not dwell in him, he has not the true character of Christ in his walk and ways; so verse 9 says,

“Now if any man have not the Spirit of Christ, he is not of him." (This is the true rendering.)

Ques. Who are "My people" in Rev. 18:4? Is that call applicable now?

Ans. The call to "My people" in chap. 18:4 is primarily to those who are the converted ones in that day, that is: after the saints of this day are caught up to be with the Lord. There are others, both of Jews and Gentiles that own the name of Jesus and the Word of God (6:9; 7; 14:12), and these are warned to "come out of her." The warning should be also useful to saints now to come out from all the babel of men's arrangements and systems that are not in the Word of God, and are contrary to it.

Are All Unsaved People Servants to Satan?

Answer: From the time that our first parents listened to the voice of the tempter, and fell, the whole race, apart from the delivering grace of God, has been under his mastery. He led mankind on to fill the earth with corruption and violence before the flood, and after it, to worship idols, behind which were demons. Rom. 1 gives us the downward trend of idol worship; it began with images of men, then birds, then quadrupeds, and finally creeping things. Men might not have accepted worship of creeping things if that had been advanced first, but the descent was easy and natural to a heart estranged from God. In the worship of creeping things, Satan was showing himself more clearly.

In Luke 11 he is called "the strong man," who guards his palace and keeps his goods in peace. His goods are people, and he serves many and various opiates to keep their consciences quiet so they will remain peaceful on the brink of hell. The Lord Jesus was the "stronger" Man who came upon him and overcame him (Luke 11:22). He entered into the strong man's house, the world (Matt. 12:29), and bound the strong man in the wilderness with "It is written" as we read in Luke 4; then immediately he began to spoil his goods by casting out demons and healing the sick. He overcame the strong man by dying (Luke 11:22), and coming forth in resurrection He wrested from him the power wherein he trusted (Heb. 2:14, 15), and then "divideth his spoils" (Luke 11:22) by setting his captives free.

We need to remember that when man fell, he fell spirit, soul, and body; and as fallen, he became an easy prey to the wiles of the devil. Satan controls the unsaved, and so the world in general, through the "lust of the flesh, and the lust of the eyes, and the pride of life." With great cleverness he knows how to appeal to man's fallen nature, and these three principles govern the whole world. "The wicked one" not only deludes the unsaved with these lusts which find their answer in the evil heart of man, but he presents the same things to the Christians; hence we are warned against loving the world, for "If any man love the world, the love of the Father is not in him." 1 John 2:15.

In John 8:44 the Lord addresses some thus: "Ye are of your father the devil, and the lusts of your father ye will do." This refers to the Jews of Jerusalem who had rejected Him and were bent on His destruction-it is a certain class. 2 Cor. 4:4 indicates a special class who had rejected the gospel and were blinded to it by the god of this world-Satan.

Correspondence: 2 Tim. 4:8; 1 Thess. 2:12; Luke 22:19; Luke 16:9

Ques. Please explain what appearing is referred to in 2 Tim. 4:8. O.

Ans. It is when the Lord comes with His saints (1 Thess. 3:13, 4:14; 2 Thess. 1:7, 10; Titus 2:13). The "blessed hope" is His coming for us. The "glorious appearing" is His coming with us.

Ques. How can we walk worthy of God as in 1 Thess. 2:12? L.

Ans. Paul is writing that he charged the Thessalonians to do this, and chap. 1:3 and all the chapter tells, us how they did it, and how we also can do so, by walking in the same path in our "work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God our Father." They turned to God from idols to serve the living and the true God, and to wait for His Son from heaven, Jesus, our Deliverer from the coming wrath.

Ques. When the Lord said, "This do in remembrance of Me" (Luke 22:19), was it a command or a request? Y.

Ans. To those who truly love Him, it was more than either of them. It was love's gift to express to us His love; and in our remembering Him, we express our love to Him. Precious privilege!

Ques. What is meant by "Make to yourselves friends of the Mammon of unrighteousness?" What does "fail," and "everlasting habitations" mean? Luke 16:9. S. S.

Verse 9 teaches us so to do. Naturally we would use all for ourselves, for the present, but we are reminded that our present will "fail", and wisdom secures something for the future. Our future is glory with Christ, but our stewardship requires us to use our present so that we will be rewarded then as in 1 Tim. 6:17-19. For if we live selfishly; Luke 16:11,12 teach that our unfaithfulness will hinder our enjoyment of our own heavenly riches, as in Eph. 1:3. We will not enjoy what is really life (see N. T. 1 Tim. 6:19).

Correspondence: Sunday's Claim on Christians

Ques. What claim has Sunday on Christians any more than any other day in the week?

F. H.

Ans. As we frequently hear this asked, it demands an explanation; but the asking of it might indicate how little the Lord possesses the affections of those who feel like that.

As you say, "We are not under law," but we are "under grace," and grace has its deeper claim upon our hearts than law ever could have.

Do we realize that we are not only forgiven children of God, (1 John 2:12) but that we are dead with Christ and risen with Christ, (Col. 3:1-4.) And that we are thus separated from the world by death, and are associated with Him in resurrection life? (Col. 2:12.) Does your faith lay hold of this operation of God who raised Him from the dead?

We-are the fruit sprung up from the corn of wheat that fell into the ground and died. (John 12:24.) As the redeemed of the Lord, we no more belong to the world, than could the Children of Israel get back in Egypt, but in forgetfulness of their divine blessings we find them lusting after Egypt's pleasures. So it may be with us, and it will be if the love and grace of Christ do not control our hearts.

The first and great question is: Do we realize that we belong entirely to the Lord, that He has purchased us, spirit, soul and body? (1 Cor. 6:19.) He loves us and desires to have full control of our hearts. He works by love, "Faith worketh by love." (Gal. 5:6.) The chains that bind us to Him are bonds of love.

The name "Sunday" is the world's name of the day. Sabbath is never the first day of the week in Scripture. It is the seventh day. The Christian is not under law, to which the Sabbath belongs. We are entirely freed from it. (Gal. 4:10; Col. 2:16, 20.) The death of Christ has ended that; we are now on resurrection ground, associated with Christ risen from the dead. We are risen with Him.

It is therefore in this new position the word comes to us about "the first day of the week." In Lev. 23:11, 15 it is called "the morrow after the Sabbath," typifying the time of the resurrection of Christ as the wave, sheaf. And the beginning of the Church at Pentecost in the two wave loaves baken with leaven.

In the New Test. it is 'The first day of the week" when the Sabbath was ended. It is marked by the resurrection of Christ from the dead-now our living and glorified Lord. It is also the day when the Holy Spirit descended from heaven to dwell on earth in redeemed men. It is the day on which the gospel was first preached. And in Acts 20:7 it is marked as the day when the disciples came together to remember the Lord in the breaking of bread. As time wore on it grew in importance in the mind of the apostle John, who led by the Holy Spirit, wrote, "I was in the Spirit on the Lord's day." "The Lord's day" is therefore the name God has given it.

Like the Lord's table, and the Lord's supper, the Lord's day claims my loving submission to His will. It is true, I ought to be in submission to His will every day, but here it is something special, it is "the Lord's day." He claims my heart every day and every hour, but this day gives me special privileges of enjoyment and service of His things, if, like John, we are "in the Spirit" on that day. "In the Spirit" is separation of heart, abstraction from my own things to have my heart centered on His things. It put John in condition to receive communications from the Lord. It is needed for us also. The sad thing is the lack in the soul of spiritual desire and cleaving to the Lord in personal communion. Then the flesh in the believer seeks to substitute the pleasures of sin instead of the pleasures of loving service for Christ. If the love of Christ is not allowed to fill our hearts, our attention will be turned to other objects, and we will excuse ourselves that we are not under law. How subtle is the flesh, and Satan is quick to take advantage of it. How much we lose in indulging the flesh, eternity only will reveal. We have read of godly men who with less light than we, set themselves to let nothing come in so as to be in a condition to give their undivided heart to the things of Christ, on that day, and they were rewarded by deepened enjoyment of personal communion with the Lord.

May our hearts be kept from cold indifference of this Laodicean time, and joyfully yield to the claims of our blessed, living, loving, Lord Jesus.

Correspondence: After the Rapture; Truly Saved; Gospel Preaching

Ques. After the Lord removes the Church what will become of those who now refuse the truth? Will the Holy Spirit have to do with the earth after the Church is gone?

The Holy Spirit will no longer act, as now, in hindering lawlessness. It is terrible to think what will be the state of this world when all restraint on man's lawless nature is removed for a short time, and Satan, the dragon, takes the place of God, and leads his dupe, the man of sin, to do the same visibly. Strange to say, the word by which Satan is leading men on towards this awful slavery is called liberty. But we wait for the Son of God from heaven.

Ques. How can one know that he is really saved instead of having a mere head knowledge of the truths of salvation?

Ans. When the jailer inquired, "What must I do to be saved," the apostle at once gave him a Person to believe on-"Believe on the Lord Jesus Christ, and thou shalt be saved." The soul thus, by faith, has to do with an ever-living Person, a Man in the glory of God, who is the Savior of sinners. It is not knowing doctrines merely, but, by the truth of God and the Spirit of God, brought to the Lord Jesus Christ; and thus approaching God through His blood, the soul knows, on the authority of the Word of God, that he has remission of sins, everlasting life, and is a child of God; so that the heart cries out in thanksgiving and praise to God.

“He that believeth on the Son, hath everlasting life." John 3:36.

“Whosoever believeth in Him shall receive remission of sins." Acts 10:43.

“Ye are all the children of God by faith in Christ Jesus." Gal. 3:26.

Ques. Ought not believers to be greatly interested in gospel preaching, and to be present at such meetings? Some say they must be gathering spiritual food for themselves.

Ans. It is a sure sign of spiritual decline when believers fail or cease to have interest in gospel preaching. O, how sad to remain away, or murmur and complain, instead of coming, and helping with earnest prayer and expecting faith! It is a poor excuse to say they ought to be building themselves up, etc. Are Christians to be so selfish that they cannot spare two hours out of the week to seek the eternal salvation of others?

If they really wish to build themselves up, from five to seven in the morning is a good time for fresh manna. What a contrast such present to Phil. 1:4, 5; 1 Thess. 1:8! We would earnestly entreat all such to awake, and look to God for strength to shake off such gloomy thoughts.

Come together for earnest prayer before the preaching of the gospel, then go out for a half hour and seek to bring souls to hear the gospel; and, "laying aside all malice, and all guile, and hypocrisies and envies, and all evil-speaking," look to the Lord to bless the word, whoever may be the speaker, whether that word may be to the unconverted, or the whole counsel of God to the whole flock.

Correspondence: Ark a Type of; How do We Remember the Lord?

Ques. Is the Ark built by Noah in Genesis a type of the Jews who pass through the tribulation, or is the Ark a type of Christ? P. T.

Ans. The Ark in Gen. is a type of Christ, and Noah and his house figure Christ and His companions saved by Him through the tribulation into the Millennial earth,

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to Paul, whose heart was in it; but strengthened and sustained by the prayers of the saints, and by the supply of the Spirit of Jesus Christ, he is able to go through the difficulties according to his earnest expectation and hope, that in nothing he would be ashamed, but that with all boldness, as always, Christ would be magnified in his body, whether by life or by death. That was the salvation that was before his mind.

Ques. In what way do we remember the Lord? Is it in His life, or in His death, or in both? (1 Cor. 11:24, 25, 26). T. R.

Ans. The word "remember" is in memory of the person. It is the Lord's death that is celebrated. We think of Christ in His life time. We know Him now as the living, glorified Savior, Head of His body the Church, but it is in His death that we remember Him. The bread and the cup represent Christ in death. It is not His life on earth, nor His place in glory. What touches our hearts is the death of the Lord. He is not here now. We know Him as living, and we are in Him there, but our hearts go back to the cross to enter into what He went through there, and as we partake of the bread, it is His body given for us; and of the cup our hearts say, His blood was shed for us. Precious Savior who has instituted this to claim our affections. How could we slight such a privilege? And our act of remembering Him in His death is showing, or announcing, His death till He come.

Correspondence: Eph. 2:12 - Past or Present; 1 Tim. 2:12; Mat. 20:1-16; Gal. 6:7

Ques. Does Eph. 2:12 show us the Christian's past condition? Verse 13, our present condition?

Verse 7, our future? L. M. W.

Ans. Yes, Eph. 2:12 is the description of the Gentile unbeliever by nature, and is what we once were.

Verse 13 is our place now in Christ Jesus, made nigh by the blood of Christ.

Verse 7 is where we are displayed with Christ in heavenly places in glory in the future ages; and this will show the exceeding riches of His grace in His kindness toward us.

Wonderful indeed that sinners should be saved and fitted and brought into such blessedness! And to think of the love of the Father and of the Son already set upon us, and ours to enjoy for all eternity (Eph. 3:21).

Ques. Is it contrary to the Word of God for me as a woman to teach a class now grown up to manhood? 1 Tim. 2:12 seems to condemn it?

D. C.

Ans. Yet, it is unscriptural for a woman to take the place of a teacher of Scripture to teach men, but she can be a true servant of the Lord. "Help those women which labored with me in the gospel." Phil. 4:3. The Lord used Mary of Magdala to carry a message to the brethren (John 20:17). Aquilla and his wife Priscilla helped Apollos, a Jew, mighty in the Scriptures, to understand Christianity, and "expounded unto him the way of God more perfectly" (Acts 18:24-28). Women can help in the gospel without leaving her womanly place and character. A meek and quiet spirit in the sight of God is of great price. In prayer with other women, and in private conversations with any one, the influence of the truth is felt. See also Luke 8:2, 3 in material things, also Rom. 16:1. Scripture does not say what her work is to be. She can find that out in communion with the Lord.

Ques. Please explain Matt. 20:1-16. L. A. W.

Ans. From "Young Christian," Vol. 4, year 1914, page 73, "In this parable is shown the sovereignty of the Lord in calling and rewarding the laborers in His vineyard. It is not a question of obtaining salvation, for we do not labor for salvation. It is to teach us that the Lord is our Master. Peter had said "what shall we have therefore?" Here is the answer even to those who begin late in the day, "Go ye also into the vineyard, and whatsoever is right I will give you." Laboring for Christ because we love Him, and trust Him, is better than laboring for reward. It is grace, not law. We love to do it because of His grace to us. He made us His.

Reward is encouragement to those who are serving Him with His approval. It is not the motive to lead us to serve. Those who bargained for the penny, received it. "What is right I will give you." They trusted Him. The assurance of reward is given when the Lord is the motive for the labor. If we get the reward as the motive for laboring, it falsifies the character of true service for Him. Then Peter and the disciples must learn that it is His to do with as He pleases, and therefore, many that are last shall be first, and the first last: for many be called, but few chosen. It is the sovereign grace of God that is the source of true blessing.

Peter was called, and a place given him by the Lord.

Paul came in later on, as last, but he was a chosen vessel to unfold the heavenly mystery of Christ and the Church as a stronger testimony to grace, so the last was first, and the first last. Each has his place to fill as given by the Lord (Eph. 4:8). Again, notice, this is not salvation, but service after we are saved.

Ques. Will the reaping of Gal. 6:7 be only for this life; or will it go into eternity? T. F.

Ans. Both saved and unsaved persons are included here. We need to discern between those who are born again; and those who are still in their sins, and are therefore on the road to eternal judgment.

The unsaved live for self; that is the only life they have. The carnal mind is enmity to God: it is not subject to the law of God, neither indeed can it be. Deceived by the devil, they are trying to satisfy themselves without God, and in a measure they appear to enjoy the world. But how terrible the awakening when they meet God, and give an account to Him (Rom. 14:11).

“Because of these things the wrath of God cometh upon the children of disobedience." Eph. 5:6. They also in many ways are reaping what they sow now. We see it every day in the ruin men and women bring upon themselves. "The way of transgressors is hard." Prov. 13:15.

Sin's stamp is on everything, so that no one has lasting happiness. God has set eternity in man's heart, so that Christ alone can satisfy the soul (Eccl. 3:11. "World" there means "infinite"), and death is before them also, "What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Mark 8:36, 37.

Now, about the Christian! He also sows and reaps every day. The Christian is a man who has believed the gospel of his salvation. "By grace are ye saved through faith; and that not of yourselves it is the gift of God; not of works, lest any man should boast." (Eph. 1:13; 2:8, 9). He is a child of God, and has eternal life (John 3:36; 1 John 3:1, 2). He can never come into judgment (John 5:24; Heb. 10:14; 2 Cor. 5:21). So that all who are in heaven, are sinners saved by grace, children of God, all alike members of the family of God, and members of the body of Christ (Eph. 5:30).

Yet though thus blessed, we have the old nature in us as well as the new, what is here called flesh and Spirit. If we live to please ourselves, we are sowing to the flesh. If we are seeking, through grace, to please the Lord, we are living to the Spirit, and as we sow we shall reap. If we allow self to be our object, we lose our communion with the Lord, unhappiness comes in, and we may make shipwreck of our lives, through not holding a good conscience (1 Tim. 1:19). We find many who are thus living; they marry unbelievers, join unions and societies, directly contrary to the Word of God (2 Cor. 6:14 to 18), and mingle with the world's efforts to be happy in other ways, and they already reap corruption.

The Lord will express His appreciation in the glory, of all we have done, and how we have lived. Enoch had it before he was translated (Heb. 11:5) that he pleased God, and as far as He can give it, we every one will have praise of God (1 Cor. 4:5). So we find in Scripture, in the Father's house as children, we shall all be loved alike, but in the Kingdom display of glory, each one will have his separate place to fill. We see this in the Lord's teachings; such as the talents (Matt. 25), "Have thou authority over ten cities," "Be thou over five cities" (also Luke 22:29, 30). So that it means not only reward, but we are all sowing and reaping. If diligence gives us now the blessed abundant entrance "into the everlasting Kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:10, 11), it is surely an incentive to make us careful not to sow to the flesh, but to the Spirit, so that we might enjoy now this eternal life (1 Tim. 6:19). J. N. D. Trans. calls it, "Laying hold of what is really life.”

The poor world, and sometimes Christians who want to see life, call it a good time; but the Christian has a good time already, for he has the privilege of feasting on the pleasures which are forever more (1 Tim. 4:8).

Correspondence: Women Prophesying; 1 Peter 4:18

Ques. I have often wondered what it meant by a woman prophesying, since she was forbid-

den to speak in, an assembly of people. G.

Ans. Philip had four daughters that prophesied (Acts 21:8, 9; 1 Cor. 11:5). The Scriptures were not completed then, and God could and did reveal His mind on certain occasions, such as Acts 11:28; 21:10, 11. God made an unconverted priest, Caiaphas, to prophesy (John 11:49-52). In none of these cases was it speaking in the assembly, and these communications of Philip's daughters could be conveyed to the assembly if it was given for that purpose by their father or by any brother.

Ques. Please explain: "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" 1 Peter 4:18. A. T.

Ans. The first Epistle of Peter shows the privileges of the saints under the government of God in their earthly journey. Peter wrote to the converted Jews, who, with all the other Jews, were driven out of Palestine and scattered among the Gentiles (1 Peter 1:1) by the Romans. Their spiritual blessings are spoken of (Verses 2-9, 18, 19, 23; and many other passages), so that their eternal salvation was secured without a doubt.

The Jews had all to suffer banishment, but the Christians had, as well, to suffer for well doing (2:20; 3:17), and also for Christ's sake (4:13-16), and with this last, a reward of heavenly glory was promised (4:13; 5:10; Matt. 5:11, 12). And already the Spirit of glory and of God rested on them (4:14).

But they were allowed to go through troubles and fiery trials in the judgment of God's house, upon them in discipline, and in it, they were to commit the keeping of their souls to Him in well doing as unto a faithful Creator, and if this judgment began with the Christian, what would the end be of them that obey not the gospel of God? It is thus, the righteous were saved through difficulties; the trials and judgments which beset them, as of the Jewish nationality; and the poor unsaved had the sufferings, but nothing but eternal woe at the end as Christ rejecters.

Correspondence: Fruit; Jews; Mark 11:25-26; Bishops etc.; Meetings, Headships

Ques. Is it possible for one to be a believer in Christ, and not bear fruit? N.

Ans, "The Lord knoweth them that are His." We are glad to see fruit, but fruit is for the Father, and He can see what we cannot see. Fruit makes no noise; it is the life of Christ seen in our behavior (Gal. 5:22, 23). Even Lot is called a righteous man (2 Peter 2:7, 8), but he was not a happy saint.

Ques. What will become of the Jewish people who die without Christ in this present time? R.

Ans. "He that believeth not the Son shall not see life; but the wrath of God abideth on Him." John 3:36.

Ques. What will become of the Jews after the Church is caught up to meet the Lord in the air? O.

Ans. Both Jews and Gentiles may hear the gospel of the kingdom, and become true subjects of the King of kings, and live to people the earth during the reign of Christ.

But the Jews or Gentiles and the professing Church which will be left behind,-all these who neglected, refused, or despised the gospel when they heard it,-will fall victims to the strong delusion, and will be eternally lost.

Ques. Please explain what Mark 11:25, 26 means? N. Y.

Ans. We can easily see in these verses that an unforgiving spirit is a sad hindrance to prayer. It is a remarkable thing that when we get into the presence of God, our failures begin to come up before us. And in this scripture we are exhorted to deal with every unforgiving thought against any person, that our prayers be not hindered.

We also see that such forgiveness is of a governmental kind. It is not eternal forgiveness. This we have once for all (Heb. 10:14), but it is what is needed to keep us going on in happy communion with the Father. It is therefore of great importance for us to see that we are not harboring unforgiving thoughts toward any.

“Be ye kind one to another, tenderhearted, forgiving one another, even as God in Christ hath forgiven you." Eph. 4:32.

Ques. What are bishops, deacons, and prophets in the New Testament? A. N.

Ans. Bishops, elders, overseers, are the same (Acts 20:17, called elders; ver. 28, called overseers). Their character was to be as in 1 Tim. 3:1.7, and Titus 1:6-9. They were to look after the spiritual state of the Assembly. It does not say how many were appointed.

Deacon is a servant to minister to needy ones, and to serve tables, as in Acts 6. Their character was to be as in 1 Tim. 3:12, 13. They were chosen and appointed by the apostles or their delegates Timothy and Titus, but not by the Assembly. The scriptures were not completed and collated at that time.

We have no appointment of elders and deacons now. We have no authority to appoint them, and the assembly now is broken outwardly into sects, which the Word of God deplores (1 Cor. 1:12, 13; 3:3-5).

A prophet now is only one speaking the truth. Prophesying now is speaking unto men to edification, exhortation and comfort (1 Cor. 14:3, 29). We have no revelations now, for the Word of God is completed (Col. 1:25). There is no need therefore of tongues of interpretations. We are now living in the last day, and awaiting the coming of our Lord Jesus Christ. Let our loins be girded and our lights burning.

Ques. What meetings are Assembly meetings where we can count on the Lord Jesus being in our midst? Please make it plain about any other meetings also. C. M. S.

Ans. All meetings arranged by the gathered saints where all, both sisters and brothers, are to be present, are Assembly meetings with the Lord in the midst, as in Matt. 18:20.

The Lord's day meeting to remember the Lord in His death, in worship and adoration, is the highest.

The prayer meeting ranks next; there we express our interest in all that are His, and desire mercies from Him.

The reading meeting is for instruction, yet we count on Him to teach us through whom He will. Sisters are to be silent.

Meetings for addresses where two or three only are allowed to speak (1 Cor. 14:29), there also we should wait on the Lord for His ministry.

Meetings for discipline, called specially by the Assembly, are also to be carried out by the Lord's presence as our authority, we waiting in prayer on Him for what is to be done in His name (Matt. 18:18-20; 1 Cor. 5:7, 12-13).

Brothers' meetings are useful to conduct business matters, to consider questions that may arise, to gain information that needs to be brought before the Assembly, but they have no authority to act. Their action, if any, is not the act of the Assembly. We must therefore be careful not to set aside the authority of the Lord Jesus in the midst of His gathered saints. Brothers' meetings are not Assembly meetings.

Ques. What does 1 Tim. 5:25 mean? C.

Ans. From verse 22 we see that carefulness was urged upon Timothy about those he might receive. If he laid hands on (that is identified himself with) people too quickly, he might find himself associated with evil workers. Verse 23 is remarkable as showing that God allows us to take what we think necessary for our health, and thus does not set aside the use of medicine for those who are afflicted. Then in verses 24 and 25 he returns to the subject of carefulness in receiving. Some men's sins go beforehand, can easily be seen; others are not so easily seen, they follow after. And the same applies to the good works of some that are manifest; others who do not tell what kindnesses they do, but they cannot be hid. How wise the scriptures are!

Ques. Has the Lord Jesus Christ one Headship as the Creator, and another through resurrection? C. W. Ans. Yes. In Col. 1:15 to 17, His glory as Creator and Sustainer of the universe is unfolded, and there He is spoken of as "The firstborn of every creature", or all creation. "Firstborn" means the highest or Head of it. He took part in it at His birth as Son of God (Psa. 2:7; Luke 1:35), that is, His holy humanity, God manifest in flesh. He was also the Son of God from all eternity with the Father (John 1:1.3; Heb. 1:10, 12).

Then in Col. 1:18, He is the Head of the body, the assembly, that in all things He might have the pre-eminence (compare John 12:24). It is thus that He is the beginning of the creation of God (Rev. 3:14). As "the Faithful and true Witness" He is alone, but in resurrection we are raised with Him, and united to Him,-one Spirit with the Lord (1 Cor. 6:17).

Correspondence: Prayer w/o Faith; Jonah; O.T. Saints; Christian Marry Unbeliever?

Ques. Should there ever be prayer when there is not faith for the answer?

Ans. Decidedly, though such prayer is not of the highest order. Still Phil. 4:6 is clear; "in everything" that is, I am entitled to carry straight to God whatever burdens my heart. The point in Philippians is not the prayer being answered, which may or may not be the case, but the relief of a burdened heart in casting its care on God.

Ques. What is the purpose of the book of Jonah?

Ans. The book of Jonah is, at once, historical, prophetic, and typical. We have the history of the prophet's actings, a prophecy of the overthrow of Nineveh, and a type of the death of Christ. It is a most precious compendium of the very finest moral principles.

Ques. Will the Old Testament saints be raised when the Lord comes? Are they part of the bride, or what is to be their portion?

Ans. No doubt the Old Testament saints will be raised from among the dead at the coming of the Lord-"they that are Christ's at His coming." A multitude of the servants of God are called to the marriage-supper of the Lamb; and they are blessed, but still distinct from the bride. They rejoice because she hath made herself ready (Rev. 19:5-9). The promises to the one are connected with the land, the earth (Gen. 12:3; 13:14-17). The predestined glory of the Church is heavenly in Christ (Eph. 1; Col. 1).

Ques. Is it right for a Christian to marry an unsaved person?

Ans. We believe it to be a fatal step for any one to marry an unconverted person, and a melancholy proof that the heart has departed from the Lord, and that the conscience has slipped from beneath the light and authority of God's Word. It is amazing how the devil succeeds in casting dust into people's eyes, in this matter.

He leads them to believe that they will be made a blessing to the unconverted partner-a lamentable delusion! How can we possibly expect blessing upon a flagrant act of disobedience? How can I, by going wrong, hope to set another right?

But it not unfrequently happens that a person, when bent on taking an unconverted partner, deceives himself into the belief that the one in question is converted. He affects to be satisfied with evidences of conversion which, under other circumstances, would utterly fail to command his confidence. The will is at work. He is determined to have his own way, and then, when too late, he discovers his solemn mistake.

“Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (or an unbeliever) 2 Cor. 6:14,15.

“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." Gal. 6:7.

Correspondence: Matt. 6:14-15, 18:34-35; Gospels, Israel/the Church Brides?

Ques. Please explain Matt. 6:14, 15; and 18:34, 35. W. I. C.

Ans. Matt. 6:14, 15, is governmental forgiveness which we all need day by day to keep us in communion with the Lord.

The Christian has eternal forgiveness besides, which was not known before the death of Christ (Heb. 10:14; 1 John 2:12). We are always forgiven, but we would be unhappy if we did not exercise a forgiving spirit to others (Eph. 4:32). We forgive because we have been forgiven.

Matt. 18:34, 35, is the same principle, but here it is applied to Israel, who hated the Gentiles (see 1 Thess. 2:14-16), and are cast off for their behavior meantime, till all is paid. See Isa. 40:1, 2, for their restoration.

Cues. How are the different Gospels to be understood? M. C.

Ans. "The Gospel of the Kingdom" is what was preached by John and Jesus and their disciples, and is the announcement to Jews and Gentiles that the King of Israel is about to set up His Kingdom. But Jesus was rejected and crucified, and is gone to the Father's right hand, seated on the Father's throne, from henceforth expecting till His enemies be made His footstool.

During this period, since His rejection, "The Gospel of the grace of God" is preached to every creature, and all who believe are the Church, His body and His bride. It is also called the glorious gospel, or properly the gospel of the glory of Christ, because He is glorified, and those who believe it are called to share His heavenly glory.

When this period is ended, and the saints from Adam down are all raised and the living ones changed, and all caught up to be with the Lord, "The gospel of the Kingdom" will be again sent out to both Jews and Gentiles.

In Rev. 14:6, 7, we find "The Everlasting Gospel" calling on all that dwell upon the earth to fear and worship God who made all things, the Creator God. This gospel of creation has been going forth ever since man was on the earth. Psa. 19:1-6, is creation's testimony. When the hour of God's judgment is at hand, this special testimony is sent to call the heathen from their idolatry to worship the Creator.

Ques. Are Israel and the Church both brides of Christ? M. S. L.

Ans. In Vol. 11 of "The Young Christian'' (1921), page 334, you will find an answer to your question. I will add a few comparisons and contrasts between Israel and the Church; both are kept distinct in Scripture.

Israel is called to inherit Canaan (Ex. 6:2-8). The Church's call and inheritance is heavenly (Eph. 1; 1 Peter 1). Jehovah the great I Am is His name to Israel. He is made known to us as Father, Son and Holy Spirit, and we are children of the Father, members of the body of Christ, and the Holy Spirit dwells in us. The Lord Jesus is the King of Israel and the nations-they are His subjects. He is our Savior, Lord and Head and Bridegroom; we are heirs of God and joint heirs with Christ. We shall reign with Him.

The earthly people were chosen from the foundation of the world (Dent. 32:8; Matt. 25:14).

The heavenly saints, the Church, were chosen before the foundation of the world (2 Tim. 1:9; Titus 1:2; Rom. 8:29).

Israel is now divorced, and scattered out of their land.

The Church is now being gathered, while Christ is on the Father's throne. The marriage of the Lamb takes place in heaven, before Israel is restored on earth (Rev. 19). In Rev. 21:9 to 22:5 she reigns above, over Israel and the nations on earth. The Church is seen in Rev. 21:2 in heavenly glory: (that is eternity), and Israel and the nations are called "men." There is no distinction seen between them then The Church is composed of saved Jews and Gentiles, and is caught up to her home in heaven.

Israel, now scattered, are to be regathered into Canaan.

Jerusalem is the bride, or Queen of Psa. 45; and Song of Solomon.

The Church began after Christ died, and the Holy Spirit came down.

Israel's restoration will be a time of joy on earth as many prophecies tell us.

The Church is never mentioned in the Old Testament. It was hid in God and never revealed till Paul the apostle was used to unfold it. (Rom. 16:25, 26; Eph. 3:4-9.)

Correspondence: 2PE 1:10; 1PE 4:8; JAM 5:20; MATT 11; Punishment of the Heathen

Ques. Will you please explain "make your calling and election sure." (2 Peter 1:10).

Ans. If we follow on after God, adding to our faith as in verses 5-7, we shall make our election of God certain to all (who have to judge us by our fruits), and as to ourselves, shall avoid stumbling and straying.

Ques. What is meant by "covering a multitude of sins?" (1 Peter 4:8; James 5:20).

Ans. These are very precious passages; somewhat, though not altogether, similar to the truth in John 13. They are quotations from Prov. 10:12. As to their meanings we cannot do better than condense the valuable remarks on the subject made by another,

“Love in the Church suppresses the sins which would otherwise destroy union. They are put away by the love which they could not vanquish. This is not as to ultimate pardon, but the present notice God takes in government. If there is variance, if there is little love, if the intercourse is bad, the existing evil and the mutual wrongs, subsist before God; but if there is love which neither commits nor resents these things, but pardons them, it is then the love that God sees, and not the evil.”

In the case of positive evil, it is love that leads us to wash another's feet, and so the evil is removed and the sin covered.

Ques. What is Christ's yoke? (Matt. 11). Do we get it from Christ or go under it with Him?

Ans. The yoke is entire submission to God's will, which Christ had manifested so perfectly in this very chapter. Christ asks us to take it; so that it is His as given to us, but also His as having borne it. When we bear it, we have the consciousness that we are walking with Him in His path.

Ques. Please explain clearly about the punishment of the heathen (Hindoos, Brahmins, etc.) who have never heard the gospel?

Ans. We quote as follows from a well-known work,

“The Gentiles will be judged according to the light of nature and of conscience, neglected and resisted. Paul's sermon in Athens is no less clear as regards the condition of the heathen. As he said at Lystra (Acts 14:8-18) they were not left without a witness, in that God did good and gave rain and fruitful seasons, filling their hearts with food and gladness. By such things he declares again in another place (Rom. 1:20), God's eternal power and Godhead are clearly seen, so that they are without excuse, and so here (Acts 17:22-31). God left the heathen to themselves, not that they should forget Him, but that they should seek Him, even though it were in utter darkness, so that they should need to grope for Him, "to feel after Him and find Him," and though there was ignorance of God, He could wink at the ignorance, and give blessing notwithstanding, for "He is a rewarder of diligent seekers.”

If it be asked, whether any have, in fact, been saved thus, I turn from the question, though I have no doubt as to the answer." (See Acts 10:34, 35).

Correspondence: Tit. 3:5; Rev. 4:7-9 and 5:8, 11; Flesh vs. Old Man; 2 Tim. 2:4

Ques. What is meant in Titus 3:5 by the washing of regeneration and renewing of the Holy Ghost?

B. N. Y.

Ans. The word regeneration is used in Matt. 19:28 for a new order of things in the Millennial day. And here it is used for a new order of things in the believer.

It is not improving the old Adam nature. It is a new life, the life of Christ in us, and thus has the moral nature of Christ.

The Holy Spirit is used as its power, and has given the believer a new position and a new object to live for. Also he is no longer a Jew or a Gentile, he is now a child of God with a heavenly calling.

Ques. Please tell me what the four beasts represent in Rev. 4:7, 8, 9, and 5:8, 11? W. W. H.

Ans. As the word "beast" is used in a bad sense generally, we call these "living creatures." They symbolize or represent the attributes of the throne of God.

Full of eyes before and behind and within: perfect perception.

The courage of the lion.

The intelligence of a man.

The patient strength of the calf or ox.

The swift discernment of the flying eagle is seen in them.

God's mind is carried out by them, though they may use other instruments to carry it out. (See for this 1 Cor. 6:2, 3). God speaks, and it is done.

Ques. What is the distinction or difference between the "flesh" and the "old man." S. G.

Ans. "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." Rom. 6:6.

“Having put off the old man," "and having put on the new man" Eph. 4:22, 24 (see N. T.).

“Having put off the old man with his deeds, and having put on the new man." Col. 3:9, 10.

In these verses we see that our old man is judged and crucified in the death of Christ. Believers stand now in Christ before God. We are not now seen in the old man. Like the stones put in the Jordan, our old man is gone forever.

The flesh is the body with its will; it is sin in us. "Reckon ye yourselves to be dead indeed unto sin, but alive unto God, though Jesus Christ our Lord." Rom. 6:11. Sin is in us, but we are not to let it have dominion over us. We are to put off all that which is the outcome of the flesh in us (Col. 3:8). It is good to remember that we are, as to the old man, crucified with Christ, and now Christ is in us (Col. 3:11).

Ques. What do you think entanglements are in 2 Tim. 2.4? F. E. H.

Ans. The man of God, of whom Timothy was one, is represented in a threefold way here: as a soldier (verses 3, 4); as one striving for the masteries in the games (ver. 5), and as a husbandman (ver. 6).

In the soldier, purpose of heart to please the one he serves, teaches him to take his share in suffering, and in singleness of eye, refuses everything that would hinder his service to his master. The earnest soul will find out what are the things that will entangle or hinder his service.

The runner, contending with others, must obey the rules of the game, or he will lose the prize (Ver. 5).

The husbandman must labor,-plowing, harrowing, sowing the seed, cultivating, etc., and then wait with patience before he gets any results out of his field.

May we each, who are children of God, seek also to be men of God:-in singleness of eye, and purpose of heart; in obedience to the blessed Word of God, and in enduring labor, go on till we see our blessed Lord, that we may hear him say, "Well done, good and faithful servant" (Matthew 25:21), and it will all be done by the love of Christ constraining us (2 Cor. 5:14).

Correspondence: 1,000 Year Reign Christians; 1 Cor. 6:2-3; Christmas

Ques. Are all who live on earth during the thousand years of the reign of the Lord Jesus Christ, born again? T. H.

Ans. In reading the prophetical scriptures it seems a mistake to think that all are saved, for it is a reign of judgment, the last part of man's trial.

In Isa. 11 the land is settled with the Jews who were saved out of the tribulation. The land is full of the glory of the Lord, as the waters cover the sea; in Jehovah's holy mountain nothing can hurt or destroy (Verses 1.9; Zech. 13:9).

In Verse 11, He sets His hand to gather the rest of the Jews, and (Verse 12) He sets up an ensign for the nations, and gathers the outcasts of Israel and the dispersed of the Jews. When the twelve tribes are gathered in the Land, the new covenant is made (Jer. 31:31-34, and Heb. 8:8-12).

“And so all Israel shall be saved" (Rom. 11:26) that is, Israel as a whole (not a remnant, nor every individual).

In Psa. 101; Isa. 32:1, we find a continual every-day session of judgment. In Isa. 11:13, Israel is at peace with themselves, and in verse 14 they begin to subdue their enemies,-they go to war in the Lord's battles, for it is earthly judgment (see Isa. 41:10-16; Jer. 51:20; Mic. 4:13; 5:7, 8; Psa. 149). King David subdues, and Solomon reigns, as types of this time, and Melchisedec greets them on their return with bread and wine (Gen. 14:18).

Though Satan is bound, man's heart is the same, so judgment of sin and death comes in (Isa. 65:20; Zech. 14:12, 16-19); and when Satan is loosed, an immense multitude come up in rebellion against God (Rev. 20:1-3, 7-9).

The full answer to the finished work of Christ is seen in the new heavens and the new earth, wherein dwelleth righteousness (John 1:29; Col. 1:20; Heb. 9:23; 2 Peter 3:13; Rev. 21:1.4), but all through the reign of Christ we can trace sin, and judgment following it. Psa. 18:44 (margin) tells us the heathen, when Christ reigns as their Head, yield feigned obedience.

Ques. Please explain 1 Cor. 6:2, 3. L. A. W.

Ans. These verses are part of a rebuke against the worldly behavior of the Corinthian saints, who seem to have been going to law courts against some of themselves. This was shameful for Christians. Those who are destined to reign with Christ, and thus share in governing the world and angels in millennial days, should know now rather to suffer wrong than do such a thing. The following verses will show some instances that we will reign with Christ (Matt. 19:28; Luke 22:29, 30; 2 Tim. 2:12; Eph. 1:18; Rev. 2:26, 27; 3:21; 21:12. Read 1 Cor. 6:1 to 8).

Ques. What should the believer's attitude be in regard to Christmas? Does Rom. 13:7 apply to it as a custom? D. C.

Ans. Rom. 13:1.7 and 1 Peter 2:13, 14 are secular ordinances and laws which we are to observe as citizens or inhabitants of the country.

Gal. 4:10, 11; Col. 2:16, 20-22 are religious ordinances which have no claim on the Christian as being dead with Christ and risen with Christ, and so is free from the law and all religious ordinances. We have only the Lord's supper which we observe in remembrance of our Lord in His death.

We do not find in Scripture the day or the month in which Christ our Lord was born. No registry was ever heard of that had His name in it. Even the year can only be calculated from a decree of the Roman Emperor (see Luke 2:1, 2). We cannot therefore keep His birthday.

December 25 has no real claim to be it. That is a heathen feast day to their Idols when the Emperor Constantine favored the Christians. He had part of his army baptized though still unconverted. Their feast days were called church days, and the great feast day was called Christmas. It is therefore a mixture of Romanism and Paganism. Some Christians reverence the day as Christ's birthday, but with most, it seems a day of feasting and worldly pleasure. Merchants like it because of their increase of business, and the gifts increase their income. The poor too come in for a share at that time, but helping the poor should be whenever we find out their need. It is too bad to keep their gifts from them to celebrate a worldly feast. Christmas has therefore no claim on the obedient Christian (Rom. 12:2).

Correspondence: Heb. 10:26-29 Explained

QUES. Please explain Heb. 10:26-29.

A. F. R.

Ans. The writer is a Hebrew, so classes himself in with the nation, with those who had professed Christianity.

The Epistle sets Christ, the substance, in contrast with Judaism, the shadows.

The subject of Chaps. 9 and 10 is the one great, perfect, all-sufficient sacrifice for sin, that can therefore never be repeated.

The danger was of giving this up, and going back to the shadows, which could never put away sin. There could be no escape from judgment if Christ was thus given up. All falling away in Heb. is apostasy from Christ.

If after receiving the truth of that one great sacrifice, any should turn away from it, and thus deny Christ, there was no other sacrifice that could save them. Nothing but judgment and fiery indignation remained for such.

If under Moses' law there was no mercy to despisers, how much sorer would their judgment be who has trodden underfoot the Son of God, and esteemed the blood of the Covenant wherewith he was sanctified an unholy thing, and has insulted the Spirit of God, Who has come to witness to its infinite efficacy.

There can be no mercy for those who willfully declare that the Lord Jesus Christ is no Savior.

Peter in Luke 22:56-62 is a sample of a weak saint who denied that he knew his Lord, but he did not deny that Jesus was the Son of God.

Heb. 10:39 speaks of true believers.

Correspondence: Fallen Angels; Head Coverings; Ezekiel's Temple; Day of Grace. .

Ques. Does 2 Peter 1:9 refer to true believers?

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

Ques. Where do we find the Scripture about the angels who fell being part of the first creation?

Ans. There is a certain mystery connected with the angelic fall. In Ezekiel the fall of Satan is recorded and quite evidently it was connected with the earth in its former state. Ezek. 28:12-17, is generally understood by those we esteem, Mr. Darby, Kelly, and others, as the primitive creation. The fact that Satan fell we get in Genesis. Almost immediately Satan appears and gets in his deadly work, so he must have fallen before this. Then we see from other Scriptures that Satan has angels subordinate to him and we assume when he fell, his angels fell with him. There was evidently a plot to occupy a higher position than God gave him and Satan has today about us a host of angels, but God has a host of angels who see us if we do not see them, so women should cover their heads in prayer because of the angels.

Ques. At what age should the girls cover their heads at family prayer?

Ans. When the little girls see their mothers covering their heads at prayer, they are very likely to ask why and want to follow their example. The head of the house is responsible to see that there is godly order in the house because angels observe what goes on in our houses.

Ques. When will Ezekiel's Temple be built? At the beginning of the David reign of Christ, or when the Solomon character begins? (Ezek. 40, etc.)

Ans. As Ezekiel does not come to his description of the Millennial temple until after the destruction of all Israel's enemies, ending with Gog and Magog in the 38th and 39th chapters, we conclude that the rebuilding of the temple, and the replacing of the twelve tribes takes place during the beginning of the Solomon reign of Christ. This would also agree with the prohibition to David (1 Chron. 22:8), and the commission to Solomon with respect to the building of the first temple. (2 Sam. 7:13.)

Ques. Did the Day of Grace begin when the Lord Jesus died on the cross, or on the day of Pentecost?

Ans. The Day of Grace began with the ministry of Jesus, (John 1:17) though the full character of that Grace was not brought out till the ministry of Paul.

Ques. Please explain Acts 22:16. I do not understand baptism as a saving ordinance, but do not know how to explain this verse to those who do.

Ans. Acts 22:16 is administrative forgiveness to Paul as identified with guilty Israel in the rejection of their Messiah.

Correspondence: Satan Cast Out; His Stripes; Rom. 8:14; Acts 20:16

Ques. When was Satan cast out of heaven? E. T.

Aug. The Lord in Luke 10:18 looks forward to the day when Satan's power will be over. In Rev. 12 it is still future. There we see when he will be cast down to earth. The Lord on the cross annulled Satan's power, so that all His people are delivered from the power of darkness, and translated into the kingdom of the Son of God's love. God holds him as His servant for His people's good. Job, chapters 1, 2; Luke 22:31; 2 Cor. 12:7 are examples of how God can use him.

If the child of God is humble and dependent on the Lord, Satan can do nothing to him. Eph. 6:10-18 tells us how to stand against him, and 1 Peter 5:8, 9 says: "Be sober, be vigilant; because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour, whom resist steadfast in the faith.”

“Submit yourselves therefore to God. Resist the devil, and he will flee from you." James 4:7.

Satan is not in the Holiest of all, where the Lord Jesus and His saints are. No sin can come in there. Satan and his angels, wicked spirits, are in heavenly places. (See Eph. 6:12 Margin.)

Qum What does With His stripes we are healed' mean? W. 1. C.

Ans. Isa. 53:5 is the blessing resulting to Israel from the atonement. Verse 4 is the sympathy of Christ seen in His lifetime amid the afflictions of Israel. It is quoted in Matt. 8:17, and was true before Christ died. Isa. 53 is the language of the remnant of Israel when they are restored. Christ bears the judgment for them in Verse 5.

Ques. Please explain ROM. 8:14. M. C.

us. Our failures are not noticed in Rom. 8. It is a statement of the believers' normal position and portion. So believers are possessors of the Holy Spirit, given to all who believe the gospel of their salvation (John 7:39; Eph. 1:13), and He is their teacher and leader. It does not mean that in everything one does, he is led by the Holy Ghost.

Ques. Why did Paul desire to be at Jerusalem at Pentecost? (Acts 20:16). W. I. C.

A us. Paul loved his nation, and that led him at the time many went there from the surrounding countries. While God overruled his going up, Acts 21:4 would lead us to think that he was not guided by the Lord in going.

MISSING INFORMATION

she was much touched and followed the words in the Hymn Book till they reached the stanza, "Just as I am-Thou wilt receive, Wilt welcome, pardon, cleanse, relieve: Because Thy promise I believe, O, Lamb of God, I come.”

Then she broke down and wept, and said to Him, "Lord, I come." She sang with the rest,

"Just as I am-Thy love I own,

Has broken every barrier down;

Now to be Thine, yea, Thine alone,

O, Lamb of God, I come.”

Several Christians felt the Lord was giving blessing, and after the singing was over, they turned to see, and saw the dear girl with her head on her mother's shoulder, weeping for joy.

Not only among that company of Christians was there great joy that night, but also in heaven in the presence of the angels of God was greater joy over the repentance of this one who had stood out so long against the Lord.

Dear reader, are you resisting the pleadings of a loving Savior? Mercy's gate will not always remain open. Christ offers to all a free and full salvation.

“He, every one that' thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price." Isaiah 55:1.

“Whosoever shall call on the name of the Lord shall be saved." Acts 2:21.

“Whosoever believeth in Him shall receive remission of sins." Acts 10:43. The offer is without reserve. "Whosoever," includes you.

He invites you to come, empty-handed, without money-without goodness-for you have none. In God's sight, "all our righteousnesses are as filthy rags." Isa. 64:6.

But we also have this solemn word,-"How shall we escape if we neglect so great salvation?" Heb. 2:3. Lured by the empty attractions of this world, we may wish to put off this all-important question of our soul's salvation, thinking there is plenty of time. But the One who shed His precious blood, that you and I might escape the judgment we deserve, says, "Behold, now is the accepted time; behold now is the day of salvation." 2 Cor. 6:2. As one of our hymns says, "There's danger and death in delay.”

You may be in excellent health and filled with brightest hopes and ambitions, but a thousand unseen dangers lurk about you. Tomorrow is uncertain.

Accept Christ's offer while you may-Just as thou art, without one plea!

Correspondence: John 15:2; Conversion vs. Regeneration; Length of Gen. 1 Days

Ques. Please explain John 15:2. H. H.

Ans. The real secret of the difficulty felt by so many in this scripture is that they seek to make it a question of life and security, whereas it is simply a question of fruit bearing. If we do not abide in the vine we shall prove fruitless branches, and all such branches the Husbandman removes from the place of fruit-bearing. The question of salvation is not touched.

Ques. What is the difference between conversion and regeneration? G. G. H.

Ans. You must distinguish between "conversion" and "regeneration." A man can be regenerated only once; he may be converted repeatedly. Hence when our Lord says to Peter, "When thou art converted, strengthen thy brethren," He simply alludes to his restoration, after his terrible fall. What marvelous grace, that one who had so terribly fallen should be called to such high and holy work!

Ques. What was the length of each day in Gen. 1?, W. F. G.

Ans. We understand the word "day," in the first chapter of Genesis, to mean simply our ordinary 24 hours; and we do not consider it scriptural to believe that each of those days may include a long period of time. But we must remember that, between the first verse of Gen. 1, and the commencement of the actual six days' work, millions of years may have intervened, leaving ample room, most surely, for all the facts of geology. "In the beginning God created the heaven and the earth." Then we are told, "the earth" not the heaven "was without form and void." We are not told how the earth fell into this state; but most surely God had not so created it. And then begins the record of the six days of creation. It is not the object of the Bible to teach us geology or astronomy; but we may rest assured that there is not a single sentence in that divine volume which collides with the facts of geology or any other science. We must, however, draw a very broad line of distinction between the facts of science, and the conclusions of scientific men. Facts are facts wherever you find them; but if you follow the conclusions of men, you may find yourself plunged in the dark and dreadful abyss of universal skepticism.

Correspondence: Rev. 15; Acts 2:3; Rom. 10:6-7; Matt. 16:16-18, 12:16, & 3 more

Ques. When does the execution of the seven last plagues take place? (Rev. 15). B.

Ans. At the last part of the tribulation period. It is the great tribulation when men are deceived by the Satanic trinity (verses 13, 14).

In Matt. 3:16, the Holy Spirit descended on Jesus in the form of a dove lighting on Him, and the Father's voice says, "This is My Beloved Son in whom I am well pleased." "Him hath God the Father sealed." John 6:27. The Holy Spirit came upon Him in this form, because of the lowly character He took, "He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed, shall He not break, and smoking flax shall He not quench." Matt. 12:19, 20. Here all is different. He has finished the work given Him to do, and rejected and crucified on earth, risen and glorified in heaven, and received of the Father the Holy Spirit to send down to earth as His witness (John 15:26, 27).

The tongues of fire, divided into more than two (the word means "several"), gives us the thought of the power of God in testimony in the Word which was like consuming fire, judging all that comes before it,-brings blessing to the believers, and judgment to the unbelievers.

The Lord at Babel (Gen. 11:6.9) confounded the language to scatter the people. He was not their center. When the gospel began, He sent it so that every one could hear in their own tongue the wonderful works of God. This message, if received, gathers those who receive it into one with Christ as their Head and Center. Babel was to shut God out. The gospel brings God in, and brings us to God.

Ques. What does Rom. 10:6, 7 mean? W. W. H.

Ans. This chapter begins by showing the foolishness of those who labor to produce a righteousness of their own, who do not therefore submit themselves to the righteousness of God, for Christ is the end of the law for righteousness to everyone that believes. Then it shows how the gospel has come right to us, to our hearts; no laboring, no efforts, only resting on God's precious Word. This is the way Deut. 30:12, 13, 14 is used here. The word was nigh them, in their mouth, and in their hearts. How blessed and precious the good news of God is!

Ques. Please explain Matt. 16:16-18. C.

Ans. It was on Peter confessing that Jesus was the Christ, the Son of the living God, that the Lord expresses His intention to build His Church (assembly) on that foundation (see 1 Cor. 3:11).

“Peter" means "a stone", and it was upon Christ (this rock) that the assembly was to be built. Peter as a stone, was built upon it with the rest of the living stones (1 Peter 2:5). "The gates of hell shall not prevail against it", means that the power of death cannot destroy the assembly. Individuals die, and are "absent from the body and present with the Lord"; the assembly never dies. The Lord will come and take it up to meet Him in the air to be forever with Him.

“I will build" shows His intention. It was still future. At Pentecost it began. The Lord in glory received the Holy Spirit to send Him down to dwell in all believers (Acts 2:33; 1 Cor. 6:19; 12:12, 13). This is the first time the assembly is mentioned in Scripture.

Ques. What is meant by blasphemy against the Holy Ghost Matt. 12:16? Is this the unpardonable sin?

Ans. Read carefully Man. 12:22-32; Mark 3:22-30, and you will see the diabolical perversity of those who said that "Christ had an unclean spirit." This was saying that the Lord was possessed by the prince of devils, and that it was by his power that Jesus was working those gracious miracles. This could not be passed over by God, so that those who spoke thus were in danger of eternal judgment. "Neither in this world" (Matt. 12:32), was the age of law. "Neither in the world to come", is the Millennial age.

“If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them, which believe not, lest the light of the gospel of the glory of Christ, should shine unto them." 2 Cor. 4:3, 4.

Ques. Is not the treasure in Matt. 13:44 Israel? Is the Church hid in the field, or was it hid in God? Does Psa. 135:4 point on the treasure in Matt. 13:44? A. S.

Ans. "The kingdom of heaven" in its mysterious form, (that is, when the King is absent, only called so in Matthew's gospel), applies to this present time. It does not apply to Israel in the past, nor in the future,-that is, after the Church is caught up.

Israel was to be a peculiar treasure, if they had obeyed Jehovah (Ex. 19:5); and they will be it in the reign of Christ, the center for His earthly glory (Psa. 135:4). It will be the Kingdom in power then. Israel was never hid in the field. They were well known, not hidden.

In Matt. 13:44 the Man found it, and hid it, then sold all that He had, and bought the field for the treasure that was in it. The field is the purchased thing there. In verses 45, 46 we find the great object of His delight, the pearl of great price (Eph. 5:25-27). This is what was hid in God, and was only revealed (Eph. 3:9) after Paul was converted.

It is important to notice that all the parables of the Kingdom of heaven apply to the Church period.

Ques. Please explain Rom. 6:3-5; and Col. 2:12. P. R. T.

Ans. The question, "Shall we go on in sin that grace may abound?" is answered, "God forbid. How shall we that are dead to sin, live any longer therein,”

The teaching is, that we are now brought into a new place through the death of Christ, where He suffered for sin, and we by faith in Him, have part with Him in that death. Can we go on with what we have died to? Then our baptism is unto the death of Christ. His death is now an end to our old place as men in the flesh. Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. His is the pattern of the life we now are to live before God. Our faith lays hold of this blessed truth that we are now before God in Him. We are planted together in the likeness of His death, of which baptism is the symbol, and we shall be also of His resurrection. The believer is always viewed in Romans as being on earth, alive in Christ and justified, but not said to be risen with Christ. Our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin, and we are to reckon ourselves dead indeed unto sin, but alive unto God through Christ Jesus our Lord.

Col. 2:12. In verse 11, the circumcision made without hands is the death of Christ in which the body of the flesh is put off. In verse 12, we are buried with Him: baptism as a symbol, expresses this. We see also that we are risen with Him through the faith of the operation of God, who hath raised Him from the dead, thus we have now put off the old man, and have put on the new, which new life is the life of Christ in us, though we are still on the earth. As dead, buried and risen with Christ, we are freed from ordinances, and are now to hold the Head from which all our springs flow.

All that Thou hast, Thou hast for me.

All my fresh springs are hid in Thee.

In Thee I live; while I confess

I nothing am, yet all possess.

Correspondence: Religious Societies?; ROM 15:5-6 & GAL 4:10-11; ROM 15:13; 144000

Ques. Is it wrong for a Christian to join a religious society?

Ans. There is only one society for the Christian recognized in Scripture; it is the Church of God. No membership of anything else is there found for the Lord's people besides "members of Christ.”

“We are members of His body, of His flesh, and of His bones." Eph. 5:30.

This positive side of divine truth should be enough to deter us from becoming a member of anything else. But we have more than this. We are solemnly charged to keep in a path of separation from unbelievers. This is a sufficient answer to the question as to co-operative and all other societies, where members are made up of both saints and sinners.

“Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive on, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty." 2 Cor. 6:14-18.

Ques. Please explain Rom. 15:5, 6; and Gal. 4:10,11, which seem to be contradictory.

Ans. We must read the context of both passages. In Rom. 14 the apostle bids us respect the weak conscience of our brother. He does not here set one day above another, but says that the conscience of the man who does so is to be respected, while seeking at the same time to instruct him (15:2.) In Galatians, on the contrary the apostle is attacking a relapse into Judaism that was threatening to sap the whole foundation of the Christian faith, keeping days being here an integral part of the Jewish religion. Hence the apostle denounces it unsparingly.

Ques. What does Rom. 15:13 "that ye may abide in hope" mean?

Ans. In verse 8 the apostle points out the connection of Christ with the Jews, and in verse 9 with the Gentiles, which he proceeds to prove in verse 10 from the Law, in verse 11 from the Psalms, and in verse 12 from the Prophets, and then he sums all up with a prayer to the God of hope that they might be filled with joy, peace, faith, and hope through the Holy Ghost.

Ques. Are the 144,000 in Rev. 7:4 the Church?

Ans. There is no difficulty in the use of the word translated "Church" in Acts 7:38, when we remember the simple meaning of the word is "assembly," as may be seen in Acts 19:32, 39, 41. It is the same word in each case. But "the assembly which is His body" could not have existed, before Christ, as man, ascended up on high, was given to be Head (Eph. 1:22, 23). There was an assembly truly in the wilderness, the nation of Israel. But Jesus had not yet died to gather together in one the children of God that were scattered abroad. And when Jesus was on earth, He distinctly spoke of His assembly as a future thing (Matt. 16.18). The assembly His body, had not then been revealed (Eph. 3).

The 144,000 do not appear to be Christians at all. The Christian period closes at the end of Rev. 3-"The things which are." Chapter 1:19.

In chapter 4 we come to the things which shall be after these things; after therefore the translation of the saints as revealed to Paul (1 Thess. 4).

The opening of the seals then in chapter 6 must be after the translation of the saints; and also the sealing of the 144,000, not Christians, but from the tribes of Israel; sealed for future blessing on the earth, but no intimation that either they, or the innumerable company, will form part of the assembly, His body.

The 144.000 in Rev. 14 contrast with those who worship the beast (Chapter 13). They hear and learn the heavenly song which is sung before the throne, and before the four beasts, and the elders. This proves the present period of Christianity had closed; for the elders take their seats after the present things have closed (Rev. 4:1, 4). It is a most precious scripture, and shows how God will have this blessed and holy remnant. even when the earth seems entirely given up for a short moment to the dragon to the beast, and to Antichrist. O, the riches of His grace!

Instead then of the 144,000 being caught up, there is no evidence that they form part of the translation at all, but are a blessed first-fruit remnant during the days of tribulation and unparalleled evil.

Correspondence: 1 John 2:28; Commandments; Heb. 13:8; Israel Type of?

Ques. Will anyone be ashamed, or put to shame, from before Him at His coming? (1 John 2:28.) M. C.

Ans. Notice that in 1 John 2:28 and in 2 John 8, it is the teacher who is spoken of, and it is the teacher's loss that is spoken of. There will be so-called apostles put to shame before the Lord at His coming (2 Cor. 11:13; Rev. 2:2). There will be preachers (not Christians) that will be castaways (1 Cor. 9:27; 1 Cor. 3:17); as builders they will be utterly rejected. If these children did not abide in the Father and in the Son, it proved them to be false,-they were not Christians.

Ques. Were the commandments equally divided on the tables of stone? O. T.

Ans. The thought connected with two tables of stone is testimony. (Exo. 40:20; 2 Chron. 5:10).

Ques. What does Heb. 13:8 mean? W. I. C.

Ans. Jesus Christ, the Same, is the title of the unchanging One, I AM, Who ever abides, yesterday and today and forever. The One on whom all creation and redemption rests.

Dispensations change and fresh blessings are unfolded. He is ever the great I AM, "the Same.”

Ques. What are the children of Israel a type of? W. I. C.

Ans. Nothing. The things that happened to them were types (1 Cor. 10:11; see margin), and were written for our admonition, upon whom the ends of the age are come.

The Curse of the Law

QUESTION: "Does Gal. 3:13—'Christ hath redeemed us from the curse of the law, being made a curse for us'—apply to us Gentiles?"

ANSWER: The Galatian saints were Gentiles by nature, but after being saved they had listened to Judaizing teachers. They began simply by faith, but then sought to perfect their lives by keeping the law. This was a basic departure from the truth of the gospel, and the beloved Apostle takes them to task very sharply for having removed from the grace of Christ to another gospel, which was no gospel at all.

Paul takes up the case of Abraham and shows that the father of the Jews, and the one in whom they boasted, was blessed unconditionally with promises from God. The law was a condition or rule of life, imposed later—on the Jews, to prove their helplessness to answer to God's requirements. It caused sin to become exceeding sinful; that is, what they knew to be wrong by natural conscience became a transgression when the law forbade their doing it.

It was evident then that every Jew was under the curse, for anyone who did not obey the law was cursed. How then was a Jew to be free from the curse which he incurred by failure to keep the law? Simply by believing in the Lord Jesus Christ who had so identified Himself with them that He bore the curse of the broken law in His death. So Paul can add, "Christ hath redeemed us from the curse of the law, being made a curse for us." He is speaking strictly of the Jews here, and links himself with the believing Jews in the word "us."

But is grace not to flow out to the Gentiles? for they need salvation too, although they were never under the law. Immediately, the Apostle adds, "Cursed is every one that hangeth on a tree: that the blessing of Abraham [who was blessed apart from and before the law] might come on the Gentiles through Jesus Christ." v. 14. The hanging on the tree then becomes the ground of blessing for poor Gentiles too. Then Paul concludes the point by saying, "That we might receive the promise of the Spirit through faith." This "we" now embraces all, believing Jews and believing Gentiles.

If Christians put themselves under the law for a rule of life, or for any purpose whatsoever, they are putting themselves under the curse. And those who have the law as a rule of life, greatly lower the standard of walk, for we are identified with Christ and are to live to please Him. Those who thus walk, not only do the things which would have been required by the law, but far transcend legal requirements, and all is done as the willing service of love, not of duty.

Correspondence: Every Unconverted Person a Child of the Devil

Ques. Does it mean in 1 John 3:10 that every unconverted person is a child of the devil?

God contrasted with the devil.

Light contrasted with darkness.

Love contrasted with hatred.

Obedience contrasted with sin, lawlessness or disobedience.

Righteousness contrasted with unrighteousness or wickedness.

Life (eternal) contrasted with death.

The blessed Lord is the only exception. "In Him is no sin," and all He did was the Father's will. His one obedience has brought all believers into blessing. To Him is all the glory. Wonderful grace!

Now this "old commandment" (Christ the eternal life) is a "new commandment," because it "is true in Him and in you" (See chapt. 2:7, 8). The believer has now a life whose character is morally divine, but the flesh in us now hinders its full development as it was manifested in Christ. What bliss it will be when rid of this hindrance, and we will be with Him and like Him forever!

Correspondence: Eph. 4:26, 5:8; Rev. 5:10 and Eph. 1:20; Sanctification

Ques. How are we to understand Eph. 4:26 and 5:8? S. G.

Ans. We must look at the context, and consider the subject of the Epistle.

In chapter 2 we are seen as dead in trespasses and sins, indicating that in our fallen nature, there is no good for God. Then we are quickened together with Christ. That gives us who believe a new creation life in Christ raised from the dead. We are also sealed by the Holy Spirit. He now dwells in us. Now we have the two, the old man and the new (verses 22, 24). It speaks of our having put off the old man, and of having put on the new, and of being renewed in the spirit of our minds. So our behavior is to consist of keeping the old nature from working, and of exercising ourselves in the activities of the new, as the truth is in Jesus.

If you look down the chapter you will see the things we are to do, and the things we are not to do. The one is the new man, the other is the old. The one is darkness, the other is light; the one is self, the other is Christ.

Let us compare verse 26 with 31. In the one it is, "Be angry," in the other, "Let all anger be put away." In verse 26 it is the anger of the divine nature that refuses fellowship with evil. In verse 31 it is the hatefulness of our old nature that comes out the moment it is allowed.

"Be ye angry and sin not," is our duty toward evil, as when our Lord Jesus "looked round about on them with anger, being grieved for the hardness of their hearts." Mark 3:5. The sin here is, if we were not angry, we would have fellowship with evil. If a pleasant, agreeable person presents himself, and then we find out he holds blasphemous doctrine, it is our duty to refuse fellowship with him, and as long as he holds the evil we must refuse him.

"Let not the sun go down upon your wrath," is an allusion to Joshua 10:12, where Joshua commanded the sun to stand still till the people were avenged of their enemies, for they were the enemies of God. "And the sun stood still," etc.

If we let the sun go down upon our wrath, as in this text, we are in fellowship with evil, so the next verse says, "neither give place to the devil." We must therefore in this sense "Be angry" still, or Satan triumphs.

It is easy to see that all, that is in the 31st verse is of the old nature; to allow it would be sin. This was never found in our Lord Jesus Christ. That which is contained in the 32nd verse, is what we find in Him. We are to be kind one to another, tenderhearted, forgiving one another, even as God in Christ has forgiven us.

This will help to explain Eph. 5:8. The old is darkness, ignorance of God and of what is consistent with His character. The new nature is light, and we are now light in the Lord, so we are to walk before God as children of light, and the fruit of the light (see new translation) is in all goodness and righteousness and truth, proving what is agreeable to the Lord. We are to have no fellowship with the unfruitful works of darkness, but are rather to reprove them.

Ques. Is this the Church in Rev. 5:10; and do they reign on the earth? What does Eph. 1:20 refer to? J. F. T.

Ans. Those who sing that song are the twenty-four elders, representing all those who shall be caught up to meet the Lord when He comes. "They that are Christ's at His coming." 1 Cor. 15:23. It is therefore all the dead saints from the beginning raised, and all the living saints changed-all the redeemed up to that time. Redemption glory of Christ is their theme. New translation reading is, "Thou art worthy to take the book, and to open its seals; because Thou hast been slain, and hast redeemed to God, by Thy blood, out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; -and they shall reign over the earth." They reign with Christ on high over the earth.

Eph. 1:19, 20, speaks of God's power toward us who believe, which wrought in Christ and raised Him from among the dead, and has seated Him in heavenly places at His right hand. It is the same power that quickens us and seats us also in heavenly places in Christ Jesus. Verses 22, 23 declare it is the Church which is His body, that is here spoken of.

Ques. Would like you to explain sanctification, or what some call "the second work of grace." R. C. B.

Ans. There are two aspects of sanctification for the believer in Christ. First, every believer is sanctified. "To sanctify" is "to set apart," and this is done once, so we may call it absolute sanctification. It is the person brought into relationship with the Lord. Second, every believer is to seek grace to walk worthy of his Savior, because he is a child of God. And this we may call practical, or progressive sanctification of our heart and ways.

Romans 15:16; 2 Thess. 2:13; 1 Peter 1:2, teach us that the Holy Spirit is the One who set us apart for Christ. We would not have come of our own will; the Holy Spirit began the good work, opened our eyes to our need, and led us to Christ. When we believed on Him as the One who bore our sins in His own body- on the tree, the Holy Spirit came to dwell in us forever (Eph. 1:13; Acts 10:43, 44). We are now sons or children of God (Gal. 3:26; 4:6; 1 John 2:12; 3:1, 2). We, that is, all true believers, are saints, sanctified in Christ Jesus (1 Cor. 1:2). We belong to Him, bought with a price-His precious blood (1 Cor. 6:19, 20; 1 Peter 1:19). And the Holy Spirit sheds abroad the love of God in our hearts (Rom. 5:5). By Christ's one great sacrifice, we have eternal acceptance, perfected forever. (Heb. 10:14).

My child by birth is always my child. Sanctification in this aspect comes before justification (1 Cor. 6:11.)

The second aspect of sanctification is of the heart and ways. It is learning to walk worthy of Christ, and the new relationship we have in Him as saints, children of God. Our relationship should teach us to behave accordingly, and for this we need to seek grace. We need to watch and pray, and seek strength and wisdom from the Lord. Take such verses as John 17:17; 1 Thes. 4:3, 7; 5:23; Eph. 5:26; all these and many others refer to our walk and ways.

Thank God we are saved (Eph. 2:8; 2 Tim. 1:9); no change can come to that, but for our behavior we need to watch and pray, and feed upon the word of God (Psa. 119:9, 11), or, like Peter, we may fall and dishonor the Lord, and we will be unhappy children until we go and confess our naughtiness, and be restored to communion, but we are still children (1 John 1:9; 2:1). We have an advocate with the Father, Jesus Christ the righteous, and He bore our sins in His own body on the tree, and in righteousness He maintains us as children in communion with the Father. He wants to keep us happy all the time, till we see the Lord face to face where we shall never grieve Him any more.

As to "the second work of grace," it is not found in the word of God. Not all believers know what belongs to them, and they are praying for what they should be enjoying. God has blessed us, all His children, with all spiritual blessings in heavenly places in Christ. Any one who knows his full standing in Christ, cannot talk of the second, or any more blessing than is in Eph. 1:3.

Correspondence: How Can We Apply 2TI 2:19-22 to Christians Now?

Ques. How can we apply 2 Tim. 2:19-22 to Christians now?

Ans. 2 Timothy applies to individuals who desire to please God. It describes Christendom, and shows what man's failure cannot destroy (see chap. 1:1, 9; 2:19; 3:16, 17; 4:8, 18).

Chapter 2:19, tells us God's firm foundation stands. The Lord knoweth them that are His; and every one that nameth the name of the Lord is to depart from unrighteousness. We are not called upon to say who are the Lord's, but to separate from evil persons; and ways of Christians also, if associated with evil.

Verse 20 describes Christendom under the simile of a great house where confusion is.

Verse 21, calls on the man of God to separate from the mixture, and be thus suited for the Master's use.

Verse 22, tells us to judge our own ways in the words, "Flee also youthful lusts." Then comes what we are to follow,- not men, "but follow righteousness" (that is, practically); "faith" (that is, obedience to the Word of God); "charity" or love (that is, the activity of the divine nature in us); "peace" (that characterizes the man of God). The next words tell us of others with whom we are to associate, "with them that call on the Lord out of a pure heart.”

We do not decide who are the Lord's; He knows them, but we are to associate ourselves with those who manifest themselves in separation from evil; those I am to know, own, and walk with.

The Lord would not give us such instruction if we could not carry it out; only let us faithfully ask Him to guide us to those who keep His Word, and do not deny His Name.

Correspondence: Studying Scripture, Lord's Day, Treating Christians, Luke 16:9

Ques. A young Christian wants to know how to study Scripture rightly. And if the first day of the week is the Lord's day. And how to act toward other Christians? R. P.

Ans. Your desire to grow in grace is just what the Lord tells you to do along with the knowledge of our Lord Jesus Christ. (2 Peter 3:18). These two things go together.

Studying the Scriptures may get them into your head and mind. We are not told to study the Word of God, but to feed upon it. And to do this we must read it with prayer, that He may give us to understand it (1 Peter 2:2; Acts 6:4). Thy words were found, and I did eat them, and Thy word was unto me the joy and rejoicing of my heart (Jer. 15:16). It is the food for our souls (Matt. 4:4).

To get acquainted with it, we need to read it or hear it read; but to understand it, we need to ask the Lord to teach us that we may treasure it in our hearts.

When we believed on Him as our Savior, the Holy Spirit came to dwell in us (Eph. 1:13), and He is our great Teacher (John 14:16, and 16:13, 14; also 1 Cor. 2:10, 12, 13, and 1 John 2:27), and prayer is needed to keep us from receiving wrong thoughts about it, and to keep us from the imaginations of our own minds (1 Thess. 5:21).

I am to study to show myself approved unto God, a workman that needeth not be ashamed, rightly dividing the word of truth (2 Tim. 2:15). And for this I must go on patiently waiting on the Lord from day to day. In waiting on the Lord, we get the word as we need it. We feed upon it as the daily food for our souls. The Holy Spirit applying it, gives us understanding and strength in spiritual things. He teaches us more of Christ.

The First day of the week, is the Christian's day. On it, Christ rose from the dead; on it, the Holy Spirit came down to dwell in the Church on earth; on it, the early Christians came together to remember the Lord in the Lord's supper (Acts 20:7). So it is called the Lord's day (Rev. 1:10. Psa. 118:24, is the Millennial day when Christ returns to reign). The First day of the week is specially the Lord's, though no commandment is given, but love delights to give it to Him, and to spend it for Him.

The Seventh or Sabbath day is the day Jehovah gave to His earthly people, Israel, and to them only. Strangers came and settled among them, and there was one law for Israel and for all that dwelt among them (Ex. 12:49). We do not find that the Sabbath was ever given to Gentile nations, or to the Church, but to Israel only. The law was given to them from God by Moses (John 1:17). "Grace and truth came by Jesus Christ." "We are not under the law, but under grace." Rom. 6:14.

The standard for our walk as Christians is not the law, but higher than that, it is Christ Himself. "To me to live is Christ' (Phil. 1:21). We are to follow His steps (1 Peter 2:21). His commandments are not grievous (1 John 5:3). His love constrains us to live no longer to ourselves, but unto Him who died for us and rose again. (2 Cor. 5:14, 15). "He gave Himself for us, to redeem us from all iniquity," that is, from doing our own will (Titus 2:14).

We are to love all Christians because they belong to Christ (John 13:34). We are to "do good unto all men, specially to them who are of the household of faith" (Gal. 6:10). But we need special guidance from God how to show our love, for we must walk in obedience (1 John 5:2)

We must not follow Christians, except just as they follow Christ (1 Cor. 11:1). If a man calls himself a Christian, yet holds bad doctrines against the Lord or His word or work, we can have no fellowship with him. 2 John 9:10 tells us not to salute such, nor receive them into our houses, for they arc blasphemers. Rom. 16:17 tells us to mark and avoid those who cause divisions and offenses contrary to the doctrines of the Word. 1 Cor. 5:11 tells us not to eat with those who are immoral.

Then 1 Thess. 5:14, 15 and 2 Thess. 3:6, 14, 15, tells us to warn and exhort some who need it, and to withdraw ourselves from those who walk disorderly, yet they might be at the Lord's table with us. Gal. 6:1 shows 'us some we can restore. So we make a difference (Jude 22, 23).

At the best, we are very ignorant, and need to be humble, and to be kept from a proud, hard spirit that thinks itself the only one that is right, and be ever ready to forgive any who do us wrong (Eph. 4:31, 32; Col. 3:12-17). These are fine verses, read them with earnest prayer to the Lord to make them your own, and then as you are kept near the Lord you will be able to help others also (John 13:14-18). If you have troubles and worries, take them all to the Lord, and the peace of God which passeth all understanding shall keep your heart and mind through Christ Jesus, and then you will ever rejoice in Him (Phil. 4:4-7).

Ques. Please Explain Luke 16:9, and the Parable Above It. M. I. C.

Ans. Man is looked at as a steward; especially Israel to whom God has given so many privileges, but he has been unfaithful, and wasted his Master's goods. The elder brother, in the chapter before, thought he had been faithful, (ver. 29), but the rich man in hell pictures his eternal portion. A Christian owns his unfaithfulness, and is saved by grace.

Verse 2. The man will be put out of his stewardship. His lord commended him for his wisdom, (not for his faithfulness, for he was unfaithful).

Though we are saved by grave, we are still stewards. A steward's wisdom is that he uses what is in his care for the future, and that is the great point in the parable-that we can use that which in itself is unrighteous, the riches of this world, for eternal profit (see 1 Tim. 6:17-19), laying up in store for themselves a good foundation against the time to come, that they may lay hold of what is really life. The children of this generation look after the future for this world, and so are wise.

We should look further than they, for eternity is before us, and some of the enjoyment which belongs there, is to be secured now, by our present disposal of things; and what is naturally our enemy, can be used to make riches in eternity (ver. 9). It is sending our goods on before us, for what we use now for Christ, and His service, will come up again in the everlasting habitations; but what we hoard up now in selfishness, there is no reward for. Indeed, it is loss, for the next verse shows us that this unfaithfulness in allowing the selfishness of our hearts to retain these things, as if they were our own, spoils the enjoyment of spiritual possessions.

If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

We have been blessed with all spiritual blessings in heavenly places in Christ, but if we seek riches of this world, we are not serving God, but mammon, and our hearts are deprived of our spiritual enjoyment. This needs earnest consideration.

If I faithfully own myself a steward for God of all that I have here, it will not cause me to be prodigal of what the Lord has entrusted to me, but rather will make me careful to have His approval in using it for Him, or in laying it by for Him to use as His wisdom may direct.

The Pharisees were covetous, and as they heard these things, they derided Him. They were a picture of the rich man who lived for self, and hell was his eternal portion.

Correspondence: Ex. 28:33-35; 1 Tim. 6:14-16 and Rev. 22:4

Ques. In what way does Exo. 28:33-35 apply to the Lord now? A. M.

EXO 28:33-35

Ans. Christ is our Great High Priest now in heaven. He was not a priest on earth. It does not seem that Aaron ever wore the garments of glory and beauty in the holiest of all. But Christ is crowned with glory and honor, and wears the priestly garments in the presence of God. He carries the names of His people on His shoulders: (the place of strength), set in gold-divine righteousness. He also bears each one on His breast-set in gold-divine righteousness. He loves each one by itself. The golden bells as they sound, tell He is living for us in the glory of God. This represents the Holy Spirit coming down at Pentecost. The many colored pomegranates are the fruit He bears before God. We, in our small measure, may also bear fruit for Him by the power of the Holy Spirit, occupying us with Christ. Then for us He wears the miter, where holiness shines bright. He bears the iniquity of the holy things, (Ver. 38) and presents that which is good to the Father.

Ques. Can you explain how in 1 Tim. 6:14- 16 it speaks of Him as the One whom "no one hath seen, nor can see," and in Rev. 22:4, "We shall see His face?" Is it because in one portion we see Him as the Man Christ Jesus, and the other the Eternal Son of God? W.

Ans. Yes, the perfect, faithful witness as a man is the great Ruler over all. He alone has power-the fountain of immortality, dwelling in inaccessible light. Absolute, infinite Deity. Angels and men are but creatures. They cannot comprehend God, nor can finite creatures ever comprehend the Infinite. "No man hath seen God at any time." (John 1.) But what wondrous grace. "The only Begotten Son, in the bosom of the Father, He hath declared Him." John 1: 11.

Mystery of mysteries, that He should die for me! yet, "In Him dwelleth all the fullness of the God-head bodily," and, "Ye are complete in Him." Col. 2:9, 10. "God manifest in the flesh," "Seen of angels." At last these glorious beings that wait on Him to do His will, hearkening to the voice of His word, saw the One they had so long obeyed: saw Him as the babe in the stable in Bethlehem, and it is in Him only that all which is known of God can be known, and so it will be for all eternity. The lamp of the glory is the Lamb. (Rev. 21:23.)

"The throne of God and of the Lamb shall be in it; and His servants shall serve Him: and they shall see His face; and His name shall be in their foreheads." Rev. 22:3, 4. And we, the Church, are associated with Him in all that glory.

"God and the Lamb shall there

The light and temple be,

And radiant hosts forever share

The unveiled mystery."

Correspondence: Matt. 13:30; Is it Right to Say the Father Rested?

Ans. The kingdom, in its present form, extends from Pentecost till the Lord comes for His saints.

There are many associations, both secular and religious, that might be spoken of as "bundles" of tares, but the wheat is mixed in with them. The wheat here is not Israel, but all who are the Lord's now; those who are cleansed from their sins and sealed by the Holy Spirit. When the Lord comes, He will gather them all into His granary. After that the angels will be called to do their work, (see verses 39, 41, 49).

Ques. Is it right to say that the Father rested from the work of creation? Was not the Son the Creator?

Ans. In Gen. 1:1 to 2:3, God is Elohim, a word that here stands for the whole Godhead, The Father, the Son, and the Holy Ghost.

In the work of creation, or in the work of redemption, all are engaged. It is the Father's will, the Son's work, and the Spirit's power and witness. While the Son, or the Word, is ever spoken of as the Creator, all are involved in what is done by Him. So in Gen. 2:3 God rested, that is, the Father, Son, and the Holy Ghost, but when sin came in, that rest was broken. It is said by the Lord Jesus, in John 5:17, "My Father worketh hitherto, and I work. Therefore the Jews sought to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God.” In Him dwells all the fullness of the Godhead bodily. (Col. 2:9). We are not slighting the Father, to say that the Son created all things. (Col. 1:15-17.) It is the best way to keep as close as we can to the language of Scripture.

Correspondence: Taken When the Lord Comes; 1PE 3:18-19; ROM 9:18

Ques. Does the Word of God teach that all Christians will be taken up when the Lord comes, even though they may be walking in the most worldly manner; or is the promise only to a waiting people, who look and long for His appearing?

Ans. All Christians will be taken up, whether those that sleep in Jesus, or those who are alive and remain until He comes. (1 Thess. 4:14-17; 1 Cor. 15:23.)

Who are Christians? According to Scripture, Christians are not found mixed up with all kinds of worldliness: they are not of the world even as He is not of the world. If practicing unrighteousness, no matter what a man professes to be, he is of the devil. (1 John 2:29; 3:7, 9, 10.)

The Christian in Scripture is regarded as waiting for the Lord (Phil. 3:20, 21; 1 Thess. 1; 10; 2:19); loving His appearing (2 Tim. 4:8); looking for it (Titus 2:13; Heb. 9:28); and keeping the word of His patience (Rev. 3:10).

Great numbers who pass for Christians with men, and who profess to be such, will be shut out. (Matt. 25:11, 12.) Solemn words! Jesus will say,

“Verily, I say unto you, I know you not.”

“Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name?... And in Thy name done many wonderful works? And then I will profess unto them, I never knew you: depart from Me, ye that work iniquity." Matt. 7:22, 23.

We must not suppose that worldly Christians will be left behind; but that worldly professors will be left, shut out forever.

May not the blessed hope of the Bridegroom's return, restored to us in these last days, be used by the Spirit already to separate the true from the false?

“And the Spirit and the bride say, Come." Rev. 22:17.

“The bride" will include every true Christian. And the Spirit is moving the hearts of all such to say, "Come.”

If you meet a mere professor who says that the coming of Christ is nothing to him, his heart is engrossed in politics, pleasure, or worldly gain. Could you say from Scripture that he is a worldly Christian? Satan is leading off his companies, and the Spirit is leading the bride to say "Come." Every day shows that you cannot depend on profession. Blessed be God! we can depend on His Word, and the guidance of the Holy Spirit.

Ques. I do not understand "Quickened by the Spirit: by which also He went and preached unto the spirits in prison." 1 Peter 3:18, 19.

Ans. This is evidently Christ in the Spirit preaching through Noah, before the flood, to those who were disobedient. Those now are spirits in prison, yes, in that prison in which the rich man lifted up his eyes being in torment (Luke 16). These are part of the dead, who will stand before the great white throne and receive the doom of the lake of fire. And let us not forget, that as it was in the days of Noah so shall it be when the Son of man cometh.

Ques. Please explain, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." Rom. 9:18.

Ans. This verse sets forth God's sovereign right to do as He pleases. Man must bow. It is of no use to reason, or reply, for God must have the upper hand in the end. As to Pharaoh, the hardening of his heart was judicial. He had set himself to resist God's will, and he was given over to blindness and hardness of heart. No one was ever hardened or blinded who had the faintest or feeblest desire after God or His Christ. Theology makes difficulties in this matter: truth makes none.

Correspondence: Wearing Jewelry; Bride vs. Body

Ques. Is it right to wear jewelry? Does not 1 Tim. 2:9, and 1 Peter 3:3 expressly forbid it?

M. I. C. W.

Ans. These scriptures are plain, and like all the rest, are to be obeyed. (Psa. 109:105).

Let us look at them, and read 1 Tim. 2:9, 10, together. In like manner also, (that is, men were to behave in godly ways), the women were to adorn (notice that word "adorn") themselves in modest apparel, with reverence and soberness, not with braided hair, or gold, or pearls, or costly array. But with good works, which become godly women. Unconverted women can have a nice exterior, but only Christians can have the good works which are indeed life works. They only can live for Christ.

"Read 1 Peter 3:2-4. Again they are told what they are not to adorn themselves with, and the rest of what is outward is left to their own sense of what becomes Christians. They are enjoined to chaste behavior with fear, or reverence. They are to adorn themselves with a meek and quiet spirit, which is in the sight of God of great price, and this in the hidden man of the heart in that which is not corruptible.

Let us keep our hearts with all diligence, for out of them are the issues of life. If we walk with the Lord, we get more conformed to His will expressed in His Word.

Ques. Is the Bride the body of Christ? Some say Israel is the bride, and believers now are the body.

K. A.

Ans. Israel is earthly, called to an earthly inheritance. The Church is heavenly, is called to share with Christ in heavenly glory. The purposes of God for Israel and the nations are from the beginning of the world; the purposes of God for the Church are before the foundation of the world. It is the mystery of Christ and the Church which was hid in God, kept secret since the world began, till it was given to Paul to communicate, and was revealed then to His holy apostles and prophets. (Rom. 16:25, 26; Eph. 3:2-10; Col. 1:24-27.)

Israel rejected and crucified their King. God raised Him from the dead and glorified Him, then the Holy Spirit came down to dwell in the Church, and every believer became in this way a member of the body of Christ. (1 Cor. 12:12, 13.)

In Eph. 5:22-33, the wife pictures the Church, and the husband pictures Christ. This mystic union is seen here in both ways, as His body and His Bride.

In 2 Cor. 11:2, 3, the saints, or members of His body, are espoused to Christ as a chaste virgin, and warned not to be like Eve, who hearkened to Satan's wiles.

Following out Rom. 16:26, we go back to the prophetic scriptures. (Gen. 1:26.) There in figure is Christ and the Church reigning. (Rom. 8:17; 1 Cor. 6:2, 3; 2 Tim. 2:12.)

In Gen. 2 we have Adam, the figure of Him that was to come, (Rom. 5:14) set over all things, but no companion is found for him, and it is not good fir him to be alone. The Lord God caused Adam to fall into a deep sleep, and from his side took one of his ribs, and made a woman out of it. When Adam saw her, he said, "This is now bone of my bones, and flesh of my flesh." He recognized her as part of himself, and this was needed to make the complete man (Gen. 5:2). What a picture this is of Christ and the Church. It could not be Israel, for Christ must die before He could have His heavenly Bride. She is taken out of His side, made for Him and made from Him, and she is His fullness or complement. (Eph. 1:19-23.)

In Gen. 22 the figurative death and resurrection of Isaac pictures the Father and Son in the work of atonement. Then in Chap. 24 the Father sends His Servant to call a Bride for His Son, and He meets her at the well. He, the Servant, adorns her, and fits her to be the Bride of Christ, with jewels of silver (redemption).; jewels of gold, and raiment suited for our heavenly calling. Then the journey, led by the Holy Spirit the Servant, who takes care of us all the way till me meet our Bridegroom. The Holy Ghost is leading home to the Lamb His Bride. We might speak of Joseph as type of the Risen Christ and His Bride; and of Moses and his bride. Joseph's bride answers to Eph. 1:3; and Moses' bride answers to Phil. 1:29, for Moses was at that time type of the rejected Christ. (Exo. 2.)

Then John in Revelation tells us of the marriage of the Lamb, and His wife bath made herself ready. But that is in heaven, and Israel could not be there.

Then in Chap. 21:1-8, we get eternity, and there we see the Church, the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband; that is: in all her fresh virgin beauty (Eph. 3:21). Think of it, transformed out of such sinners as you and me. (See 1 Cor. 6:9,11). Wonderful grace! Is it not? And she is the dwelling place of God at the same time. (Verse 3).

From 21:9 to 22:5 we see her as the Bride, the Lamb's wife, displaying His glory to the world in the Millennium. (John 17:23; Eph. 1:12; 2:7; 2 Thess. 1:10). There Israel is at her gates, and angels also are under her, because she is the Bride, the Lamb's wife.

Israel is compared to a divorced woman now, who shall be restored, but always earthly. The Song of Solomon is about this earthly One. Jerusalem is the spouse, and the cities of Judah her companions, spoken of in this way as the object of her King's affections. We must remember it when we use that' language in speaking of the Church.

John the Baptist in John 3:29, spoke of the Bridegroom. Israel's King was there, and he, a friend of the bridegroom, rejoiced that He had come. But He, the King, was rejected, and John was beheaded, that God's great purpose concerning Christ and the Church should be fulfilled.

Correspondence: James; Ps. 16:2; Sins Born; Rev.20:4, 6:9, and Mark 8:35

Ques. Is the Epistle of James weakened or limited in its application to present day conditions of the assembly of God, by the address to the twelve tribes which are scattered abroad; does this confine it to the Jews? R. M.

Ans. The subject of the Epistle is practical righteousness, and this is the fruit of accomplished redemption. We look for practical righteousness in all who profess to know God, and to serve the Lord Jesus Christ. And this fruit comes from those who have the divine nature in them, through being born again by the word of truth. This is why he says, "Faith without works is dead." There are no instructions to the assembly as such. It is all individual.

This Epistle is all true, and the word of the living God, and for the obedience of faith. In reading and applying it, we still keep in view that we are heavenly citizens, and that all the grace needed to walk according to this Epistle, like all the rest, is the ever flowing grace of Him who giveth more grace, and that the condition of our souls needs to be like Him who was meek and lowly in heart, for He resisteth the proud and gives grace to the humble.

The principle of 5:14, 15, 16 may be carried out where there is humility, brotherly confidence and love, though we have not official order now, as then when it was written. It is plainly a kind of discipline, and not meant to apply to every sickness. But we have the privilege of taking all to the Lord, and of resting in His ordering for us.

Ques. Please explain Psa. 16:2, last clause, "My goodness (extendeth) not to Thee."

R. M.

Ans. Psa. 16 presents Christ as a man, perfect in all His ways.

"Preserve Me, O God," is the expression of His dependence.

"For in Thee do I put My trust," is His confidence.

"O My soul, thou hast said unto the LORD (Jehovah) Thou art My Lord" (adon, lord or master), this is His subjection.

"My goodness (extendeth) not to Thee: but to the saints that are on the earth, and to the excellent, in whom (or them) is all My delight," this is His lowliness. He is not here claiming equality with God, but associating Himself with the saints on earth. We see this historically in Matt. 3 when He was baptized of John in Jordan, thus fulfilling righteousness, the One who had no sin, taking His place with the believing remnant of Israel in confessing their sins. And here the Father justified Him by giving Him as a sinless man, the Holy Spirit, and owning Him as His beloved Son in whom His delight was. This was His lowly grace expressed in "My goodness extendeth not (up) to Thee," but (down) to the saints, etc.

Verse 4 is His separation from evil. He was all that the godly man should be.

Ques. Did Christ on the cross bear the sins of the whole human race? Or only the sins of those who believe? N. F. A.

Ans. We should notice how the scripture reads, and we shall find that the death of Christ is the righteous ground on which God in grace can forgive sinners. We can mention a few verses: (John 3: 14-16; Rom. 5:6, 8; 1 Tim. 1:15; 2:4, 5, 6; Heb. 2:9; 2 Cor. 5:15; 1 John 2:2.) There we see salvation offered to all-God's love going out to all.

The language of faith, that is, of those who believe on the Lord Jesus Christ, gives the knowledge of forgiveness of sins. In Scripture language we do not say to the unsaved, "Christ died for your sins," but "Christ died for you." (Rom. 3:24-26; 4:25; 5:1; Gal. 1:4; 3:13, 22; Eph. 1:7; Col 1:12-14; 2 Tim. 1:9; 1 Cor. 15:3.)

The Lord Jesus said, "If ye believe not that I am He, ye shall die in your sins" (John 8:24). The unbelievers will be judged for their sins. (Rom. 1:18; 6:23; 1 Cor. 6:9-11; Gal. 3:22; 5:19-21; Eph. 5:6; Col. 3:6.)

So we see the only way of escape is to believe on the Lord Jesus Christ. Tell Him you will trust Him, then He will say, I bore the judgment for your sins, and we who have believed on Him, may say:

"If Thou hast my discharge procured,

And freely in my room endured

The whole of wrath divine,

Payment God cannot twice demand;

First at my bleeding Surety's hand,

And then again at mine."

Ques. Please explain Rev. 20:4; 6:9 and Mark 8:35. We would like a full explanation W. D.

Ans. In Mark 8:35 the Lord is showing how a true disciple should live. Not all of the disciples were saved. Some believed on Him when they saw His miracles, but the Lord would not trust them. (John 2:23-25.) They could turn away just when they pleased; they were not born again, and except they were born again, they would not continue with the Lord. Some were offended and turned away from Him; the true disciples would not turn away. (John 6:66-71.) Judas Iscariot was one of the apostles, yet he was lost, he was a devil.

We that are saved children of God want to behave ourselves in a way that is pleasing to Him. We are to deny ourselves, and take up our cross and follow Him. We do not desire the pleasures of the world as we did before conversion. Their balls and concerts and amusements, their drinking and smoking and card tables and parties are not to our taste now. They are but the pleasures of sin, and for a short season, and they leave a sting behind them.

The pleasures of our new life, are pleasures for evermore. (Heb. 11:25; Psa. 16:11.) If we suffer rejection for Christ, we are strengthened by communion with Him. If our object is self-pleasing, we lose our life. If to please Him is our object in our walk and testimony, we shall save it, and though we may be called to lose it here, we shall be the gainers for all eternity. How many have deliberately chosen the world and were lost for eternity; for it they neglected God's great salvation, so the lake of fire is their eternal portion. They would not own Christ here, and He will not own them as His there. (Heb. 2:3; Rev. 21:8.)

Now look at Rev. 1:19. This verse gives the division of the book.

1st. What John saw in Patmos, "The things which thou hast seen." Jesus as Judge in the midst of the Churches which are the candlesticks or light-bearers.

2nd. "The things that are." That is, the present Church period, from Pentecost till Christ comes for His Church, when she is completed. (1 Thess. 4:15-18.) The wise will go in; the foolish will be left out. (Matt. 25:1-13.)

3rd. "The things which shall be after these things." The future after the Church is gone.

In chapters 4 and 5, we see the glorified saints-the twenty-four elders-seated on twenty-four thrones. They see Jesus, as the Lamb of God, taking the book out of the hand of Him who sat upon the throne, and they praise Him as worthy, because He was slain, and He glorified God, and wrought redemption for them by His blood.

In chapter 6 He begins to open the book, and events are seen taking place. Verse 9 is the breaking of the sixth seal. In it we see some who were martyred for the Word of God, and for the testimony which they held. "Under the altar" means that they laid down their lives. White rot es are the symbol of God's approval. Their prayer for vengeance, like the Psalms, is Jewish, and they are told to rest for a little season, till others are martyred.

Rev. 20:4 mentions these two classes of martyrs. "I saw thrones, and they sat upon them, and judgment was given unto them"; that is, the twenty-four elders, the glorified saints that were caught up. (chap. 4:4.) Then those beheaded for the witness of Jesus, and for the Word of God, is the class we saw in 6:9-11. Also those which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands. (13:15-17.) These are seen in chapter 15:2 as victors. They would rather give up their lives than give in to the beast.

"AND THEY LIVED," means that they are raised from the dead-spirit, soul and body united again. Now they are glorified, and shall reign with Christ a thousand years. (Rom. 8:17; 1 Cor. 6:2, 3; 2 Tim. 2:12.)

That completes the first resurrection; which means all the blessed and holy, that is believers, from the beginning of the world, that have died, and those of the Church are with them, who have not died, but were changed and caught up.

The rest of the dead mentioned in verses 5 and 12 are those who have died in their sins. They are judged at the great white throne, and cast into the lake of fire, which is the second death. (verses 11-15; 21:8.)

Note. The beast and the false prophet are not seen in this present time, but will rise up after the Church is caught up.

Correspondence: How Should the Offering Be Spent?

Ques. How should the offering put into the Lord's Box on Lord's Day morning be spent?

Ans. Scripture is silent as to such details, and hence we cannot lay down any rule; but we may give our judgment, which must go for what it is worth. The money collected at the Lord's Table belongs to Him; and we believe He expects that those who take charge of it shall be wise, gracious, and faithful in their stewardship. No one individual should take upon himself the exclusive management of such a solemn and important business. There should be full, loving conference and fellowship on the part of those in whom the Assembly can place confidence. Those who have charge of the money should keep an accurate account of the collection and expenditure of each week; and this account should not only be open to the inspection of the brethren, but it should be, from time to time, duly laid before them.

As to the objects to which the Lord's money should be applied, there need be no difficulty. All righteous claims on the Assembly should first be met- for we must be just before we are generous; then the Lord's poor should be attended to; and finally, His work in its various departments, as may be agreed upon in conference.

We cannot but judge, dear friend,that we all need to have our hearts stirred up, our understanding enlightened, and our consciences exercised as to the matter of the collection. We do not give as we might and as we ought. Our hearts are narrow, and our notions crude. We can find means during the week for a good deal of self-indulgence, for the purchase of many things which we could do without, and yet when the Lord puts His box into our hands at His table, our offerings are poor indeed. The collection at the Lord's Table, on the Lord's Day, is a beautiful and integral part of our worship. It is the special occasion in which we can, in holy fellowship, pour our offerings into His treasury.

Correspondence: Song. of Sol. 5:2; Rev. 3:20; Matt. 24:35

Ques. Can we apply the truth of Song of Solomon 5:2, "I sleep, but my heart waketh" to saints now? Is it like Rev. 3:20? A. M.

Ans. Such scriptures picture declension of soul, getting asleep in the world. Christ has not the place He once had in her affections, but she has no comfort, is restless and unhappy. The Lord is knocking at her door. Twinges of remorse and pain mix with her so-called pleasures. She has lost the enjoyment of His love. She may be sure of salvation, but she has no joy in it. He calls, "Awake, thou that sleepest, and arise from among the dead, and Christ shall shine upon thee." Eph. 5:14.

"Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him," will give My sympathy and help in his things, "and he shall sup with Me." "I will give him to enjoy what I enjoy"; and to feed and delight with Christ in all the Father's love, and in all that He is to the Father.

Ques. Did God say, when He created everything, that it was very good? Did God bless His creatures and man, and then curse them; and make the ground bring forth thorns and thistles? Did He put away man forever, and cause him to return to dust? How can Matt. 24:35, be true? P. G.

Ans. When God created everything, all He did was very good (Gen. 1:31). He blessed the animals (ver. 22), and man (ver. 28). So it remained till man's sin ruined God's fair creation, it broke God's rest, and God commenced to work again to bring in a new creation that will glorify Him, and be the display of His character, where sin can never come in to spoil it (John 1:29; 5:15; Rev. 21:1-7).

God cursed the serpent, and for him there is nothing but eternal judgment (Gen. 3:14; Matt. 25:41; Rev. 12:9; 20:10). God also cursed the ground for man's sake, so that it produced thorns and thistles, and gave the man hard work to gain his living (Gen. 3:17-19). Also God cursed Cain, the one who rejected God's testimony, and would not hearken to God's pleading, and murdered the just one; a type of the Jew who rejected and killed Christ, and deliberately departed from God (Gen. 4:5-16).

This wickedness of Cain's line went on to the flood, which God sent to destroy them all. But though God repented that He had made man on the earth, and it grieved Him at His heart (Gen. 6:5, 6), He always made provision for repentant sinners who believed on Him, and He found a ransom for them (Job 33:24). Thus He ever seeks their salvation (Psa. 90:3). Man, as such, is lost, but God calls him to return, and be saved.

There are no promises to Adam as head of a fallen race; all are made to Christ (Gal. 3:16; 2 Cor. 1:20). God let Adam hear the curse He pronounced on the serpent, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shalt bruise His heel." On hearing that, Adam realized that a Savior was to be of the woman's seed, Who would destroy Satan's, the old serpent's power. In doing this, He would Himself need to suffer (Heb. 2:14, 15). Precious truth that Christ would suffer and die for sinners. Though Adam's body became mortal and went to dust, the Lord tells us that all, both saved and unsaved, will rise again in bodies that will never die. The saved to be in glory with Christ forever; and the unsaved to be cast into the lake of fire, to suffer torment forever (John 5:28, 29; Rev. 20:15; 21:8).

When Adam heard God's sentence on the serpent, and of the coming Savior, he used it as a promise, and called his wife's name Eve, which means, the mother of all living, and that showed his faith in God's word. Both of them were believers, and God made coats of skins and clothed them. This was grace, and those coats of skins were types of Christ, the righteousness of God put upon the believer, like the robe put upon the prodigal (Luke 15). See 2 Cor. 5:21 for our best robe obtained through Christ's sacrifice. Yet Adam was driven out of the garden, and a flaming sword kept the way of the tree of life, lest man should eat of it and be forever a sinner.

The sinner that trusts in the Savior shall be with Christ in glory. He shall eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

The earthly, paradise is gone forever, but when heaven and earth shall pass away, God's word shall still stand (24: 35), and be fulfilled, for there will be a new heavens and a new earth, full of redeemed people, where sin can never come, where righteousness dwells (2 Peter 3:13; Rev. 21:1-7).

All taint of sin shall be removed;

All evil done away,

Where saints shall dwell with God's Beloved

Through God's eternal day.

Do You Know the Lord?

"Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven" (Matt. 18:3).

The Lord abhors the pretensions to goodness which man is so ready to entertain, but delights to unveil the beauty and simplicity of His grace to the humble soul.

One Lord's day evening a preacher, who had been speaking of Christ to a small company in a room, was asked to speak to a middle-aged man, who remained after the service had closed. He had listened attentively throughout the evening, and now his face wore a troubled expression.

Correspondence: 1 Tim. 5:8; 1 Tim. 6:19, 14; Philistines; Acts 4:27, 30

Ques. Please explain 1 Tim. 5:8. J, G M.

Ans. This verse occurs where the laborer in the Lord's work was intrusted in arranging matters of detail in the assembly. This verse teaches us that though our blessings are spiritual and heavenly, yet we must take care not to neglect the duties connected with our own household, in caring for and providing for them. To neglect our own, makes us worse than the unbeliever in our conduct, for he cares for his own. His may be a selfish motive; ours should be because the Lord has given us our household to care for for Him. (Eph. 5:22 to 6:9; Col. 3: 18 to 4:1.)

Ques. What is the import of the words, "Lay hold on eternal life?" 1 Tim, 6:19, and what does "this commandment" refer to in verse 14? H. M. F.

Ans. This passage can be read, "Lay hold on what is really life." It is in contrast with the mind being set on present things. From verses 17 to 19 those who are rich are addressed to not let their minds be set on, nor trust to their riches, but to the living God, who giveth us richly all things to enjoy, and shows their privilege to use their money in view of eternity. By this means, they will lay hold of what is "really life" in the sense of "real enjoyment of life in communion with God."

Verse 14 refers to the good confession Timothy had confessed before many witnesses, and he is to keep it without spot, and unrebukable, so that in the day of Christ's appearing, the day of manifestation, it will have His approval.

Ques. What do the Philistines represent as our enemies? G.

Ans. The Canaanites represent Satan's power over which the people of God have gained the victory, counted and dealt with as enemies. The land was taken from them, and the Philistines migrated into the land, and were thorns and distress to Israel. So to us, they represent the allowed evil of Satan's power, which distresses us, and hinders us from enjoying our heavenly blessings.

Jonathan, in the energy of faith in God, fought the whole camp with success (1 Sam. 14), but he lacked prayer and separation to God, and so eventually fell a victim to them (1 Sam. 31:2).

Samuel, a man of prayer, was ever successful against them (1 Sam. 7:12, 13).

Also David, as type of Christ, conquered them.

The energy of faith, given by the Spirit in prayerful dependence on God, alone can keep these enemies subdued.

Ques. Why do the disciples pray to do signs and wonders in the name of the "Holy Child Jesus," instead of the name of the Lord Jesus? (Acts 4:27 and 30). C.

Ans. The word "Child" should read `Servant." Jesus was the Holy Servant, that was raised up as a servant to deliver Israel. (See Acts 3:22, 26; 10: 38; 13:33. Note the word "again" is to be left out. It is in these verses, raised up a servant in His lifetime. See N. T. and Revised Version). The disciples, in accordance with His place as Jehovah's servant (Isa. 49:6), pray now, as servants of like character, for boldness to witness for Him, and to do the greatest works of which He foretold (John 14:12).

Correspondence: REV 22:1-2; MAT 5:23-26; MAT 18:15 & LUK 17:3; ROM 6:4

Ques. What is the tree of life, and the river of life? Rev. 22:1, 2.

Ques. (a) What connection has Matt. 5:23, 24, with the Lord's table? (b) What is the difference between Matt. 18:15, and Luke 17:3?

(b) In both these passages we are told to rebuke or tell the brother his fault, but in Matt. we find more detail in trying to win, or gain the brother, and it might be necessary, as a last effort, to tell the case to the assembly. We need to humble ourselves first, and see that we are enjoying the love of Christ, and loving the brother with the love of Christ to him. Alas! this is where we so often fail. We fail in making his sin our own before God. We, as priests, are to eat the sin offering for our brother in the holy place. (Lev. 6:26). What we want is love in exercise (John 13:1; Eph. 4:2, 3).

Ques. Please explain Matt. 5:25, 26, and Rom. 6:4.

Ans. To Matt. we might add Luke 12:58, 59. Both, primarily indicate Israel, or the Jews' position. It was a call to them not to reject Christ. It was the moment of their trial, but they did reject Him, and so were delivered up to the judge and to the officer, and have been cast into prison (out of their land, and among the Gentiles), out of which they can never come till the last farthing is paid, and they can never pay, but God who gave His Son to die for them, can in His own time say:

“Comfort ye My people * * * for she hath received of the Lord's hand double for all her sins." Isa. 40:1, 2.

But it is right to say that all unrepentant sinners of both Jews and Gentiles that die without Christ are eternally lost.

In Rom. 6:4, we see the significance of the act of the servant in baptizing; it was unto, not into, the death of Christ, and that should teach the Romans not to live in sin. We do not see the believer risen in this Epistle, but Christ is, and we, in it, are taught to walk in newness of life. Baptism changes the person's position on earth, and it gives a new responsibility, but confession is not attached to it. Acts 8:37, according to the best translations, is not acknowledged as the Word of God. There are many Scriptures to exhort believers not to walk in sin, but to walk after the pattern and example of the Lord Himself. 1 John 2:1, is a good example, also verse 6.

Death and Blood

QUESTION: Please explain why it was necessary that the spear should be thrust into the side of Christ, seeing He was already dead. Was His death not full payment to God for sin? Why is it said, "It is the blood [not the death] that maketh an atonement for the soul"? M.B.

ANSWER: The spear thrust into the side (the heart) of Christ showed to all that His death was real, and moreover drew out those tokens of atonement and purification (blood and water) on which we rest, and by which we are cleansed. The death of Christ was a full atonement for sin, but blood out of the body, apart from it, is a proof of death (in the body, it is the life of it); and hence the blood is everywhere used for the atoning value of the death of Christ; not that blood is different from death, but because it is a proof of it. The blood "making atonement" is a more beautiful thought than the death, because it means the perfect life given up in death. The blood which was the life, now poured forth in death, is that which is so precious in God's sight. You will observe that when the death is spoken of, it is more often in connection with resurrection, presenting the truth of deliverance from sin (Rom. 6), rather than atonement for sins (Rom. 3).

Correspondence: 2TI 2:13; ROM 6:23 Physical or Spiritual?; 2TI 4:8 What Appearing

Ques. What does "He cannot deny Himself" (2 Tim. 2:13) mean?

Ans. In this Epistle we find many bearing the name Christian, who have only a lifeless profession.

The true Christian is seen as dead and risen with Christ,-Christ is his life (Col. 3:1-4).

In 2 Tim. 2:11, 12 the believers are encouraged to suffer with Christ. "For if we have died with Christ, we shall also live with Him. If we suffer we shall also reign with Him. If we deny Him, He also will deny us." Those who deny the person of Christ as the eternal Son of God, He will deny them.

Peter denied that he knew the Lord, and did not confess Him. He failed, but his faith did not fail, he was still a believer (See Luke 22:31, 32, 61, 62). Jesus' intercession for him was, "I have prayed for thee, that thy faith fail not." "If we believe not" means: If we are unfaithful, "yet He abideth faithful. He cannot deny Himself.”

Our failures are met by the advocacy of Christ. His promise to His own is unfailing. "I give unto them eternal life; and they shall never perish,"-they are part of Himself.

Ques. Rom. 6:23. "The wages of sin is death." Is this physical or spiritual death?

Ans. God said to Adam, "In the day thou eatest thereof thou shalt surely die." Mortality entered then. "After this the judgment." Heb. 9:27. The whole man is involved; death came by sin; sin must be judged.

“Death we have earned-it is the wages of sin; but the gift of God is eternal life through Jesus Christ our Lord. It is not merely that eternal life is the gift of God, but the gift of God is nothing less than eternal life. Death is purposely looked at in its simple character of death. No doubt it is judgment of sin in this world, and implies, unless redemption comes in, the judgment which comes after. It is the present effect of judgment on sin, and the divine officer and witness of sin, to conduct us to judgment,-according to wrath revealed from heaven, but here it is the end of life which fruitless sin worked. It does lead to judgment-judgment of works done while living. God gives eternal life.”

Ques. Please explain what "appearing" is referred to in 2 Tim. 4:8. ("All them also that love His appearing").

Ans. It is when the Lord comes with His saints (1 Thess. 3:13, 4:14; 2 Thess. 1:7, 10).

“Looking for that blessed hope, and the glorious appearing of our great God and Savior Jesus Christ." Titus 2:13. The "blessed hope" is His coming for us. The "glorious appearing" is His coming with us.

Correspondence: Sinning Willfully; Sanctification

Ques. What is it to sin willfully? (Heb. 10:26.) R. F.

Ans. The Epistle is addressed to Hebrews who had professed Christianity. It is an unfolding of the truth of the person and work of Christ the Son of God, in contrast with Judaism. Those that have professed Christianity are looked at as in the wilderness, journeying onward to the rest that remains to the people of God, and their faithfulness to the end is the proof of their reality. All turning away, or falling away, is apostasy: it is giving up the truth that Jesus is the true Savior. The writer puts, himself as one with the rest. (See 2:3; 3:6, 14; 4:11.)

To sin willfully is to turn away from Christ Jesus; it is to give up Christianity, and such were never saved. The old sacrifices never could put away sins, and there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries. They have rejected the only sacrifice that could save them, and God rejects them. Their sin is described in verse 29: they have trodden under foot the Son of God, and counted the blood of the covenant wherewith they were (outwardly) sanctified an unholy thing, and hath done despite unto the Spirit of Grace.

This is not a backsliding child of God, but an apostate professor of what he did not possess.

Ques. What does "sanctify" mean in Eph. 5:26? S. G. A.

Ans. It means to "set apart." It is the present activity of the love of Christ to the Church, His body, and His bride. "He gave Himself for it," is the past. "Present it to Himself," is the future. But now He is taking us out from the world, and setting us apart for Himself, and cleansing us by the washing of water by the Word. (Compare Psa. 119:9.) The way He does it is by exercising our souls in the truth that we now belong to Him who is rejected down here, but glorified up there. This causes us to walk as heavenly citizens. As we take in the truth that we are members of His body, part of His bride, and it gets its right place in our souls, it separates our affections from the world, and places them on Him.

Thus in verse 25, we see what He did; in 26, what He is doing; and in 27, what He is going to do for us,

Correspondence: JOH 20:5-7; Last Baptism with Holy Ghost/Fire?; PHI 1:19

Ques. Why is each Gospel different in its account of the resurrection? What do we learn from the linen clothes and the napkin? (John 20:5-7.)

Ans. God has given us four Gospels, all intentionally different, yet all true. We cannot put them into one. If I ask a wife about her husband, she gives me his character as husband. I ask his son, and he tells me of his father. The servants tell me what he is as a master, and his master what kind of a servant he is. All are true, yet different because seen from a different point of view. We do not reconcile the Word of God, we believe it, and as we learn more of Christ, our fancied mistakes disappear.

Matthew begins with the Lord as Son of David, Son of Abraham, heir of the promises and heir of the throne of Israel. Accordingly we find His legal genealogy, and God speaks to Joseph.

In Mark, He is the Servant Son, so we begin with Him about thirty years of age.

In Luke, He is the Son of Man, so His actual genealogy is given, and God speaks to Mary. He was the seed of the virgin.

In John He is the eternal Son. "In the beginning the Word was... He was with God, and He was God." His history on earth begins with verse 14.

In chapter 19:39, 40, Nicodemus brought a mixture of myrrh and aloes about an hundred pounds weight, and they wrapped the body of Jesus in the linen clothes with the spices. When Peter and John entered the sepulcher they saw the linen clothes lying all undisturbed, and the napkin that was about His head not lying with the linen clothes, but wrapped together in a place by itself. These show the calm dignity of One superior to death, who without haste or violence of any kind, rose triumphant from the grave. We would not for a moment think that the angel rolled away the stone to let Him out, as was the case in Lazarus being raised, but rather to witness that the sepulcher was empty, for He could not be holden of death. Nor must we let our minds run into imaginings,- the Word of God is all we want.

Ques. He shall baptize you with the Holy Ghost and with fire. When did the last take place? (Matt. 3:10.)

Ans. The baptism by fire is the judgment that is yet to fall on the unbelievers spoken of in this portion.

Ques. What is "the supply of the Spirit of Jesus Christ?" (Phil. 1:19.)

May we also think of and pray for this grace to be given to us.

Correspondence: Rev. 2:6,15; 1 Cor. 11:5,10; Ex. 17:14; John 20:17

Ques. What does the "Nicolaitanes" refer to in Rev. 2:6, 15? J. W.

Ministry, that is, evagelists, pastors and teachers, are given of God to minister to the Church; true ministry comes from Christ in glory, but they are never appointed by men. (Gal. 1: 1; Eph. 4: 8, 11-13.) There is no such thing as ordination of the clergy in the Word of God.

Elders and deacons, offices, but not gifts, were appointed by the apostles. (Titus 1:5.)

What loss to God and to His people, the rise of Nicolaitanism has been. And let us beware of this very danger rising up among those gathered to the name of the Lord. (Matt. 18:20.)

Ques. Please explain 1 Cor. 11:5, 10, 11. J. G. M.

"Given as a veil, her hair showed that modesty, submission-a covered head that hid itself, as it were, in that submission and in that modesty-was her true position, her distinctive glory."

Both man and woman should also read 1 Peter 3:1-7.

A hard spirit in a man against his wife under any circumstances is forbidden of God. (Col. 3:19.)

Ques. Why was Moses to write this for a memorial in a book, and rehearse it in the ears of Joshua? Exo. 17:14. H. M. F.

Ans. Because Amalek, the active enemy of the people of God, can never be forgiven. (Compare Deut. 25:17-19; 1 Sam. 15: 2, 3, 18, 32.)

It is the power of Satan in the enemies of God's people seeking to destroy them. So it is from generation to generation.

Ques. Why did the Lord hinder Mary from touching Him? (John 20:17).

Ans. Mary, in this passage, represents the new position and relationship given to the believing remnant of the Jews, and so to Christians every where. He was now taking His place as a risen and ascended One to the Father's right hand. Therefore she is not to know Him any longer after the flesh, but by faith, and their relationship is a new one that could not be known before Christ died. "My brethren." "My Father and your Father, My God and your God." Inside the Jewish sheep-fold this could not be known. No Old Testament saint ever called God, "Abba Father." This belongs to saints of this present time only. (Rom. 8:15; Gal. 4:6; 2 Cor. 5:16.)

In Matt. 28 the women hold Him by the feet, yet He did not rebuke them, for there He appears as the Messiah. So also in John 20:27 with Thomas.

Galatians 3:13: A Reader Inquires

Question: "Does Gal. 3:13-`Christ hath redeemed us from the curse of the law, being made a curse for us'-apply to us Gentiles?" S.J.

Answer: The Galatian saints were Gentiles by nature, but after being saved they had listened to Judaising teachers. They began simply by faith, but then sought to perfect their lives by keeping the law. This was a basic departure from the truth of the gospel, and the beloved Apostle takes them to task very sharply for having removed from the grace of Christ to another gospel, which really was no gospel at all.

Paul takes up the case of Abraham and shows that the father of the Jews, and the one in whom they boasted, was blessed unconditionally with promises from God. The law was a condition or rule of life, imposed later-four centuries later-on the Jews, to prove their helplessness to answer to God's requirements. It caused sin to become exceeding sinful; that is, what they knew to be wrong by natural conscience became a transgression when the law forbade their doing it.

But is grace not to flow out to the Gentiles? for they need salvation too, although they were never under the law. Immediately, the Apostle adds, "Cursed is every one that hangeth on a tree: that the blessing of Abraham [who was blessed apart from and before the law] might come on the Gentiles through Jesus Christ." v. 14. The hanging on the tree then becomes the ground of blessing for poor Gentiles too. Then Paul concludes the point by saying, "That WE might receive the promise of the Spirit through faith." This "we" now embraces all, believing Jews and believing Gentiles.

The Beginning of the Creation of God: A Reader Inquires

Question: "What does 'the beginning of the creation of God' (Rev. 3:14) mean? Jehovah's Witnesses use it to prove that Christ was a created being. Is there a better translation of this?"

"All the promises of God in Him are yea, and in Him Amen." 2 Cor. 1:20. Every promise was affirmed in Him, and will be confirmed in Him. Everything is made good in Christ. In contrast with an unfaithful and untrue Christian profession as the light-bearer in this dark world, He only is "the faithful and true witness." Then comes the statement that He is "the beginning of the creation of God." Adam was the beginning of the first creation of men on earth, but, alas, all failed in him, and the first man came to his end at the cross, and has been set aside. "The second man is the Lord from heaven" (1 Cor. 15:47), and when He came forth in resurrection He was "the beginning of the creation of God." As the risen Man He is the head of the Church which is His body, and He is the head of a new race. Therefore it is beautiful to see that when man had failed in everything committed to him in responsibility, all is made good in the second Man, as "the beginning of the creation of God."

We do not hesitate to call any teaching that uses this verse to indicate that the Lord Jesus was a created being, a "doctrine of demons." It is wresting the Scriptures to their own destruction. He, blessed be His name, is the Lord from heaven, the creator and sustainer of all things; but He became a man, and in His death all of the first creation, of which Adam was the head, came to an end. He came forth in resurrection as the firstborn from the dead (the place of pre-eminence), and is "the beginning of the creation of God."

The Latter Times and the Last Days

What is the difference between the "latter times" of 1 Tim. 4 and the "last days" of 2 Tim. 3?

Answer: There are at least three differences between the "latter times" and the "last days."

Different periods of time are contemplated.

The number of people involved is not the same in both. 3) The features that mark the periods are vastly different. We shall consider the differences in this order.

The "latter times" means merely some point of time later than the time of writing the epistle. The full development of these times came about the fourth century, although an evil was showing itself in the Apostle's day, which led to the "latter times" error. We shall notice this more fully in considering the features that mark the "latter times."

The "last days" are what the words imply—the last days of the Christian profession. It does not necessarily mean only a few days, but whatever period of time at the end of this era which shall be marked by its distinctive characters.

In the "latter times" some would depart from the faith. It would not be a general departure, but be limited in scope. There would be false teachers who would propagate lies, which indeed would have their origin in "doctrines of demons," and some would be led astray.

The "last days" are not marked by partial declension but by a general spiritual and moral breakdown—the whole period would bear the impress of giving up the vital elements of Christianity. Indeed, the word "men" at the beginning of the description of the "last days" is indicative of carnality. The Corinthians had been charged with being carnal and walking as men (1 Cor. 3:3). The general state of the whole profession shall have sunk to that of mere nature—"men"—where the conduct of the natural man might be expected.

We shall now consider the distinctive features of the two periods of time.

3) In the "latter times" false teachers with seared consciences would come teaching doctrines of demons. These teachers despised the Creator and rejected His provisions under the pretext of thereby obtaining a greater degree of sanctity. This form of evil was even then in the Apostle's day beginning to show itself. It had its roots in the Gnostic system of error which was imported from oriental mysticism. Gnosticism was known in the East before Christianity began; it was an airy philosophy derived from various Eastern cults. It was named from the Greek word for knowledge and made great pretensions to wisdom and knowledge.

Shortly after the establishment of Christianity the adherents of this metaphysical error began to infiltrate the ranks of Christians. As might be expected, they denied the deity and humanity of the Lord Jesus. The Apostle John warned the saints of those who confess not "Jesus Christ come in flesh" (1 John 4:3; J.N.D. Trans.).

The proponents of this mystic adulteration of the gospel taught that the Christians needed to add something to their faith in Christ—that they needed to follow certain human rules for purification of the flesh. It was against this false doctrine that the Apostle Paul wrote to the Colossians when he said, "Ye are complete in Him." What did they need to add to their fitness in Christ? they were already complete in Him.

When the Apostle asked the Colossians, "Why... are ye subject to ordinances"? (chap. 2:20), he was referring to the Gnostic rules for human improvement; such as, "Touch not; taste not; handle not." These things indeed made "a show of wisdom in will-worship, and humility, and neglecting of the body;... to the satisfying of the flesh." Man naturally likes a system that makes something of him and his flesh, even though it causes him to neglect his body and treat it harshly. It was "science falsely so called" (1 Tim. 6:20).

With this background it became easy to introduce a teaching that the body was evil, marriage defiling, and animals eaten as food to be abhorred. So in the "latter times" wicked teachers forbade the saints to marry on the false premise that they would thereby attain greater sanctity. This evil system (known as Manicheism after a Persian magician) treated the body as evil and vile, but the Word of God does not speak of the body as such. The only time that the word "vile" is used of the body is a mistranslation (Phil. 3:21); our bodies are bodies of humiliation at present, for they are not yet glorified. "The body is... for the Lord."

To forbid or despise marriage was to despise God who made the body and instituted the relationship. Fornication or any immoral use of the body is wrong, but marriage is to be held in every way in honor (see Heb. 13:4; J.N.D. Trans.). God will judge those who indulge in unlawful lusts, for He is the 'avenger of all these things.... For God has not called us to uncleanness but in sanctification" (see 1 Thess. 4:3-8; J.N.D. Trans.), but legitimate marriage is of God who said, "It is not good that the man should be alone," and who "from the beginning... made them male and female."

The command to "abstain from meats" was also a thrust at God Himself, for He it was who gave man flesh to eat (Gen. 9:3). God is wiser than men and what He gave and sanctified by His Word does not defile. We might mention, however, that to the children of Israel, who were in a special relationship with Him, there were special instructions given describing "clean and unclean," and which may be eaten and which may not. These regulations have a special spiritual significance for us (for this we refer the reader to Notes on Leviticus by C.H.M.), but the Gentiles never were placed under such restrictions, and in Acts 15 an attempt to introduce Jewish rules for the Christians at Antioch was promptly stopped by the Spirit of God.

Doubtless the celibacy of the priesthood in the Roman Catholic Church, and the prohibition of meat eating in the Seventh Day Adventist cult stem from the same root. They are both from the error of the "latter times" against which Paul by the Spirit of God wrote.

We would add a word of caution, however. A servant of the Lord may forego marriage because he deems that he cannot fulfill the work the Lord has given him to do and at the same time rightly carry out his responsibilities of marriage. This was the case with Paul, but he did not do it to attain special holiness, nor did he speak disparagingly of marriage; rather, he upheld its divine sanction and admonished that its obligations be not neglected or despised. In seeking elders or overseers in the Church, married men who had not neglected their responsibilities were the only ones who qualified.

In the same way, a saint may go without food for a time because of earnestness of prayer before God in some exercise of soul, but this is a special fasting and not for the purpose of attaining holiness. Or one may because of ill health have to forego the use of meat, but that is not despising meat "which God hath created to be received with thanksgiving of them which believe and know the truth." It is well to note the word here regarding thanksgiving. While partaking of the Creator's bountiful provision we are not to forget Him; all is to be received with thankfulness to Him. It has all been sanctified by His Word and will not defile us; we are brought into a position of knowing His will and freely speaking to Him.

The "last days" are described as being difficult or trying times, not because "some shall depart from the faith," but because the whole tone and state of the Christian profession would have fallen. That which named the name of Christ would be largely an empty profession, while the deeds of the heathen world as described in Rom. 1 would be reproduced in Christendom. The empty form of Christianity would be retained to cloak all the unlovely works of the flesh. Each particular vice or evil may have been found at any time to some degree, but all of them together are to be so prevalent as to give a distinct character to the time.

Let us review the list and ask ourselves if we are not actually living in the "last days." "Men shall be lovers of self, lovers of money, boastful, arrogant, evil speakers, disobedient to parents, ungrateful, profane, without natural affection, implacable, slanderers, of unsubdued passions, savage, having no love for what is good, traitors, headlong, of vain pretensions, lovers of pleasure rather than lovers of God; having a form of piety but denying the power of it." 2 Tim. 3:2-5; J.N.D. Trans. Are not these things true now? Is not our day marked by men being lovers of self, money, and pleasure? And remember, this is not the heathen world; it is not China or Russia, where the outward form is thrown off, but the Western nations where we live.

We are living in times of great stress. We rub shoulders with those who claim to be Christians, but who are living to themselves. When we seek to walk as Christians should, as the grace of God has taught us—"soberly, righteously, and godly"—we are laughed at and despised. More and more situations develop which make it hard to stand aloof from the ungodly in school, in the office, in the shop, or elsewhere. Pressures of all kinds increase to have the saints of God join associations for the advancement of various causes: labor, industry, education, etc. Problems multiply with our children forced to attend institutions of public education, and there pressures are applied to have them join this and join that, to attend this and attend that. Parents are urged to open their homes to the literature of the day, much of which is diametrically opposed to the heavenly calling of the Christian. How is the Christian to stand out against all the current of a world headed for destruction in the mask of Christianity? By unswerving obedience to the Word of God, and by asking for wisdom from Him who gives liberally and upbraideth not.

We would say to our inquirer and to all our readers, WE ARE LIVING IN THE LAST DAYS. These are times of stress for those who would walk with God. Many dear Christians have succumbed to the baneful influence; many more are weakening under constant and increasing pressure; but the word of God for us, in the same chapter that tells of the trials, is "Continue thou." No matter what happens or who falls in line with the trend, there is never an excuse for us to give up. "Continue" means to go on, and on, and "thou" is so limited that we cannot pass it off. For all this we need "grace to help in time of need," and we know where it may be found—at the "throne of grace" (Heb. 4:16). PM.

A Reader Inquires: A Reader Inquires

"Would it be correct to say to a sinner that he will not be judged for his sins, but only for rejecting Christ? or would it be proper to tell him that God does not raise the sin question with him, but rather only how he treats His Son?"

ANSWER: This could be said by some without intending to express anything contrary to the truth of God, but it is better to hold fast to what the Scripture says. You will never find that the Apostle Paul so preached. He pressed on men that they were sinners and needed to repent. See what he says at Athens: "God... commandeth all men every where to repent: because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained." Acts 17:30, 31.

Man is a sinner, and as such he needs to repent. When anyone, like the Philippian jailer, sees himself to be a sinner and lost, and desires to be saved, then the word for him is, "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts 16:3 t.

We cannot drop the sin question—it must be settled between the sinner and his Maker, or he will perish in his sins. Cornelius was told to send for Peter to hear words whereby he could be saved. What were those words? "To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins." Acts 10:43. Notice that -being saved is connected with the remission of sins.

The crowning act of man's sin is the rejection of the Savior, the Son of God. This sin is the fatal one. No one need ever perish, for a Savior has been provided, but if He is rejected, the sinner's doom is sealed. In that sense the rejection of the Son brings the sinner into judgment, for had he accepted Him, he would never come into judgment. (Sec John 5:24.) This is probably what some persons have in mind when they make statements such as our inquirer mentions, but we should carefully avoid using phrases that are only half truths.

When the day of judgment comes, the sinner who stands there shall be judged for all his wicked words and deeds, not merely for rejecting the Son.

"God shall bring every work into judgment, with every secret thing." Eccles. 12:14.

"In the day when God shall judge the secrets of men." Rom. 2:16.

"Every idle word that men shall speak, they shall give account thereof in the day of judgment." Matt. 12:36.

"And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them: and they were judged every man according to their works." Rev. 20:12, 13.

It is to be feared that there is much shallow preaching today that does not plow up the soil and reach the conscience of the sinner. He needs to be brought into the presence of God where he sees himself in his true condition—a sinner on the road to hell. Then the good news of salvation through the work of the Lord Jesus Christ brings him peace and joy. The whole fabric of the gospel has to do with the sin question. It was this that brought the Savior to the cross, and there God has been declared righteous in saving the guilty sinner who believes.

What Is Regeneration? A Reader Inquires

ANSWER: The word "regeneration" is often used loosely when "born again" is meant, but a careful examination of the subject will show that it is an incorrect usage of the word. They are not the same words in the Greek any more than in the English.

New birth is that sovereign act of the Spirit of God producing a new life in a soul that has been dead—dead in sins. It is obviously impossible for a dead person to do anything; if anything is done it must be done by another. Therefore we read in James, "Of His own will begat He us with the word of truth" (chap. 1:18). In John 3 it is spoken of as being born of water (the Word) and of the Spirit; so also in 1 Pet. 1:23 we are told that we were born again by the Word of God. So then new birth is the act of the Spirit of God using the Word of God to produce an entirely new life. The soul thus born again will lack peace until by faith he sees that the precious blood of Christ was shed for him. Cornelius in Acts 10 and 11 is a good example of this.

Regeneration, however, is only mentioned twice in Scripture: once in Matt. 19:28, and again in Titus 3:5. In neither case is new birth the thought, but rather a complete change of condition.

In Matthew it says, "in the regeneration when the Son of man shall sit in the throne of His glory." We might ask, When will this be? Matt. 25:31 will shed light on it—"When the Son of man shall come" (or, shall have come) "in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations." This is plainly an earthly scene for there will be no nations in heaven; it is the time when the Son of man will set up His throne on earth—the Millennium.

Thus we see that "the regeneration" is the glorious day of the Son of man on earth -"the days of heaven upon the earth"—those days foretold all through the Old Testament prophecies. Satan will have been bound, the forces of evil destroyed, nations will not lift up sword any more, death will be rare and only for overt wickedness, sorrow and tears shall vanish, the earth shall then yield her strength and there will be no more hunger, righteousness shall reign, "the wolf... shall dwell with the lamb," and "the earth shall be full of the knowledge of the Loan, as the waters cover the sea." Our poor minds which are so accustomed to the condition of things in this sin-defiled and suffering world cannot comprehend the great change that will be ushered in by the Son of man in His day; this new scene is called "the regeneration." Truly it will be a new condition for the whole animate creation.

Now let us look at the other place where the word "regeneration" is found:

"Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Savior." Titus 3:5, 6.

First we are told that He has saved us, not because of our works, but according to His mercy, and that through the washing of regeneration. The one who is saved was born a sinner and at a distance from God; then that evil nature bore its own fruit; but God has come in and brought about a complete change. He who was in the kingdom of darkness has been translated into the kingdom of the Son of His love. God is not satisfied merely to have one saved from hell; He brings such a one into a whole new sphere. He has not left us where we were, nor what we were. This is more than being "born again" which is the communication of life; it is the whole new order of things into which we have been brought, but of course a new life was necessary to it.

Of this great change baptism is the outward sign, or symbol. We have been baptized unto Christ's death (Rom. 6) and now are to walk in newness of life. Baptism is unto death, but then there is the manifestation of life a new life. It is to be feared that the real import of baptism is often lost sight of, for it is not a meaningless sign. In order for us to be brought out of that wherein we were held, death was necessary—the death of Christ and also resurrection—the resurrection of Christ. Christian baptism was instituted to set forth this great truth; not that baptism ever has, or ever will, save anyone, but it does have a special significance for us which should not be overlooked.

In 1 Pet. 3 we are reminded that the world in Noah's day perished, but "eight souls were saved through [not, by] water" (N. Trans.). The ark was a type of that which saves the soul, even of the death of the Lord Jesus Christ. He bore all the storm and judgment, so that all who take refuge in Him are saved through His death, and of course resurrection. Then the Spirit of God by Peter goes on to say that "the like figure... even baptism doth also now save us." Baptism is a figure of that which now saves; it is the figure of the death of Christ. Baptism does not save, but it is the symbol of that which does, "by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God." (See vv. 20-22.)

And where did the ark that saved those "eight souls" leave them? Not in the old scene of corruption and violence, but on a cleansed earth. All this was but a type, for that cleansed earth was soon spoiled, but now if any man is "in Christ" he is a new creation where all things are of God. Blessed place into which we have been brought! and brought there not through our works, but by the death and resurrection of Him who is now in heaven. God must have moral conformity to Himself in those brought to Him.

In Titus 2 it says, "Our Savior Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." It does not say that He gave Himself for us to deliver us from the pit, but that He might have a people who are suitable to Himself.

Another has said, "God has saved us by purifying us; He could not do otherwise. To be in relationship with Himself there must be practical purity."

This is the "washing of regeneration." It is the cleansing that brings us into a state where everything is new, everything of God. "If any man be in Christ, he is a new creature [creation]: old things are passed away; behold, all things are become new." 2 Cor. 5:17.

If "the regeneration" is that new state of bliss which will be ushered in by the Son of man, Titus 3. the Christian of this day is in it already morally. He does not have to wait for "the regeneration" to be brought into a condition and sphere of conformity to the mind of God.

There is a somewhat similar thought in what is said about the day that is coming. We read that the Millennium will be the time of the shining forth of the "Sun of righteousness" (Mal. 4:2); it will be the glorious day for the earth. Now the earth is shrouded in moral darkness; it is night here (although "the night is far spent, the day is at hand"), but does the Christian have to wait for the day to come? No, he is already there; "We are not of the night, nor of darkness" (1 Thess. 5:5), for we are already of the day that is coming (v. 8). While we are living upon the earth that is veiled by the night, we are of the light (Eph. 5:8) and belong to the day that will soon dawn.

Thus we have been saved, and washed, and are already of the regeneration—even in a better way. God has made us clean and new, before the day of the regeneration dawns upon the earth. How blessed is our place now! May we enter more into it by faith, and thus we shall manifest it more before the world which is still lying in darkness (Rom. 13:12, 13).

Another thing that is added in Titus 3:5 is the "renewing of the Holy Ghost." This is different from that which is found in the 6th verse: "Which He shed on us abundantly through Jesus Christ our Savior"—the blessed fact of the sealing of the Spirit. Yes, everyone who is saved, also has the Spirit of God dwelling in him—shed on him abundantly -but there is more. That blessed heavenly Guest is not only the seal of what we have, and the earnest of what we are to get, but He is the energy and power of all in the new creation. He maintains us by His power in all that into which we have been brought. There is not, and never can be, any lack, for we are maintained in all the strength of God the Holy Spirit—the "renewing of the Holy Ghost." His work is continuous, as we read, "He shall take of Mine, and show it unto you," "He will guide you into all truth," "He will show you things to come," and "He maketh intercession for us." ( John 16:13-15; Rom. 8:26.)

Dear reader, the reviewing of these things as before the Lord so as to 'answer your question suitably (which we trust has been done) has caused our hearts to rise up in thankfulness to God for all that He has wrought for us and in us. He not only gave His beloved Son for us, but He by His Spirit gave us a new life when we were dead; then He gave us to trust in the work and shed blood of Christ, and gave us peace in believing; but more, He has cleansed us from all that we

were by nature and brought us into relationship and conformity with Himself; and then He keeps us in that place by His own power by the Spirit—the Holy Spirit whom we have already received. How little do our poor hearts enter into what has really been wrought for us, and what is constantly being done for us and in us. To God be all the praise! It was all of His own will, and by His grace and mercy!

Later Times and Last Days

ANSWER: There are at least three differences between the "latter times" and the "last days." 1. Different periods of time are contemplated. 2. The number of people involved is not the same in both. 3. The features that mark the periods are vastly different. We shall consider the differences in this order.

In the "latter times" some would depart from the faith. It would not be a general departure, but be limited in scope.

There would be false teachers who would propagate lies, which indeed would have their origin in "doctrines of demons," and some would be led astray.

We shall now consider the distinctive features of the two periods of time.

In the "latter times" false teachers, with seared consciences, would come teaching doctrines of demons. These teachers despised the Creator and rejected His provisions under the pretext of thereby obtaining a greater degree of sanctity. This form of evil was even then in the Apostle's day beginning to show itself. It had its roots in the Gnostic system of error which was imported from Oriental mysticism. Gnosticism was known in the East before Christianity began; it was an airy philosophy derived from various Eastern cults. It was named from the Greek word for knowledge and made great pretensions to wisdom and knowledge.

When the Apostle asked the Colossians, "Why... are ye subject to ordinances" (chap. 2:20), he was referring to the Gnostic rules for human improvement; such as, "Touch not; taste not; handle not." These things indeed made "a show of wisdom in will-worship, and humility, and neglecting of the body;... to the satisfying of the flesh." Man naturally likes a system that makes something of him and his flesh, even though it causes him to neglect his body, and treat it harshly. It was "science falsely so called" (1 Tim. 6:20).

To forbid or despise marriage was to despise God who made the body and instituted the relationship. Fornication or any immoral use of the body is wrong, but marriage is to be held in every way in honor (see Heb. 13:4; N. Trans.). God will judge those who indulge in unlawful lusts, for He is the "avenger of all these things.... For God has not called us to uncleanness, but in sanctification" (see 1 Thess. 4:3-8; N. Trans.), but legitimate marriage is of God who said, "It is not good that the man should be alone," and who "from the beginning... made them male and female."

The command to "abstain from meats" was also a thrust at God Himself, for He it was who gave man flesh to eat (Gen. 9:3).

God is wiser than men, and, what He gave and sanctified by His Word does not defile. We might mention, however, that to the children of Israel, who were in a special relationship with Him, there were special instructions given describing "clean and unclean," and which may be eaten and which may not. These regulations have a special spiritual significance for us (for this we refer the reader to Notes on Leviticus by C.H.M.), but the Gentiles never were placed under such restrictions, and in Acts 15 an attempt to introduce Jewish rules for the Christians at Antioch was promptly stopped by the Spirit of God.

Doubtless the celibacy of the priesthood in the Roman Catholic Church, and the prohibition of meat eating in the Seventh Day Adventist cult stem from the same root. They are both from the errors of the "latter times" against which Paul by the Spirit of God wrote.

In the same way, a saint may go without food for a time because of earnestness of prayer before God in some exercise of soul, but this is special fasting and not for the purpose of attaining holiness. Or one may because of ill health have to forego the use of meat, but that is not despising meat "which God hath created to be received with thanksgiving of them which believe and know the truth." It is well to note the word here regarding thanksgiving. While partaking of the Creator's bountiful provision we are not to forget Him; all is to be received with thankfulness to Him. It has all been sanctified by His Word and will not defile us; we are brought into a position of knowing His will and freely speaking to Him.

The "last days" are described as being difficult or trying times, not because "some shall depart from the faith" but because the whole tone and state of the Christian profession would have fallen. That which named the name of Christ would be largely an empty profession, while the deeds of the heathen world as described in Rom. 1 would be reproduced in Christendom. The empty form of Christianity would be retained to cloak all the unlovely works of the flesh. Each particular vice or evil may have been found at any time to some degree, but all of them together are to be so prevalent as to give a distinct character to the time.

Let us review the list and ask ourselves if we are not actually living in the "last days." "Men shall be lovers of self, lovers of money, boastful, arrogant, evil speakers, disobedient to parents, ungrateful, profane, without natural affection, implacable, slanderers, of unsubdued passions, savage, having no love for what is good, traitors, headlong, of vain pretensions, lovers of pleasure rather than lovers of God; having a form of piety but denying the power of it." 2 Tim. 3:2-5; N. Trans. Are not these things true now? Is not our day marked by men being lovers of self, money, and pleasure? And remember, this is not the heathen world; it is not China, or Russia, where the outward form is thrown off, but the Western nations where we live.

We are living in times of great stress. We rub shoulders with those who claim to be Christians, but who are living to themselves. When we seek to walk as Christians should, as the grace of God

has taught us -"soberly, righteously, and godly"—we are laughed at and despised. More and more situations develop which make it hard to stand aloof from the ungodly in school, in the office, in the shop, or elsewhere. Pressures of all kinds increase to have the saints of God join associations for the advancement of various causes: labor, industry, education, etc. Problems multiply with our children forced to attend institutions of public education, and there pressures are applied to have them join this and join that, to attend this and attend that. Parents are urged to open their homes to the literature of the day, much of which is diametrically opposed to the heavenly calling of the Christian. How is the Christian to stand out against all the current of a world headed for destruction in the mask of Christianity? By unswerving obedience to the Word of God, and by asking for wisdom from Him who gives liberally and upbraids not.

We would say to our inquirer, and to all our readers, WE ARE LIVING IN THE LAST DAYS. These are times of stress for those who would walk with God. Many dear Christians have succumbed to the baneful influence; many more are weakening under constant and increasing pressure; bit the word of God for us; in the same chapter that tells of the trials, is "Continue THOU." No matter what happens or who falls in line with the trend, there is never an excuse for us to give up. "Continue" means to go on, and on, and "thou" is so limited that we cannot pass it off. For all this we need "grace to help in time of need," and we know where it may be found—at the "throne of grace" (Heb. 4:16).

Hebrews 10:26-31: A Reader Inquires

ANSWER: Before making any comments on these verses we shall quote them, so as to have them before us.

"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye; shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God."

It would be well to keep before us that the Apostle, by the Spirit, was writing to the professed believers from among the Jews. Large numbers of them turned to the Lord from the rituals of Judaism (Acts 2:41; 4:4; 6:7; 21: _ 20), but some of them, because there was no reality in their profession, were in constant danger of apostatizing. The Apostle treated them all as real, but supposed that some might turn back, and consequently gave solemn words of warning. He had painstakingly set forth the immense superiority of the realities of Christianity over the old system of types and shadows. A word frequently found in the epistle is "better"; they had been brought into the better things.

In the 9th and 10th chapters the Apostle had shown the infinite worth and unchangeableness of the one sacrifice of Christ, in contrast with the often repeated and never satisfactory sacrifices of the Mosaic economy. This one "better" sacrifice had forever perfected the true believer. It would never be repeated, and never would need to be.

If a professor of faith in Christ would, after coming to that objective knowledge, turn back, there would be no more sacrifice for sins. His case would then be hopeless; he would have forsaken what he had learned (intellectually at least, we do not say in reality) was the only suitable sacrifice before God.

Such a one turning back would prove that he was never saved at all, and in turning back he would be going on willfully in sin. It would be an entirely different case from one who was saved and fell into some sin or grievous fault. The latter would feel the sin and the dishonor to the Lord, and judge himself for the allowance of the flesh's acting. For such cases there is provision: "If any man sin, we have an advocate with the Father." 1 John 2:1. The advocacy of Christ would be needed for such sin, but relationship would not change; it is still with the Father. And the one who thus falls into sin confesses it—"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

The case supposed in Heb. 10 is that of apostasy; that is, forsaking Christ and His one perfect offering. If you speak to a true saint who has failed, and you ask him, Would you give up Christ? he would instinctively say, Oh, no, I could never do that; He is all to me. Herein lies the vast difference between a saint's falling, and a mere professor giving up his profession and turning back to his sins.

The being sanctified by blood mentioned in verse 29 is an outward separation which may or may not be real. When the first covenant was instituted with Israel, Moses sprinkled "both the book and all the people" (Heb. 9:19). They were all marked then, and that by blood; and all who came within the pale of Christian profession were outwardly set apart by blood—the blood upon which the new covenant will yet be established with Israel.

For any who apostatize and forsake Christ, there is nothing left but looking for judgment and fiery indignation. This is reserved for the adversaries, and an apostate places himself among such; in fact, he is apt to become one of the worst. Some of the most bitter enemies of Christ and the gospel were once professors, yes, even preachers of the gospel. Judgment much worse than that which befell the despisers of the law given by Moses awaits all such. It is indeed a fearful thing to fall into the hands of the living God.

There is another solemn reflection in this connection: verse 25 is directly connected with this apostasy. Perhaps their turning back first became apparent when they neglected the public testimony to His name, for it brought shame and reproach that they were not willing to suffer. Therefore we get the solemn exhortation:

"Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching."

The Lord has placed His approval on the gathering together of His saints, and it is in the assembly that He ministers by the Spirit. The Lord never intended that His saints should walk as isolated entities. If one were unavoidably hindered from such assembly the Lord would sympathize with him, but to carelessly neglect such opportunities can only accrue loss to oneself.

We might add one word as to Hebrews 6 where a similar truth is given. In that chapter the apostasy is turning back from the circle where the demonstration of the power of the Spirit of God was witnessed.

We get apostasy today in those who turn back from the profession of an orthodox creed, either to willful sin as the washed sow returns to the mire (note, it was never a sheep, but only a sow all the while), or to the embrace of that which denies the Person and work of our Lord Jesus Christ; such as atheism, modernism, Unitarianism, Russellism ( Jehovah's Witnesses), Christian Science, Seventh Day Adventism, and the like.

There is hope that a mere lifeless professor of Christ may at some time turn to God in true repentance, and with living faith accept the Lord Jesus Christ as his personal Savior, but if he abandons that outward profession and denies either His Person or the value of His atoning work it is apostasy. Therefore let all professors take heed to the words of warning. It is indeed solemn to trample under foot the Son of God and to do despite (to insult) to the Spirit of grace—and all the worse because it is the Spirit of GRACE.

Correspondence: Heb. 9:26; Rev. 2:9, 3:9

Ans. (a) Heb. 9:26 presents to us the finished work of Christ. It is done at the end of the world, or age of man's trial. God's "due time" when man was proved to be ungodly and without strength to improve himself (Rom. 5:6). All the sacrifices under the law were but shadows of this great Sacrifice, and these could not purge from sin. The one Sacrifice alone can give the certainty that the believer's sins are gone forever, so that the worshiper once purged has no more conscience of sins. He knows, therefore, that by one sacrifice he is perfected forever in the sight of God. (Heb. 10:14.)

In Verse 19 he has now access into the holiest; that is, the immediate presence of God. He goes in in his priestly character, having his heart sprinkled from an evil conscience, and his body washed with pure water. (This alludes to Lev. 8:6, 30-our priestly place.) But in approaching to God we also need the daily cleansing that gives us a moral fitness spoken of "a true heart, in full assurance of faith," for though we are true children of God, and holy priests, we need always self-judgment of our ways.

(b) The verses, John 20:17-23, belong to Christianity. The new relationship as children of God our Father, and as Christ's brethren is seen; also Christ as the center and object of gathering. Then His disciples are sent ones (apostle means sent ones); and these are seen here as having His new risen life and the Holy Ghost (this anticipates the coming of the Holy Ghost); so Verse 23 is the result of their ministry. The Lord committeed to His apostles the truth of the gospel and through them we now have it in the Scriptures, so that they had a special place of authority to administer this truth that we have not, vet it belongs to the word which any Christian may speak. Personally they had the authority, and in this sense were ambassadors for Christ, so that this 23rd verse does not belong to any-man or set of men now, and if any claim this place, it is usurpation: This refers specially to their testimony in the gospel. (See also 2 Cor. 2:14-16.)

Ques. What is taught by the Seven Churches? What is the "Synagogue of Satan?" (Rev. 2:9; 3:9.) M. D.

Ans. Seven is the number of spiritual completeness. Chapters Rev. 2 and 3 give us a complete picture of the spiritual state or condition of the Church as the Lord's witness here on earth from the time John wrote, till its end when Christ comes to claim His own out of it. The chief mark of each we might say: Ephesus, declension; Smyrna, persecution or suffering for Christ; Pergamos, worldliness; Thyatira, seeking worldly power; Sardis, formal religion; Philadelphia, revival of the truth of Christ's person and coming; Laodicea, indifference to the claims of Christ. The last four run on concurrently till the end. May the Lord keep our hearts true to Himself.

“The Synagogue of Satan" is spoken of in the two phases of the assembly where no fault is found with them. It is there traditional religion opposes the truth, they "say they are Jews"-the people of God-but "they do lie." They try to improve the flesh and to keep the law, and this recognizes good in man, whereas the truth is "in my flesh dwelleth no good thing." Compare for the word "Jew," which means "praise" (Rom. 2:21, 22; Gen. 29:35), those that say they are Jews, praise themselves; they are good in their own eyes.

Correspondence: Distress of Nations (Matt. 24:32-33)

Ques. What does Matt. 24:32, 33 teach? ( See also Mark 13:28, 29; Luke 21:29.) Does it mean the distress of nations at the present time?

Or is it like Rev. 6? M. D.

Is the olive tree (Rom. 11) Christ or the Church? Into what were the Gentiles graffed?

W. G.

Ans. There are three trees specially mentioned in the New Testament. The vine, the fig and the olive; each teaches its own lesson.

1st. The Vine. Israel was the vine brought out of Egypt (Psa. 8:8), but it became a degenerate vine. The Lord setting it aside, said: "I" am the true vine, and My Father is the husbandman,... and ye are the branches." This was while He was on earth, and now as crucified, dead, risen and ascended to the Father, He is Head of His body, the church. Our relationship with him is members of His body. (Rom. 12:4, 5; 1 Cor. 12:12-27). This is a living union where no cutting off can be. The lesson now for us in the vine is a lesson on fruit bearing-a lesson on how to walk in communion with the Lord. We all should know how easy it is to get out of communion with the Lord, and we need to remember that He has said, "Without Me ye can do nothing (Ver. 51. The word for us here is, "Abide in Me.”

2nd. The fig tree is Israel in the flesh, that bore nothing hut leaves, though the Lord had taken great pains with it. The Lord cursed it, showing us that it never will bear fruit. (Compare Luke 13:6-9; Matt. 21:17-20; Mark 11:12-14.) But in John 1:48-5o we see Nathaniel (the figure of the believing remnant among the Jews), an Israelite in whom is no guile, under the fig tree, showing us how the Lord respects the godly ones, and after the death of Christ, when the Holy Spirit came, those godly Jews were brought into the body of Christ, and into the House of God (1 Cor. 12:12, 13; 1 Tim. 3:15; Acts 2:5-47)

3rd. The olive tree is God's witness or testimony on the earth. Abraham was called out to be this, then his children, Isaac and Jacob, then Israel, then because of Israel's failure, some of them were broken off, and the Gentiles were graffed in. Israel had what was of God-the Word of God, Moses and the prophets (Rom. 3:2; 9:4), but now it is in the Christian profession we find what God owns. The Holy Spirit dwells in us and with us, and we have the whole Word of God-the Bible. Then the Gentile assembly is seen to fail, and these wild olive branches will be broken off, and the natural branches grafted in again. So that when the Church, the body of Christ, is taken home at the coming of the Lord for His saints, the testimony will again return to the Jews, and Israel as a whole will be saved. No child of God can be broken off from Christ. He cannot cease to he one of His members, he cannot lose his salvation.

When the Jews get back into their land, and are seen prospering, it is the fig tree budding, but they are in unbelief, and do not believe on the Lord Jesus as their king till they see Him.

Till the Lord Jesus comes for to take home His heavenly people, there is no prophecy being fulfilled. The distress of nations spoken of, and Rev. 6 are to be after we are gone.

The Altars in Ezekiel

Question: "Eze. 40:47; 'And the altar... was before the house.' Is this the same altar as is described in chapter 43:13-17?"

Answer: Yes, it is the burnt offering altar of Eze. 43:13. This is shown by the expression, "before the house." The "house" is the "Holy Square, called especially the House (chap. 41:13-15), 100 cubits by 100 cubits. The Holy Square is intersected at the center by the square of the inner court, the Throne of Glory the center of it." Before this house was the altar of burnt offering, placed geometrically in the center of the Altar Square, 100 cubits by 100 cubits. Chap. 40:47.

Question: "Eze. 41:22; 'The altar of wood,' etc. 'This is the table that is before the Loan.' What altar-table is this? (Table of Showbread or Altar of Incense) or is it something new altogether, and where exactly would it be located—'before the LORD.' To what use might it be put?... If the Altar-Table is in the inner sanctuary it seems to be all that is in there -if not what else is within the Holiest of All—apart from 'the glory of the Loan'? Chap. 43:4."

Answer: This is the Altar-Table that answers to the altar of incense in the tabernacle. Note the difference in expression: The burnt offering altar was "before the house"; this altar is "before the Lord." It is in the approximate position of the altar of incense in the tabernacle. We cannot be sure as to what use it is to be put, as it was said to be made of wood, with no mention of any metal. But when the time comes, all will be made clear to those who shall use it. In the most holy place was only the "glory of the LORD."

Question: "Eze. 44:16; 'They shall come near to My table.' Is this the altar of chapter 43:13-17, or the Altar-Table of chapter 41:22?" T.M.

Answer: This is the altar of chapter 43:13-17, as is evidenced by the fact that the priests are to "offer unto Me the fat and the blood" (v. 15). This could only be on the altar of burnt offering.

Correspondence: 1 Thess. 4:13-17; Mat. 24:34; Luke 21:32; 1 Cor. 9:27; Gal. 4:6

Ques. 1 Thess. 4:13-17. Here the coming is for the Church, is it not? Will all the Old Testament saints, before and after the flood be raised at this time, and caught up to meet the Lord in the air? G. E. F. P.

Arts. Yes, 1 Cor. 15:23 is quite clear. "They that are Christ's at His coming." All the saints who have died and are at that time in their graves will be raised and caught up together with the changed living ones to meet the Lord. The Old Testament saints are dear to Him, though they are not in the Church.

Verse 14 is Christ's coming with His saints to reign.

Verses 15-18 explain that He comes for them before that. These verses are a parenthesis.

The twenty-four elders in Revelation, include all the heavenly saints, of both Old and New Testaments.

Ques. What does "This generation shall not pass, till all these things be fulfilled" mean?

Matt. 24:34; Luke 21:32. H. G. C.

Ans.., It means that the Jews will have the same unbelieving character when the Lord comes to fulfill His word as they had when He was on earth.

Ques. What is the meaning of the word "Castaway"? 1 Cor. 9:27.

What connection has "keeping the body under and bringing it unto subjection" with “salvation”?

C. M.

Ans. Castaway, means: utterly rejected, reprobate, totally bad. "The word castaway troubles some. People have tried to make out that a castaway is not a castaway Paul was perfectly well assured as to himself; hut he says if he had been merely preaching, he would have been falsely assured; but if not merely beating the air, he was rightly assured." (J. N. D. notes on 1 Cor.)

To keep the body under and bring it into subjection is to apply the truth of the death of Christ to myself, and this no unconverted person could do, only living Christians. Many preachers are not converted and will perish. (Compare Ron). 6:6, 11, 12; 8:10; 2 Cor. 4:10; 1 Peter 4:1, 2.)

Ques. On Gal. 4:6, by C.

Ans. The Holy Spirit is called the Spirit of His Son in the passage, to assure our hearts of our relationship as children to the Father, and that He, loves us with the same love wherewith He "loves His Son. (John 17:26.)

Correspondence: Mark 8:38; 1 Pet. 4:1-2; Rev. 3:4

Ques. Mark 8:38. J. D. A.AR 8:38{

Ans. The Lord proved by His words and works that He was the Son of God. He told His disciples He was to be rejected and killed and rise again. Peter rebuked Him, and He had to rebuke Peter very severely. (Verses 32, 33.)

He then taught them that the value of the soul is beyond compare with the whole world. "What shall a man give in exchange for his soul?" Let everything else go, and secure salvation. Then in verse 38, is the warning, "Whosoever shall be ashamed of Me (Jesus) and of My words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when He cometh in the glory of His Father with the holy angels." Ashamed means to deny or disown, and so be disowned by Him in that day. Peter did not deny that Jesus was the Son of God, but he denied that he knew Him. He failed to confess Him, but Peter will not be denied when the Son of Man comes.

Ques. What does 1 Peter 4:1, 2 teach us? C. W.

Ans. The truth of our death with Christ is to be applied to our souls in our living. If we are dead with Christ, we should consistently ask ourselves in our every-day actions: Is it to please myself that I am living? or is it like Christ, our Lord and Savior, seeking to do the will of God? How many difficulties would be removed immediately, and our path made simple and plain, if we did so.

Ques. Is Rev. 3:4 present or future?

Ans. "They shall walk with Me in white" is future; "for they are worthy" is present. It is encouraging for our souls to see that the Lord is taking notice of our feeblest efforts to glorify Him.

Rev. 3:10. The "hour of temptation" is future. The saints will be kept from it by the Lord coming to take them to Himself. "Those that dwell on the earth" are a special class who claim the earth. ("Earthly-minded," Phil. 3:19.)

2 Cor. 12:7-10. These verses teach us that even an apostle had to be kept humble. The flesh in him is the same incorrigible thing as in us. So the Lord sent this "thorn in the flesh," this "Messenger of Satan" to buffet him. No matter what it was, it ties to keep him humble and dependent, needing the Lord's help and getting it day by day, with no credit to him, but all praise to the Lord for His faithfulness. So he was willing to be nothing and the Lord alone to be glorified. Having learned this he could say, "Therefore I take pleasure in weaknesses, in insults, in necessities, in persecutions, in straits for Christ: for when I am weak, then I am strong." May it be so with us also.

Correspondence: Explanation of Hebrews 10:26-29

Ques. Please explain Hebrews 10:26-29.

Ans. The writer is a Hebrew, so classes himself in with the nation, with those who had professed Christianity.

The Epistle sets Christ, the substance, in contrast with Judaism, the shadow.

The subject of chapters 9 and 10 is the one great perfect, all-sufficient sacrifice for sin, that can therefore never be repeated.

If under Moses' law there was no mercy to despisers, how much sorer would their judgment be who has trodden under foot the Son of God, and esteemed the blood of the Covenant wherewith he was sanctified an unholy thing, and has insulted the Spirit of God, Who has come to witness to its infinite efficacy.

There can be no mercy for those who willfully declare that the Lord Jesus Christ is no Saviour.

Peter in Luke 22:56-62 is a sample of a weak saint who denied that he knew his Lord, but he did not deny that Jesus was the Son of God.

Hebrews 10:39 speaks of true believers.

Correspondence: Matt. 24:22 and 29-35; Forgive and Not Forgive in Matt. 11:25-26

Ques. Please explain Matt. 24:22 and 29-35. Do the latter verses mean the end of the world? If so, what is the meaning of verse 34?

Ans. Verse 22 is understood to refer to the last half of the last, or seventieth week of Daniel's prophecy (Dan. 11:27), which is divided in two by the setting up of the image of the beast (Rev. 13). Each half consists of three and one half years.

The days of "great Tribulation" (Matt. 24:21,22) extend through the latter half of Daniel's week (see Dan. 9:27). So severe are the trials, that, had the time not been shortened to only 1260 days, no one would be able to live through them.

Verses 29 to 35 refer to the events immediately connected with the appearing of the Lord Jesus in judgment at the end of the tribulation week. They do not refer to the end of the "world", but to the end of that "age.”

Verse 34 means that the generation of unbelieving Jews would not have ceased from the earth till all these things were fulfilled.

Ques. Please explain "forgive, and not forgive" (Mark 11:25, 26).

Ans. We can easily see that an unforgiving spirit is a sad hindrance to prayer. It is a remarkable thing that when we get into the presence of God, our failure begins to come up before us. In this scripture we are exhorted to deal with every unforgiving thought against any person, that our prayers be not hindered.

We also see that such forgiveness is of a governmental kind. It is not eternal forgiveness. This we have once for all (Heb. 10:14), but it is what is needed to keep us going on in happy communion with our Father. It is therefore of great importance to see that we are not harboring unforgiving thoughts toward any.

“Be ye kind one to another, tenderhearted, forgiving one another, even as God in Christ hath forgiven you." Eph. 4:32.

Correspondence: John 10:35; Baptizing in the Name of; Jude 21; Heb. 12:22-24

Ques. Please explain John 10:35.

Ans. In Ex. 22:28. "gods" distinctly means judges or rulers, and it is in this sense the Lord uses the word here. These judges were the representatives of God's government in the earth, and if they were called gods, how could the Jews accuse Christ of blaspheming, for calling Himself the Son of God, when He had been sent in a far more special way.

Ques. Please explain the difference between baptizing "in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:19); "in the name of Jesus Christ" (Acts 2:38); "in the name of the Lord Jesus" (Acts 19:5).

Ans. The baptism is the same, and we should believe that the same words were used, as there is only the one command, but the baptism is described in different terms according to the case. Thus in the command when "all nations" are contemplated we get the full words given; in Acts 2, specially Jewish, the name of Jesus is made prominent, being the One who had been rejected by them; while in Acts 19 it is the "Lord Jesus" being Christ in resurrection, and not addressed specially to those who had just crucified Him.

Ques. Please explain Jude 21, "looking for the mercy of our Lord Jesus Christ unto eternal life.”

Ans. We give the following remarks by another. "When one sees what are the fruits of the heart of man, one feels that it must be His mercy which presents us without spot before His face, in that day, for eternal life with a God of holiness. No doubt it is His unchangeable faithfulness, but in the presence of so much evil, one thinks rather of the mercy. Compare in the same circumstances, what Paul says 2 Tim. 1:16. It is mercy which has made the difference between those that fail and those that stand (Compare Ex. 33:19).”

Ques. Is there any significance in the order observed in Heb. 12:22-24?

Ans. We think there is. There are eight things in all each being separated by the word "and." 1, the mount; 2, the city; 3, the innumerable company of angels; 4, the Church; 5, God; 6, spirits of just men; 7, Jesus; 8, the blood. The earthly Zion raised the apostles thoughts to the heavenly city and to heaven generally, then to their innumerable angelic hosts, and then to the Church enrolled there by the grace of God. God as judge, naturally introduces the spirits of those faithful ones who had suffered righteously on the earth. This leads on to the new covenant and its Mediator, who will again establish relationship with God's ancient people, and not only with them, but, in virtue of His precious blood (that does not cry for vengeance as did Abel's), with the whole Millennial earth. The passage thus speaks of God, Christ, heaven, angels, the Church, the remnant of the Jews, and the redeemed earth.

Correspondence: EPH 2:10; Language in DAN 5:25; Unbeliever in Eternity

Ques. Please explain the meaning of, "We are His workmanship created in Christ Jesus unto good works, etc.," Eph. 2:10.

Arts. The passage shows that we are created by God for His glory. It is a wonderful thing when the soul really grasps this. That we have not even to choose the good works that are to occupy us, for all things are of God, and He has prepared our path before us, and those works for which we are most suited. We trust many of our readers are found walking in this simple and God-honoring path.

Ques. What language are the four words in Dan. 5:25? Could the astrologers understand any of them? Why is Upharsin changed to Peres in the interpretation?

Ans. In the old Chaldee, Mene, Mene, meaning in Hebrew and Chaldee "he hath numbered and finished." Tekel (Chaldee) "thou are weighed," or (Hebrew) "thou art too light." Upharsin, pharsin, or Peres; Pharsin in Hebrew means "the Persians;" Paresin in Chaldee signifies "dividing." Possibly the astrologers would not, as well as could not interpret such a fearful message to King Belshazzar.

Ques. Kindly say what kind of life the unbeliever will have throughout eternity, and what kind of body he will have?

Ans. We do not know anything more than that he will have a perpetuity of existence in unutterable misery, and that the body will be immortal. Eternal life, properly speaking, belongs to the Christian alone, and means much more than existing forever, which is equally true of the unbeliever. Only those who are in Christ have eternal life; the others, although existing forever, shall not see life. (John 3:36.)

Correspondence: Entanglements in 2TI 2:4; 1CO 11:30; LUK 16:1-12

Ques. What do you think entanglements are, in 2 Timothy 2:4?

Ans. The man of God, of whom Timothy was one, is represented in a threefold way here: as a soldier (vss. 3, 4); as one striving for the masteries in the games (vs. 5), and as a husbandman (vs. 6).

The runner, contending with others, must obey the rules of the game, or he will lose the prize (vs. 5).

The husbandman must labor,—plowing, harrowing, sowing the seed, cultivating, etc., and then wait with patience before he gets any results out of his field.

May we each, who are children of God, seek also to be men of God:—in singleness of eye, and purpose of heart; in obedience to the blessed Word of God, and in enduring labor, go on till we see our blessed Lord, that we may hear Him say, "Well done, good and faithful servant" (Matt. 25:21; 1 Cor. 15:58), and it will all be done by the love of Christ constraining us (2 Cor. 5:14).

Ques. Please explain, "For this cause many are weak and sickly among you, and many sleep." 1 Cor. 11:30.

Ans. These persons had failed to judge themselves—failed to discern the Lord's body in the broken bread—they had eaten in an unworthy manner, though they were true Christians, and hence God, in His government of His house, had to chasten them by bodily sickness even unto death, in order that they might not be condemned with the world. No doubt others were called to learn and take warning from the discipline exercised upon those erring ones.

Ques. Luke 16:1-12.

Ans. As to the parable of the unjust steward, the moral is this—use the present with an eye to the future—"The Lord commends the unjust steward" not for his honesty surely, but because he had dealt wisely; and the wisdom consists simply in providing for the future. This is the point of the parable. The lesson it teaches us is to use this world's riches—which are not what properly belong to us, as Christians—in the service of Christ—to do good—to distribute and communicate—to open our hands wide to every form of human need—to lay up in store a good foundation against the time to come (1 Tim. 6:17-19).

Correspondence: 1TI 6:16; Infants Raptured; COL 1:20; Gospel to Every Creature

Ques. In eternity will God the Father be invisible to the saved? (1 Tim. 6:16).

Ans. We believe that 1 Tim. 6:16 shows that God in His essential Deity will never be visible to the creature. Whatever manifestation He may be pleased to give us that shall answer to His relationship to us as our Father we must leave with Him.

Ques. Will infants and children of irresponsible age be taken at the Lord's coming?

Ans. In our judgment, No. The whole bearing of Scripture supports the theory that God acts consistently with that truth, "Thou and thy house" (see Gen. 7:1). We see no reason why God should invade the home of the unsaved to take from it their little children. If they pass through the tribulation one of two fates will be theirs: they will be slain and thus inherit glory; or they will, on reaching the age of responsibility, have the opportunity of accepting the Kingdom gospel and entering Millennial blessing. But we do well to remember that in questions of this nature we must speak guardedly and without dogmatism.

Ques. What do "things in heaven" refer to? Col. 1:20).

Ans. As the result of the advent of sin into creation even the heavens have become defiled. (See Job 15:15). The work of Christ on the cross has laid the foundation for the removal of all this defilement.

Ques. How was the gospel preached to every creature under heaven?

Ans. "Creature" here would better be rendered, "creation". See J. N. D.'s translation, "been proclaimed in the whole creation." That is, it is not to each individual as such but of everything comprehended in the expression "creation". There is perhaps reference to the contrast between the narrow confines of Judaism, and the large inclusiveness of the gospel of the grace of God and the glory of Christ.

Correspondence: Matt. 16:28; Children of Wrath/Disobedience/Devil; Rom. 8:9

Ques. Who is the Lord referring to when He says, "There be some standing here which shall not taste of death, till they see the Son of Man coming in His Kingdom?" (Matt. 16:28.)

Ans. The Lord speaks of Peter, James, and John, whom He selected to accompany Him into an high mountain apart, where He was transfigured before them. This scene is a sample of the Son of Man coming in His Kingdom, or as in Mark 9:1, "The Kingdom of God come with power.”

In it we see the heavenly saints represented by Moses who died and was buried; and Elias who was raptured to heaven without dying. And there we see the Lord Jesus in His glory. In Peter, James, and John, we see the earthly saints represented. This gave the disciples to know who was there manifested in His glory. 2 Peter 1:16 reads,

“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, 'This is, My beloved Son, in Whom I am well pleased.' And this voice which came from heaven we heard, when we were with Him on the holy mount." This to their minds made the prophetic word surer.

It was but a foreshadowing of the Kingdom, but the King was there in! His real personal glory.

Ques. What is the difference of the children of wrath, the children of disobedience, and the children of the devil?

Ans. They are the same persons viewed from different standpoints.

Children of "wrath" indicates what is before them.

Children of "disobedience" refers to their unbelieving character.

Children of "the devil" contrasts with children of God.

Believers are redeemed, are brought to God, and are the children of God. Man, since the fall, is under wrath, is disobedient to God, and under the power of Satan.

Ques. Why are the terms "Spirit of God" and "Spirit of Christ" used in Rom. 8:9?

Ans. "The Spirit of God" is God's mark put upon every believer. The Spirit of God dwells in him. He is called the "Spirit of Christ," because by Him the life of Christ is produced and seen in the believer. The same blessed person is spoken of in different ways in this chapter.

Correspondence: 2CO 4:7-11; Receive: Holy Ghost/at New Birth/Power; Born Again. .

Ques. What does 2 Cor. 4:7-11 mean?

Ans. The apostle Paul applies the truth to himself to illustrate how God deals with us that the light of the knowledge of the glory of God which He has put in our (bodies as) earthen vessels might shine out.

In chapter 3:3, Christ is written in our hearts; and in verse 18 we have Christ as our object in glory, to transform us into His image.

In chapter 4:7-11, He deals with our wills, sending us circumstances that bring us, and that keep us, in dependence on God, so that His power might work in our weakness, so that in the trials sent, we realize the sustaining power of God, and are carried through all, in dependence on Him. And so the life of Jesus, who ever walked in dependence on God His Father, is manifested in the believer, always bearing about in the body the dying of Jesus, that the life of Jesus might be manifested in his mortal body. And it is "for Jesus' sake," "on account of Jesus." It helps us, as we think of this as the reason for all the discipline of our Father's hand, in what He puts us through, to patiently, and also with joy, submit to His will, knowing that our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory. (Verse 17.)

Ques. What does one receive by the New Birth?

Ans. One receives a new life, an incorruptible nature, that hates sin (John 3:6; 1 Peter 1:23).

Ques. When does one receive the Holy Ghost?

Ans. We receive the Holy Ghost when we believe the gospel of our salvation (John 7:29; Eph. 1:3).

Ques. Do we receive power to live for Christ when we receive the Holy Ghost?

Ans. The Holy Spirit is the power of the divine life. He works in us by unfolding to us the truth, and helping us to have Christ before us (Rom. 8:2; John 16:13-14; 2 Cor. 3:17).

Ques. Is being "born again" and having "eternal life," the same thing in this present time?

Ans. Yes, at the first, feeling our own lost and sinful condition, and on receiving the truth of the death and resurrection and glory of Christ, growing to full knowledge of the Father. In John's Epistle, the youngest—the babes—know the Father (1 John 2:13; John 1:12-13;17:2-3; Col. 1:12).

Ques. Is John 3:16 sufficient to believe in order to have eternal life?

Ans. John 3:14-16 are connected, and so it involves the whole gospel, and distinctly states that "whosoever believeth on Him should not perish, but have eternal life."

Correspondence: John 15:2; Doing Good at Any Time of Year?

Ques. Who is meant by the branch that is taken away (John 15:2)? Is it like one in 1 Cor. 11:36 or is it a Judas, or a castaway? (1 Cor. 9:27.) Is the man in verse 6 the same as the branch in verse 2 that is taken away? Is it final destruction there?

Ans. When the Lord Jesus was on earth, He was the True Vine. His disciples were the branches. Israel had proved to be a degenerate vine. This was their relationship with Him, and abiding in Him proved their reality.

In such as Judas and the disciples that walked no more with Him, we see the branches taken away by the husbandman, and it means that they were lost forever (John 6:66).

Those that were real could not go away (John 6:68, 69), so they were purged to bring forth more fruit.

Now that the Lord Jesus has gone on high, there is no vine. Believers are children of God the Father, and members of the body of Christ by the Holy Spirit dwelling in them. (Rom. 8:16, 17; 1 Cor. 12:12; 13.) We learn similar lessons, and especially on fruit-bearing, by this parable, and the Epistles open up our portion more fully.

We see in 1 Cor. 9:27 how even preachers are lost forever if they have no salvation through the death of Christ. And in such verses as Col. 1:15; Heb. 3:6, 14, the reality of Christians is proved by their "continuing in the faith," "holding fast the hope," etc. We also see in 1 Cor. 11:30; 1 John 5:16, that the Lord sometimes takes away His own people in chastisement, and sometimes puts them on a bed of sickness. And happy it is for us all to recognize His chastening in the many things that are allowed to come to us, and ask Him to help us to profit by them (Heb. 12:5-11; Rev. 3:19), and learn the lesson, that without Him we can do nothing.

Ques. Is it contrary to any principle of Scripture for Christians to do good and to communicate toward one another, or toward the world at large, at any time of the year?

Ans. We are told in Heb. 13:16 and Gal. 6:10 that we are to do these things, and God is well pleased with our sacrifices, if we can do it in the name of the Lord and for His glory (Col. 3:17).

But I apprehend that your question has in view this custom of giving gifts on certain religious holidays-church days they are called. For light on this we might read Gal. 4:10, 11:

“Ye observe days, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain.”

The Galatians had teachers trying to put them under law, from which the death of Christ delivers us. In Scripture we get no days to keep, except that we own the first day of the week as for the Lord, "The Lord's day" (Rev. 1:10). We have no ordinances to fulfill, except that we have been baptized, and now we remember the Lord in His death. May we, like the apostle, say,

“God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world," and that is both the social and the religious world: (Gal. 6:14; 2 Cor. 6:14-18; Col. 2:20-23; Heb. 13:13).

Correspondence: LUK 14:26; Early/Latter Rain; Healing in Mill.; Gospel Failure?

Ques. What is the meaning of Luke 14:26?

Ans. Verses 16-24 show us that salvation is provided by God, as a free gift of grace to whosoever will.

Verses 24-33 is discipleship. It is following Christ, this costs us everything, that is, we own that we and all we have, belong to Him. He is our object to live for. Our parents, our husband, or wife, our children, our estate, our servants, our very life is His, and at His disposal. This we see in Ephesians 5:22 to 6:9; and in Colossians 3:18 to 4:1.

Refusing to give them the first place, by putting Christ first, and owning His claims paramount, is hating them. They naturally come between us and Christ.

Redemption puts me on new ground, where I own through it, Christ's claims on all I have and am (Ex. 13:13).

Ques. What is the meaning of "the early and latter rain" in the Old and New Testaments?

Ans. In the Old Testament, the early rain prepared the ground for tilling; and the latter rain supplied moisture to fill and ripen the crops; it is therefore the blessing of the Lord. James 5:7 uses it to exhort the laborer to long patience in waiting for the coming of the Lord.

Ques. What passages refer to miracles of healing in the Millenium?

Ans. Jehovah Rophi is Israel's Healer (Ex. 15:26; Psa. 103; Heb. 6:5). The powers of the age to come are Millenial miracles (Isa. 33:24; Mal. 4:2).

Ques. What is to blame for our lack of freedom at times in our ministry of the gospel?

Ans. One great reason is our lack of time spent in prayer. We should be in communion with the Lord, and in dependence upon Him, as a vessel emptied of self, for Him to fill; or as a clean channel for the Living Word to flow through; or as an instrument in His hands to be without a will of our own. Otherwise, we might be in circumstances that we should not be in, and the Lord might make us to feel it. Nearness of spirit to the Lord is the most important thing.

Correspondence: Day/Morning Star the Same?; John 12:31-33

Ques. Is day star and morning star the same? In what way can it arise in our hearts as in 2 Peter 1:19?

Ans. Yes, both are practically the same. The Jewish hope is for "the Sun of Righteousness" to arise with healing in His wings. (Mal. 4.) The converted Jews whom Peter addressed had a higher hope—they are to reign with Christ. Correspondingly they have the hope of being caught up to meet the Lord in the air, and this takes place before the day begins. So Rev. 2:28, says about the overcomer, “I will give him the morning star." Jesus says (Rev. 22:16): "I am the root and offspring of David, and the bright morning Star." It is His coming they waited for. When He appears they shall appear with Him, and that is the day, but we shall see Him first as the bright, morning Star. The light of the truth of their portion is Christ in glory, and His coming for the saints, is the morning star arising in their hearts. We are waiting for its fruition.

Ques. What does John 12:31-33 mean?

Ans. "In His (Christ's) death the world was judged: Satan was its prince, and he is cast out; in appearance it is Christ who was so. By death He morally and judiciously destroyed him that had the power of death. It was the total and entire annihilation of all the rights of the enemy, over whomsoever and whatsoever it might be, when the Son of God and Son of Man bore the judgment of God as man in obedience unto death. All the rights that Satan possessed through man's disobedience, and the judgment of God upon it, were only rights in virtue of the claims of God upon man, and come back to Christ alone. And being lifted up between God and the world, in obedience, on the cross, bearing that which was due to sin, Christ became the point of attraction for all men living, that through Him they might draw nigh to God. While living, Jesus ought to have been owned as the Messiah of promise; lifted up from the earth as a victim before God, being no longer of the earth as living upon it, He was the point of attraction towards God for all those who, living on earth, were alienated from God, as we have seen, that they might come to Him there (by grace), and have life through the Saviour's death."

Correspondence: Matt. 8:19-22; 1 Pet. 3:19; 1 John 2:20, 27

Ques. What is the meaning of Matt. 8:19-22?

Ans. This is a lesson on discipleship,—that is on following Christ. Salvation is ours through faith in our Lord Jesus Christ; only these could be true disciples; others who would turn away from the Lord deliberately, and walked no more with Him, were those who were not born again (see John 2:23-25; 6:66-71).

One that is born again has eternal life, and eternally saved through the finished work of the Lord Jesus. (John 5:24; 10:28-29; Eph. 2:8; Heb. 10:14). Now real believers fail in their conduct, while their standing in Christ is ever the same (Rom. 8:1).

We may be sure, if one really follows Christ, he will not neglect his home duties, nor any responsibility he has. Christ must be first. "To me to live is Christ." Phil. 1:21.

In Luke 9:57 to 62 we have another lesson added to the two given in Matthew. "Another also said, Lord, I will follow Thee; but let me first go and bid them farewell, which are at home at my house."

This man also put others before Christ; he must pay attention to his friends first with a show of zeal.

Well we may lose some of our friends and connections for Christ's sake, but our true friends, will be those who seek to follow the same blessed Saviour.

Ques. Please explain 1 Peter 3:19.

Ques. Please explain 1 John 2:20, 27.

Correspondence.: Eph. 3:19; Rom. 8:32; John 19:34 & 1 John 5:6-8; Proof of Guilt

Ques. What is the fullness of God (Eph. 3:19) with which the believer may be filled?

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

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

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

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

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

Ques. Is there any one fact that, beyond all others, proves man's guiltiness before God?

Ans. The grand question for the whole world, and for each human heart, is this: "How has Christ been treated?”

A murderer was preferred to the holy, spotless, loving Jesus. The world, the heart, got its choice. Jesus and Barabbas were set before it; and the question was put, "Which will you have?" What was the answer, the deliberate, determined, answer? "Not this man, but Barabbas. Now Barabbas was a robber.”

Tremendous fact! A fact little weighed, little understood, little entered into; a fact which stamps the character of this present world, and tests and makes manifest the state of every unrepentant, unconverted heart beneath the canopy of heaven.

If I want a true view of the world, of nature, of the human heart, of myself, whither shall I turn? To police reports? To the calendars of our Grand Juries? To the various statistics of the social and moral condition of our cities and towns? Nay, all these, it is true, may set before us facts which fill the soul with horror, and make the blood run cold.

Let it be distinctly seen, and deeply felt, that all the facts that were ever recorded of crime, in, its blackest and most fearful forms, are not to be compared with that one fact, the rejection and crucifixion of the Lord of glory. This crime stands out in bold and black relief from the background of man's entire history, and fixes the true condition of the world, of man, of nature, of self.

Correspondence: Earthly Kingdom Post Rapture; Manifested at "Bema"?

Ques. After the Lord comes and has taken up His saints-changed the living and raised the dead saints, and they are caught up to Him, to be forever with the Lord, as in 1 Thess. 4-who are to be saved and go into the Kingdom that is to be set up on earth?

Ans. There will be three classes of people on earth after the Lord has taken away His heavenly saints; Jews or Israel: Gentiles or nations or heathen; and the apostate church, the tares of Matt. 13, or the foolish virgins of Matt. 25.

The Jews, that is the two tribes, and the ten tribes afterward, will be brought to know Jehovah, and He will make His new covenant with them (Heb. 8:8-12). The nations will be brought to own and fear Jehovah also (Ezek. 36:36; 37:28; 38:23; and many other passages.)

But the Lord will gather out of both, Jew and Gentile, all things that offend, and them that do iniquity (Matt. 13:41, 42).

There is nothing but judgment for the apostate church, and for those who have not obeyed the gospel. When the Lord comes with His saints, He will judge all such (Jude 14, 15 Rev. 2:21-23; 3:3, 16: 2 Thess. 1:8; 2:10-12.)

The judgment of the great white throne is at the end, and is for the dead only (Rev. 20:12). The Jew will be judged by the law; the Gentile will perish without law (Rom. 2:12); and the Christless professor, because he has not put on the wedding garment (Matt. 22:11-13).

Ques. At the "Bema" or judgment seat of Christ for the saints, is it before others, or to ourselves alone, that we are manifested? (2 Cor. 5:10).

Correspondence: Object of Thought in Eph. 3:18; 1 Cor. 3:17

Ques. What was the object of thought before the mind of the apostle when he wrote the words, "Able to comprehend... what is the breadth, and length, and depth, and height," in Eph. 3:18?

Ans. Some who have studied this passage long and closely have suggested that "the mystery" is before the mind of the Spirit. The mystery, or Church, is clearly the grand theme of the Epistle. It includes Christ in His heavenly and earthly glory, and the Church associated with Him. She will then be, as His associate, high above all others, above every family in heaven and earth. That which God kept so long a secret in His own mind, may still be left in part so. And there we can happily leave it.

Who could define the glory that is due unto the Son, the Son whom the Father delights to honor? But that which is the foundation of the mystery, as well as its joy and glory, has been fully revealed, as the apostle goes on to say,

“And to know the love of Christ which passeth knowledge.”

We can never know His love perfectly, but we shall know it more and more. It has been fully revealed, and yet it must remain forever unfathomed. The apostle is dealing with infinitudes, which to us now are divine paradoxes. It is of His love he speaks. That precious love is the spring of all blessing. It fills all, "all saints," characterizes all, strengthens all, perfects all. The sons of God, as morning stars, shall shine forever, to the delight of His eye and His heart, in the eternal heavens of His love and glory. They will be the unfading luster of His throne, the immediate companions of His joys, and the perfect delight of His heart.

Ques. Will you please explain 1 Cor. 3:17?

Ans. In this chapter we have laborers in the Assembly of God on earth. Paul laid the foundation, and others built on it, but everyone was to take heed how he built. Here we get responsibility. We have three samples of builders.

Verse 14 is a good builder, who builds according to the Great Architect's plan, and he gets his reward.

Verse 15 is one who loses his work, though he is a saved man.

Verse 17 is an unsaved man, he and his work merit and receive destruction. Unsaved priests, ministers, class-leaders and all kinds of teachers are included in this.

Correspondence: Matt. 13:44 and Psa. 135:4; Matt. 20:1-16

Ques. Is not the treasure in Matt. 13:44 Israel? Is the Church hid in the field, or was it hid in God? Does Psa. 135:4 point on the treasure in Matt. 13:44?

Ans. "The kingdom of heaven" in its mysterious form (that is, when the King is absent, only called so in Matthew's gospel), applies to this present time. It does not apply to Israel in the past, nor in the future,- that is, after the Church is caught up.

Israel was to be a peculiar treasure, if they had obeyed Jehovah (Ex. 19.5); and they will be it in the reign of Christ, the center for His earthly glory (Psa. 135:4). It will be the Kingdom in power then. Israel was never hid in the field. They were well known, not hidden.

It is important to notice that all the parables of the Kingdom of heaven apply to the Church period.

Ques. Please explain about the householder and those hired. (Matt. 20:1-16).

Ans. In this parable is shown the sovereignty of the Lord in calling and rewarding the laborers in His vineyard. It is not a question of obtaining salvation, for we do not labor for salvation. It is to teach us that the Lord is our Master. Peter had said "What shall we have therefore?" Here is the answer even to those who begin late in the day, "Go ye into the vineyard, and whatsoever is right I will give you." Laboring for Christ because we love Him, and trust Him, is better than laboring for reward. It is grace, not law. We love to do it because of His grace to us. He made us His.

Reward is encouragement to those who are serving Him with His approval. It is not the motive to lead us to serve. Those who bargained for the penny, received it. "What is right I will give you." They trusted Him. The assurance of reward is given when the Lord is the motive for the labor. If we get the reward as the motive for laboring, it falsifies the character of true service for Him. Then Peter and the disciples must learn that it is His to do with as He pleases, and therefore, many that are last shall be first, and the first last: for many be called, but few chosen, It is the sovereign grace of God that is the source of true blessing.

Peter was called, and a place given him by the Lord. Paul came in later on, as last, but he was a chosen vessel to unfold the heavenly mystery of Christ and the Church as a stronger testimony to grace, so the last was first, and the first last. Each has his place to fill as given by the Lord (Eph. 4:8). Again, notice, this is not salvation, but service after we are saved.

Correspondence: Praying for Peace and Prosperity in Jerusalem?

Ques. Is it consistent for Christians to pray for the peace and prosperity of Jerusalem, or to help along any of the present schemes to reinstate the Jews in their land?

Ans. God has given Christians a heavenly calling (Heb. 3:1). A heavenly inheritance (1 Peter 1:3-4); and blessed them with all spiritual blessings in heavenly places in Christ (Eph. 1:3).

For their sins the Jews were driven out of Palestine. They smote the Judge of Israel with a rod upon the cheek ... Therefore Jehovah gave them up as a nation till the time when she which travaileth hath brought forth (Mic. 5:1,3). Then Israel as a nation will be restored. At the present time, "Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled" (Luke 21:24). God's word about Israel now is, "Not My people" (Hos. 1:9). And they are now as described in Hosea 3:4. As concerning the Gospel, they are enemies for the Gentiles sakes; they were broken off from the olive tree of God's testimony on the earth, that the Gentiles might be grafted into it. Their only escape now from judgment is in the mercy of God shown alike to Jew and Gentile (Rom. 11:28-32). Those who receive the gospel of the grace of God, cease to be Jew or Gentile, and are in Christ Jesus (Gal. 3:28).

Consistently, therefore, as Christians, we pray for their conversion to the Lord Jesus (whose name they now hate), that they might be saved (Rom. 10:1), and thus be children of God, the Father (Gal. 3:26); members of the body of Christ (1 Cor. 12:13); temples of the Holy Spirit, (1 Cor. 6:19). Israel, as a nation never had, nor in the future ever will have these blessings. Every Christian has them now, and for eternity.

We know also that their national place will never be theirs in possession until the coming of Christ, their true King, in His glory (Zech. 12:10; 13:1; 14:4-5. Rom. 11:26-27).

The Apostle Peter, who was chosen to feed Christ's sheep, converted from among the Jews (John 21:15-17; Gal. 2:7-8), wrote 1 Peter 5:8,

"But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you."

He said nothing of them getting back to their own land.

Christians have nothing to do with that, except that we look forward to the day when our Lord will reign, and we shall reign with Him.

Correspondence: Matt. 11:29-30; Present War in Europe?

Ques. What is "My yoke" in Matt. 11:29, 30?

Further blessing He promises in the words, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls." His yoke is submission to the Father's will, and He desires us to enjoy the Father's care and love in full submission to His will- "Learn of Me." It was His path; it is to be ours, and rest is found in it. Ye shall find rest unto your souls. Submission to His yoke makes it easy and the burden light. It is rest indeed (see Psa. 16:5, 6).

Ques. Is the present war in Europe the fulfillment of the scripture? (Matt. 24:6, 7.)

Ans. Matt. 24:6, 7, refers to the time when the Jews will again occupy Jerusalem; when the gospel of the kingdom will again be preached (vs. 14), and they will have their holy place or temple built again (verse 15), in the land of Judea (verse 16).

The wars, earthquakes, pestilences, famines, etc., that have taken place or may take place, ever since the destruction of Jerusalem, are not the fulfillment of prophecy. Prophecy centers around Israel and Palestine. God holds the nations in His hand, overruling, till the Roman beast rises again, and that cannot be till the Church is gone from the earth. The beast rises from the bottomless pit (Rev. 17:8), and his power is wholly from the Dragon, or Satan (Rev. 13:4). While the Church is on earth, He, the Holy Spirit, who now restrains will restrain, until He is taken out of the way, and then the lawless one can be manifested (2 Thess. 2:7, 8).

The hope of the Church is the coming of the Lord to receive her to Himself (1 Thess. 4:15-18) and there are no signs given for this, it may take place at any moment. The state of the Church as in 2 Tim.; 2 Pet.; Jude and Rev. 2 and 3, is our sign, and the conditions mentioned in these different Scriptures are already fulfilled. He may come now. Till He comes, we preach the gospel of the grace of God. The gospel of the Kingdom comes afterward for Israel and the Gentiles.

Correspondence: Church in Field; ROM 6:3-5 & COL 2:12; Bride/Bridegroom in JOH 3

Ques. Is not the treasure in Matthew 13:44 Israel? Is the church hid in the field, or was it hid in God? Does Psalm 135:4 point on to the treasure in Matthew 13:44?

Israel was to be a peculiar treasure, if they had obeyed Jehovah (Ex. 19:5); and they will be it in the reign of Christ, the center for His earthly glory (Psa. 135:4). It will be the kingdom in power then. Israel was never hid in the field. They were well known, not hidden.

In Matthew 13:44 the Man found it, and hid it, then sold all that He had, and bought the field for the treasure that was in it. The field is the purchased thing there. In verses 45-46 we find the great object of His delight, the pearl of great price (Eph. 5:25-27). This is what was hid in God, and was only revealed (Eph. 3:9) after Paul was converted.

It is important to notice that all the parables of the kingdom of heaven apply to the Church period.

Ques. Please explain Romans 6:3-5; and Colossians 2:12.

Ans. The question, "Shall we go on in sin that grace may abound?" is answered, "God forbid. How shall we that are dead to sin, live any longer therein."

Colossians 2:12. In verse 11, the circumcision made without hands is the death of Christ in which the body of the flesh is put off. In verse 12, we are buried with Him; baptism as a symbol, expresses this. We see also that we are risen with Him through the faith of the operation of God, who hath raised Him from the dead, thus we have now put off the old man, and have put on the new, which new life is the life of Christ in us, though we are still on the earth. As dead, buried and risen with Christ, we are freed from ordinances, and are now to hold the Head from which all our springs flow.

All that Thou hast, Thou hast for me.

All my fresh springs are hid in Thee.

In Thee I live; while I confess

I nothing am, yet all possess.

Ques. Who are the bride and bridegroom in John 3:29?

Ans. John the Baptist speaks there of Jesus as the Bridegroom, and of the bride of the Song of Solomon,—that is, Jehovah's people, Israel. No Old Testament prophet knew anything about the Church of God in the New Testament (Rom. 16:25-26; 1 Cor. 2:9-10; Eph. 3:5). John was there to introduce the King of Israel, and so speaks of himself as the friend of the Bridegroom, and of his joy being fulfilled in seeing Him.

Correspondence: Attitude Towards Door Knockers?

Ques. What should be our attitude towards those who go from door to door and seek to introduce into our homes false teaching, such as Millenial Dawnism, Seventh Day Adventism, etc.?

Ans. In the Second Epistle of John, where he writes as an elder to the elect lady and her children, we are furnished with the necessary instructions for our method of dealing with those who teach and propagate false doctrine.

“For many deceivers are entered into the world who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist... Whosoever transgresseth (or, "goes forward," i.e., seeks to make advances on the truth of God by way of improvement), and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine (i.e., the doctrine of Christ- confessing Jesus Christ coming in flesh), Receive Him Not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." 2 John 7, 9, 10, 11.

A very simple way of detecting whether those who approach us are to be received or rejected, is found in 1 John 4:1-3.

“Beloved, believe not every spirit, but try (or, "prove") the spirits whether they are of God; because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh (or, more accurately, "Jesus Christ come in flesh", see New Trans.) is of God: and every spirit that confesseth not Jesus Christ come in flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." Apply this test:

“What think ye of CHRIST", and the simplest believer can readily detect what is true and what is false, and then can act accordingly- the most advanced Christian can do no more.

We should not resort to argument with any of these teachers of "systematized error" (Eph. 4:14-New Trans.), or we may be made to feel that we are no match for the enemy on that ground. These men resist the truth and we should shun them.

“For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts... Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith." 2 Tim. 3:6, 8.

It is needless to say, we must make a distinction between those who are the crafty and deliberate leaders and propagators of these evil doctrines, and those who may be simple souls, ignorantly ensnared by them, and whom we might long to help, should God enable us.

“And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh." Jude 22, 23.

We ever need to look to God for wisdom in dealing with individual souls, even as to the Word we might leave with them.

“The servant of the Lord must not strive; but be gentle unto all, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at (or "for") his will." 2 Tim. 2:24-26.

Correspondence: TIT 3:5; REV 4:7-9 & 5:8, 11; Flesh vs. Old Man

Ques. What is meant in Titus 3:5 by the washing of regeneration and renewing of the Holy Ghost?

Ans. The word regeneration is used in Matt. 19:28 for a new order of things in the Millennial day. And here it is used for a new order of things in the believer. It is not improving the old Adam nature. It is a new life, the life of Christ in us, and thus has the moral nature of Christ.

Ques. Please tell me what the four beasts represent in Rev. 4:7-9, and 5:8,11?

Ans. As the word "beast" is used in a bad sense generally, we call these "living creatures." They symbolize or represent the attributes of the throne of God.

Full of eyes before and behind and within: perfect perception.

The courage of the lion.

The intelligence of a man.

The patient strength of the calf or ox.

The swift discernment of the flying eagle is seen in them.

God's mind is carried out by them, though they may use other instruments to carry it out. (See for this 1 Cor. 6:2-3). God speaks, and it is done.

Ques. What is the distinction or difference between the "flesh" and the "old man?"

Ans. "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." Rom. 6:6.

"Having put off the old man," "and having put on the new man" Eph. 4:22,24 (see JND).

"Having put off the old man with his deeds, and having put on the new man." Col. 3:9-10.

The flesh is the body with its will; it is sin in us. "Reckon ye yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord." Rom. 6:11. Sin is in us, but we are not to let it have domination over us. We are to put off all that which is the outcome of the flesh in us (Col. 3:8). It is good to remember that we are, as to the old man, crucified with Christ, and now Christ is in us (Col. 3:11).

Correspondence: Heaven Immediately?; Iniquity/Transgressions/Sin; Genealogies

Ques. Is the soul, in every case of conversion, as immediately fitted for heaven as in the case of a penitent thief on the cross?

Ans. Surely it is. The standing of the believer in Christ, and his title to heaven, are the same from the first.

In the preaching of the gospel, the sinner is invited to come to Christ just as he is. No matter what may be his state of mind at the time, or his past history, he is entreated where he is, and as he is, to believe God's testimony concerning His beloved Son, to look in faith to Christ, to come in heart to Him; and with this assurance from Christ Himself,

“Him that cometh to Me I will in no wise cast out." John 6:37. All that come are received. None are rejected. But they are received when they come, and never cast out.

There is no thought in the gospel of the sinner needing to do anything, feel anything, or be anything, to fit him for the Savior. The sinner is addressed as lost. There can be nothing lower than this. There may be many degrees in sin but there can be none in that awful word "Lost." In this condition he is invited, entreated, besought, to look to Jesus, and be saved.

“Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else." Isa. 45:22.

Salvation meets the sinner, not for looking, or after looking, but in looking.

Was it the first, second, or third look at the brazen serpent that was new life to the dying Israelite? We all know it was the first. When he looked he lived (Num. 21:9).

And so must it ever be with the perishing sinner. When he looks to Jesus he is saved. And let us not forget, that what meets him is "the salvation of God"; which includes every spiritual blessing.

Ques. What is the difference between "iniquity," "transgression" and "sin"? Have we all iniquity?

Ans. Iniquity is self-will and unrighteousness. Transgression is breaking the law. Sin is offense against God.

We have all sinned against God, but we may say, as in Isa. 53:6, "Jehovah hath laid on Him the iniquity of us all.”

Ques. Why are the genealogies in Matthew and Luke different?

Ans. The difference will be better understood by considering the subject of each gospel.

Matthew presents the Lord Jesus as heir of the promises and heir of the throne of Israel. To be this he must have a legal title by His birth through Joseph, who was the natural heir to the throne. So Matthew's gospel gives Joseph's genealogy, who was the husband of Mary; this gave Jesus the title as Joseph's Son.

In Luke the Lord is presented as Son of man. Jesus was of the royal lineage of David, but was only supposed to be the Son of Joseph. Matt. 1:20 and Luke 1:35 show His miraculous conception by the Holy Ghost. We must find therefore the actual genealogy in Luke. Mary, therefore, was of David's line, but through Nathan, not Solomon; from there the line is different. Now Joseph, the supposed father of Jesus, was not the son of Heli, but was the son of Jacob (Matt. 1:16). So we must leave out the words in Italics and read: Jesus... was of Heli, of Matthat, of Levi (etc.),... of Adam, of God. Jesus was of all these.

From David's sons the line varies because the one is Joseph's and the other Mary's genealogy. Mark presents the Lord as the Son of God as Servant, so begins when His service begins, with no genealogy. John presents Him as Son of God, the eternal Word, who was with God and was God. God has no beginning, no parentage.

Correspondence: 2 TI 4:1 "Quick" and "Dead"; Matt. 23:9

Ques. What does 2 Tim. 4:1 mean? Does the "quick" mean those who are born again, and the "dead" those who are dead in trespasses and sins?

Ans. There is no condemnation to those who are in Christ Jesus (Rom. 8:1). They shall not come into judgment, but are passed from death into life. They have eternal life (John 5:24). There is judgment for sinners out of Christ; they are condemned already (John 3:18), and will be judged for their sins (Eph. 5:6).

This verse in 2 Tim. 4:1, speaks about the time when the Lord begins to judge. It is when He appears, and His heavenly saints come with Him. He came for them first (1 Thess. 4:15-17); afterward they come back with Him to judge the people who are living on the earth at that time. He will deliver His people, Israel, from their oppressors and settle them in their own land, and reign over them (Ezek. 37). He will judge the living nations (Matt. 25:31-46). He will judge professing Christendom (Jude 14, 15), and all the rebellious as well (2 Thess. 1:7-10). And all through the thousand years' reign He will judge the world in righteousness (Acts 17:31; Isa. 32:1-2; 26:1-11; Psa. 72).

It is after the Millennium is finished that we get the judgment of the dead, that is, all who have died without faith—died in their sins. These are judged according to their works (Rev. 20:11-15), for there is no escape. They are cast into the lake of fire, where their worm dieth not, and the fire is not quenched (Matt. 9:43-48). Terrible it is to think of them there. Only in Christ there is salvation.

Ques. Was Jesus speaking only to the Jews in Matt. 23:9?

There are gifts in the assembly now, and they serve the Lord, ministering the Word, but we must watch not to put them in the Lord's place. The unction or anointing of the Holy Spirit dwells in us, and so the Lord by the Spirit is our teacher (1 Cor. 2:12-13; 1 John 2:20,27).

An evangelist or teacher (as Eph. 4), may teach us the Word, and be used of God for our blessing, and we thank God for his ministry, but we cannot follow man, nor receive what he says, unless it is according to the Word of God. We esteem such very highly in love for their work's sake (1 Thess. 5:12-13), but they must not take, and we must not give them, a place of authority over us.

Correspondence: Error Corrected (118644); DAN 3:25; REV 2:9, 3:9; JUD 21

Note: We regret the error in the correspondence column for May, page 140. The Question should have read,

“Will children of irresponsible age whose parents are unsaved be taken at the Lord's coming?”

Ques. Please explain Dan. 3:25.

Ans. In the Old Testament the Lord appeared at times in different forms. In Gen. 18, He is a way faring man communing with Abraham the pilgrim. In Josh. 5, He appears as Captain of the Lord's host, giving instructions how to take Jericho. In this chapter He is a companion in tribulation, and a deliverer, while in it, from its power. The fire killed the men that put these three men into it, but over them it had no power. It took the cords off their limbs, and put them in the company of one like to the Son of God. Nebuchadnezzar did not know the Son of God. (It is literally "a son of the gods.) But how happy a place it was to be in. Was it not? They might be afraid before they were thrown in, but it was delightful to be in the presence of the Lord Himself (Nah. 1:7).

Ques. What is taught by the Seven Churches? What is the "Synagogue of Satan?" (Rev. 2:9; 3:9).

Ans. Seven is the number of spiritual completeness. Chapters 2 and 3 of Revelation give us a complete picture of the spiritual state or condition of the Church as the Lord's witness here on earth from the time John wrote, till its end when Christ comes to claim His own out of it. The chief mark of each we might say: Ephesus, declension; Smyrna, persecution or suffering for Christ; Pergamos, worldliness; Thyatira, seeking worldly power; Sardis, formal religion; Philadelphia, revival of the truth of Christ's person and coming; Laodicea, indifference to the claims of Christ. The last four run on concurrently till the end. May the Lord keep our hearts true to Himself.

“The Synagogue of Satan" is spoken of in the two phases of the assembly where no fault is found with them. It is there traditional religion opposes the truth, they "say they are Jews"-the people of God-but "they do lie." They try to improve the flesh and to keep the law, and this recognizes good in man, whereas the truth is "in my flesh dwelleth no good thing." Compare for the word "Jew", which means "praise" (Rom. 2:21, 22; Gen. 29:35), those that say they are Jews, praise themselves; they are good in their own eyes.

Ques. What does "looking for the mercy of our Lord Jesus Christ unto eternal life" mean? (Jude 21.)

No Difference

Explain the difference between "in Christ" in Romans and in Ephesians.

Answer: They are the same thing. In Romans you get the fact merely, but in Ephesians you get the counsels of God regarding us as in Christ.

Correspondence: Divine Healing; Is Satan in Heaven?

Ques. Will you kindly explain "Divine healing," or, "The Fourfold Gospel"? C. S.

Ans. Scripture does not speak in that way. God answers prayer, and often heals those prayed for, and we have had many times to praise Him again for raising up sick ones. But it is not what we should always expect or seek. Paul, the apostle, who writes guidance for the Church on earth, did not heal Timothy (1 Tim. 5:23), nor Epaphroditus (Phil. 2:27), nor Trophimus (2 Tim. 4:20). He owned God's discipline on His saints, and did not seek to remove it (1 Cor. 11:30). So did John (1 John 5:20). So did James (5:14-16).

But this does not apply in every case, while it applies in some. It is very wrong to make a system of these things, as if we could compel God, or as if God did not love His people more than ever we can do. God gives faith where He sees fit to do so, and "Have faith in God" demands submission to His will.

“The faith once delivered to the saints (Jude 3), in which we are to build ourselves up (verse 20) has many more points than four.

Ques. Is Satan in heaven? etc. (Rev. 12:7-9). M. W. W.

Ans. We gather from Scripture that "the great dragon," "that old serpent" called the "Devil" and "Satan," is still allowed by God for the working out of His all-wise purposes. He is used by the Lord for the blessing of His people, and cannot go any further than he is allowed of God.

(See Job, chapters 1 and 2; Zech. 3:1; Luke 22:31; 2 Cor. 12:7; Eph. 6:12 margin.) He is in the heaven-lies, that is called heaven. We do not find him in the third heavens, but in an official place, where the angels present themselves before God (Job 1; Jude 9).

We are to resist him and he will flee. He is a defeated enemy, though he roars loudly at times, and deceives very subtlety (James 4:7; 1 Peter 5:8, 9; 2 Cor. 2:11). We are delivered from his power (Col. 1:13) and he will be bruised under our feet shortly (Rom. 16:20), that is, when the Lord comes for us.

Rev. 12:7-9 is future. We, the heavenly saints, are with the Lord, and our voice celebrates the casting out of the accuser of our brethren on earth who are still suffering under his wrath (verses 10, 11). These suffering ones are Jewish saints, the believing remnant of Israel.

Michael, the Archangel, is called "your prince," that is, he stands up to carry out God's purposes concerning Israel. (Dan. 10:21; 12:1; Jude 9.)

Let us ever remember that we are delivered from his power. "Whom resist steadfast in the faith." "Resist the devil and he will flee from you." Submit yourselves therefore to God. "Draw nigh to God and He will draw nigh to you." How important this is for us.

Correspondence: Phil. 2:8; Heb. 10:18-27

Ques. He humbled Himself: Why did He need to humble Himself? (Phil. 2:8.) C. W.

Ans. Adam by robbery sought to be equal with God, but He who was equal with God, made Himself of no reputation (or emptied Himself), and took upon Him the form of a servant, saying, in the volume of the book of God's counsels, "Lo, I come, to do Thy will, O God." Then He was made in the 'likeness of men (a sinless, holy man). "And being found in fashion as a man, He humbled Himself, and became obedient unto death," for death had no claim on Him, "even the death of the cross." As God, He emptied Himself; as man, He humbled Himself. It was to glorify God, to defeat the 'enemy, and to deliver us. And it surely is an example to us to keep in the lowly place. The lower down we get, the more like Him we are. In Rom. 12:16 the word "condescend" should read, "Mind not high things, but go along with the lowly.", "Condescend" flatters our carnal pride. True humbleness is to feel we are nothing. Christ is everything.

Ques. I do not understand why, in Heb. 10:18-27, the pronouns "us" and "we" are used, as 'if they applied to all alike; as if the believers could be lost after having been sanc tified, and sin willfullya after receiving the knowledge of the truth, and then nothing but judgment remains for them. What does it mean? I am glad I understand John 10:27-30 as mine. M. J. A.

Ans. Yes, there are no "ifs" in John 5:24 and John 10:27-29. Each Epistle is a link in the great chain of inspiration of Scripture. All are alike true. We need prayer in reading them, that God by His Spirit may unfold to us God's mind in each one, and be ready to forget ourselves, and look at them as God speaks them without question.

In Hebrews we find an Epistle addressed to those who were in the past a nation, a people, separated to Jehovah. God spoke to them by prophets. Now He speaks to them' in His Son. In chapter 1, He unfolds the glories of the Son of God, greater and higher and better than angels. In chapter 2, He is lower than angels for the suffering of death, and so accomplishes atonement, and brings in His companions as trophies of His victory. Greater than 'Moses, David,' Joshua and Melchisedec. He is the great Apostle, and our Great High Priest. The covenant is better'; the priesthood is better; the place of worship is better; the one sacrifice eclipses all, and brings in perfection. And brings all who are His into perfect blessing, and a place on high with Him, and a place of worship now in the holiest of all.

No true believer can have a less place than perfected forever by that one sacrifice, and everything for the believer is eternally secured now.

When Israel crossed the Red Sea we find many there who never reached the Jordan. (See 1 Cor. 10:1-11.)

That is what we see in the Epistle to the Hebrews. The profession is looked at, and so we get (chapter 3:6, 14), "If we hold fast the confidence and the rejoicing of the hope firm unto the end.”

Are you a believer? Is there any danger of your going back to the Jewish sacrifices, or saying, "Christ is not the true Sacrifice, He is not the Son of God"? Well, if you say that, then you are no believer at all, and nothing remains for you but judgment. Christ will not die again.

You, as a poor, weak believer, might say, "I am afraid I am not a Christian." Peter denied that he knew the Lord, with oaths and curses, yet all the time he really loved Him, but that is the believer's weakness, whereas in Hebrews it is denying the person of Christ. The willful sin is the unbelief that denies Christ to be the Son of God. Could that ever get into your heart? Dreadful thought! If so, and you despise Him, there is no other Savior, and nothing for you but a fearful looking for of judgment and fiery indignation.

But the writer of the Hebrews was persuaded better things of them than these, and things that accompany salvation (6:9, 10). What accompanies salvation? God sees in the heart of those who are true believers a work and labor of love, which ye have shown to that blessed name in your ministry and love for all who are His. The believer's faith is divine (Eph. 2:8; and see Phil. 1:6).

Correspondence: Rev. 3:3; Heb. 12:14

Ques. Will you kindly explain Rev. 3:3? Will the Lord come to those that are His and watching for Him, as a thief in the night?

W. W.

Ans. 1 Thess. 5:2 tells us that "the day of the Lord so cometh as a thief in the night." The day of the Lord is His coming in judgment with His saints-His appearing. When He comes thus, we shall appear with Him. He comes for His heavenly saints long before this. To them He is the bright and morning Star. "But ye, brethren, are not in darkness, that that day should overtake you as a thief." 1 Thess. 5:4. Rev. 3:3 shows us how the Church has sunken down and become like the would, with a name to live, but dead, as a Church. All that are His own will be taken out of it. (John 14:3; 1 Thess. 4:15-17.) Those who are left behind, are left for judgment. (Matt. 25:10-12; 2 Thess. 1:7-9.) They are not Christians except in name.

Heb. 12:15 is a warning to the Hebrews to see that they stand in the grace of God. Forms of religion will not avail; they are to see that divine things are real to them and appreciated by them.

2 Tim. 3:5. Those described here are a mark that we are now in the last days of the Church's history. Real Christians are to separate from such company.

Ques. Explain Ex. 12:10. What is that to us? H. A. C.

Ans. This would suggest to us that we cannot feed on Christ apart from the thought of His blood which shelters us from judgment. The sprinkling of the blood, and the feeding on the lamb go together. (See also John 6:53, 54.)

Ques. What does Heb. 12:14 mean, special reference to the later part of the verse "Follow... holiness, without which no man can see the Lord"?

A. E.

Ans. This holiness or sanctification is the practical outcome of the divine life which is in every believer. Every believer is born of God, and has thus in him a life that is given him from God. (1 Peter 1:23.)

While the Epistle to the Hebrews does not mention life, it implies it. This we see in such verses as: Chapter 3:6,14; where the confidence of faith carries the believer on steadfast to the end. And in Chapter 6:9, 10, this divine life is seen in its work and labor of love toward God's name and to His saints. In Chapter 10:18 its faith to live by is seen.

And here its desire for a holy life; practical sanctification is put before the believer as what he is to follow.

No one could be a true believer without these desires, for they flow from the life given from God. And no one but a true believer has these desires, without which no man shall see the Lord.

The law demanded holiness and man could not give it. Grace meets the sinner's need, supplies the desire for holiness and works it in the believer.

Though sin is still as a root in the believer, yet the believer is no longer under its power. "The law of the Spirit of life in Christ Jesus, hath set me free from the law of sin and death." Rom. 8:2.

In Heb. 12:5-11 we see how God's chastening love deals with His children to make them partakers of His holiness. And by His exceeding great and precious promises we become partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:3,4.)

What a blessed portion is ours in Christ. Our sins all washed away in His precious atoning blood; sip, the old nature in us, condemned and put to death in the death of Christ, (Rom. 6:6,) and we have now life in Christ, risen from the dead, so that we should no longer live unto ourselves but unto Him who died for us and rose again." (2 Cor. 5:14,15.) His love is the constraining power to live by.

Correspondence: Understanding Hebrews 4:1-2

Ques. How are we to understand Heb. 4:1, 2, "Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it"? M. J.

Ans. The subject in Heb. 3:7-4:11 is the rest of God, and who will enter into it. This rest is future. It is not like Matt. 11:28-30, which presents two different kinds of rest, viz: 1. The laboring and heavy laden ones are invited to come to Jesus, and He says, "I will GIVE you rest." Here the soul ceases to labor, for the finished work is complete that puts away the heavy burden, and gives present rest. The Lord Jesus gives the rest to those who come to Him, and He gives also the knowledge of the Father. Those who come and trust in the Savior are God's children.

2. "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall FIND rest unto your souls. For My yoke is easy, and My burden is light." Here we find that the second rest is walking in the steps of Jesus, doing the Father's will. It is only on these conditions that we can enjoy it, and this rest is also for the present.

The rest in Heb. is future. Notice, it is His rest-God's rest. These Hebrews were professing Christians (3:1), but no one could say they were all real. They are looked at in the wilderness, and if they hold fast their confidence steadfast unto the end, that will prove their reality (3:6, 14).

We see in John's Gospel that if they have eternal life, they cannot lose it (John 5:24). So to warn them and stir them up from settling down into the world as if this were their rest, the apostle gives such verses as Heb. 3:7, 8, 12; 4:1, 2, 11 and Israel's example of unbelief.

A Christian might get so far down as to say, "I am no Christian," but could a Christian say, "Jesus is no Savior"?

Moses, Joshua and David did not bring them into the rest; this is proved by the quotations. And as Israel's faith was tested, so theirs would be, and they are told to labor to enter into that rest, lest any man, fall after the same example of unbelief (ver. 11). It is not laboring to save themselves, but it is laboring in fellowship with God against the evils of an ungodly world. It is only the real believers who shall enter that rest, and the apostle had confidence that they were real (6:9).

God's rest looks forward to the eternal state when

"All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's Beloved,

Through God's eternal day.”

Paul and all the saints who have died, have entered into their own rest, as God did into His when He finished creation, but the rest of God has not come yet. Such verses as 1 Cor. 15:24, 28; Heb. 12:26, 27; 2 Peter 3:12, 13; Rev. 21:1-4, allude to that time.

Again we notice that each epistle has its own view point and line of teaching. In Heb. we are passing through the wilderness, and it is profession that is considered. Only the real believers will enter into the rest of God.

“A blessed rest remains for us, in which our hearts will repose in the presence of God, where nothing will trouble the perfection of our rest; where God will rest in the perfection of the blessing He has bestowed on His people" (Synopsis).

Correspondence: Pray for Peace; Feet Washing

Ques. Is it consistent for Christians to pray for the peace and prosperity of Jerusalem, or to help along any of the present schemes to reinstate the Jews in their land? W. S. M.

Ans. God has given Christians a heavenly calling; (Heb. 3:1.) A heavenly inheritance; (1 Peter 1:3, 4;) and blessed them with all spiritual blessings in heavenly places in Christ. (Eph. 1:3.)

For their sins the Jews were driven out of Pales tine. They smote the Judge of Israel with a rod upon the cheek....Therefore Jehovah gave them up as a nation till the time when she which travaileth hath brought forth. (Mic. 5:1,3.) Then Israel as a nation will be restored. At the present time, "Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." (Luke 21:24.) God's word about Israel now is, "Not My people." (Hos. 1:9.) And they are now as described in Hos. 3:4. As concerning the Gospel, they a. e enemies for the Gentiles' sakes; they were broken off from the olive tree of God's testimony on the earth, that the Gentiles might be grafted into it. Their only escape now from judgment is in the mercy of God shown alike to Jew and Gentile. (Rom. 11:28-32.) Those who receive the gospel of the grace of God, cease to be Jew or Gentile, and are in Christ Jesus. (Gal. 3:28.)

Consistently, therefore, as Christians, we pray for their conversion to the Lord Jesus (whose name they now hate), that they might be saved, (Rom. 10:1.) and thus be children of God, the Father; (Gal. 3:26.) members of the body of Christ; (1 Cor. 12:13,) temples of the Holy Spirit, (1 Cor. 6:19.) Israel, as a nation never had, nor in the future ever will have these blessings. Every Christian has them now, and for eternity.

We know also that their national place will never he theirs in possession until the coming of Christ, their true King, in His glory. (Zech. 12:10; 13:1; 14:4, 5. Rom. 11:26, 27.)

The Apostle Peter, who was chosen to feed Christ's sheep, converted from among the Jews, (John 21:15-17; Gal. 2:7-8.) wrote 1 Peter 5:8, "But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you." He said nothing of them getting back to their own land.

Christians have nothing to do with that, except that we look forward to the day when our Lord will reign and we shall reign with Him.

Ques. Why is not feet washing an ordinance like baptism and the Lord's supper? C. O.

Ans. The passover feast lasted seven days. (Num. 28:16-24.) The passover is entirely Jewish. What it typifies is ours. (1 Cor. 5:7, 8.) The Lord's supper is for Christians. (1 Cor. 11:18-34.)

“And as they were eating," (Matt. 26:26.) that is the passover supper. "Jesus took bread," and "the cup," (Ver. 27.) That is the Lord's supper. Mark 14:22 is similar to Matt.

Luke 22:15-18 is the passover; verses 19, 20 is the Lord's supper. 1 Cor. 11:18-34 is all about the Lord's supper, (nothing about the passover) but they were abusing it, connecting it with their own supper, so the rich were full, while the poor went hungry. Then the apostle sets all that right. They were to have a set time for all to come together, and all to eat the Lord's supper at one time. It was to be observed apart from everything else. No love feast was to be allowed there. We sometimes have love feasts. Jude mentions them. (Ver. 12.) Acts 20:7 is the Lord's supper. Verse 11 was a meal through the night.

In Christianity we have no ordinances or institutions except baptism, and the Lord's supper, two symbols of the death of Christ. We do not get the Lord's supper in John's gospel. In John 13:1-30 it is during the passover supper, the sop, a piece of bread dipped in the sauce that accompanied the feast, was given to Judas Iscariot, and he went immediately out.

Verse 2. "Supper being ended," should read, "During supper." The Scripture speaks both typically, and by precept, of washing of water by the Word. In the consecration of the priests, and in the cleansing of the leper, we get washing their bodies with water.

( Ex. 9:4; Lev. 8:6; 14:8,9; Heb. 10:22.) These scriptures answer to being born again, and the moral cleansing that accompanies it. ( John 3:5,7;15:3; 13:10; 1 Cor. 6:11; James 1:18; 1 Peter 1:23.)

The laver is for the priests to wash their hands and their feet before ministering. (Ex. 30:18-21.) The water of separation of the ashes of the red heifer was to cleanse the Israelite that contracted defilement. (Num. 19.) Psa. 17:4; Psa. 119:9 answer to the washing or keeping clean the feet that tread the heavenly path, by obedience to the Word (John 13:8.) Water as well as blood flowed from the side of Christ when He was dead. The blood witnessed to atonement made to God, and the water brings its cleansing power to us. When the Lord came into this world, He came by water and blood, (1 John 5,) that is, He came fulfilling the Word of God in His perfect life, and then made atonement by His blood shedding.

Christ loved the Church and gave Himself for it, (Eph. 5:25.) That was on the cross. Since then by His Spirit He is sanctifying and cleansing it with the washing of water by the Word. So that the Word is the water that is used for cleansing us morally day by day, as well as for giving us new birth.

In John 13:10 the disciples were all "clean every whit," (but Judas Iscariot was not) and being washed, (that is, bathed all over) now need only day by day, the feet to be kept clean, led by the Word into paths of holy obedience.

There are no instructions about feet washing, as there are about baptism, and the Lord's supper, because it is not a literal thing, but figurative and spiritual. It is helping each other on in the things of the Lord.

Jesus laying aside His garments and girding Him-self with a towel, teaches us that He took the servant's place, and this He does now in the glory. Peter, and the rest, could well understand the lowly place He took at that time, but none of them could understand the meaning of it till the Spirit came. Peter said, "Lord dost Thou wash my feet?" Jesus answered, and said unto him, "What I do thou knowest not now; but thou shalt know hereafter." The meaning of it could only be understood after redemption was accomplished, and Jesus had gone on high, and sent the Holy Spirit down. It is the Lord on high, ministering to us by His Word and Spirit to keep our souls walking in Communion with Him. He is our advocate with the Father, Jesus Christ, the Righteous. He made atonement for our sins.

We get by the Word, instructions as to our heavenly portion, and character, and guidance and exhortations how to walk consistently with our heavenly calling as holy brethren. (Heb. 3:1.)

The Lord shares with us His service in washing each other's feet, and teaches us to seek to help each other to walk in the steps of the Lord Jesus. This is our business with each other, not at stated periods, as once a month, but everyday and all the time; because the loyal heart, like Peter, wants to have part with the blessed Lord Jesus, We have in Scripture, baptism administered as the initiatory rite only once to the same person. We have the Lord's supper every Lord's day, (Acts 20:7, Rev. 1:10,) but feet washing is spiritual, a figure of the cleansing daily of our ways by the Word of God.

May we, like Psa. 139:23, 24, earnestly seek that the Lord may wash our feet. And pray also, that the words of our mouths, and the meditations of our hearts be acceptable in His sight, Who only is our strength and our redeemer (Psa. 19:14.)

Correspondence: Heb. 4:8-10; Col. 2:16

Ques. Does Heb. 4:8, 9, 10, mean a Sabbath for us to keep, etc.?

What does Col. 2:16 mean, etc.?—A Subscriber.

Ans. The first mention of the seventh day, as a day of rest, is Gen. 2:2, 3, but there is no indication that it was given to man at that time to keep.

The first time it is given to man is Ex. 16:5, 23-26, and it is the nation of Israel and those who dwell among them, redeemed out of Egypt, to whom it is given.

Next, the Sabbath is given in connection with the law (Ex. 20:8-11). The law, which includes the Sabbath, was given to Israel alone, and includes the strangers dwelling among them (Ex. 12:13).

God did not put the whole world under the law. Only one nation; that is Israel.

The law is not dead. The Jew is under it still, and can only be freed from it by believing on the Lord Jesus. Paul by the Spirit writes (Gal. 2:19, 20), "I through the law am dead to the law, that I might live unto God. I am crucified with Christ." "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4), and believers are not under the law, but under grace (Rom. 6:14). The law is not dead, but believers are dead with Christ. (See Rom. 7:6, marginal reading.) The unbelieving Jew is still under the law, and will be judged by the law (Rom. 2:12). People who put themselves under the law now, are delivered from it by seeing themselves dead with Christ.

The Lord Jesus did miracles on the Sabbath day to show that man's sin had broken God's Sabbath, and neither He nor His Father could rest where sin is (John 5:16, 17, 18).

There is not a word in Scripture to tell us that the Sabbath is changed from the seventh to the first day of the week. The Sabbath is the seventh day, and is entirely Jewish. The first day, the resurrection day, the Lord's day, is Christian. In the reign of Christ over the earth, Israel will then keep their Sabbaths (Ezek. 45:17).

Col. 2:13 addresses "you," the uncircumcised Gentile. Col. 2:14 is to "us," the circumcised Jew. Verses 16, 17, set aside these Jewish feast days and Sabbaths, and give us Christ, the substance. These are only shadows, the body is of Christ.

Verse 20 sets all believers free from laws and ordinances, because of being dead with Christ and risen with Christ. Heb. 4:8, 9, 10, points the Hebrew believers on to God's eternal Sabbath day. His rest. Into which all true believers in heavenly glory shall enter. The rest in Gen. 2 alluded to in Heb. 4:4 is a type of this.

It does not say in the New Testament, "Remember the Sabbath day to keep it holy." The Gospel has set that aside for all true believers. Christ rose from the dead the first day of the week. The Holy Spirit was given the first day of the week. The Gospel was first preached that day; and Acts 20:7 tells us, that was the day when the disciples came together to remember the Lord as having died for them.

Rev. 1:10 calls it the Lord's day (there is no Christian Sabbath), and while Christians are not under law, Christ's love reigning in their hearts, would lead them to give the day specially to Him as free from all secular employment, as far as it is possible.

Since it is the Lord's day, may we devote it to His service. Let our hearts delight to own His claim upon us in this matter in sweet communion with our risen Head.

Correspondence: "Ye are Gods";Circumcision; 1 Cor. 3:21-22; Psa. 88 and 22

Ques. What is the meaning of, "Ye are gods,' in Psa. 82:6, and John 10:35, 36?

M. G.

Ans. It means judges or great men. In John 10, they found fault with the Lord for saying He was the Son of God. He silenced them by quoting that men are called gods in Scripture, which cannot be broken. And why should they say of Him, whom the Father had set apart, and sent into the world, "Thou blasphemest, because I said, I am the Son of God." Look at My works, they are the Father's, as My words had been the words of the Father. But they hated Him and tried to take Him. In vain; His hour was not yet come. He escaped out of their hands.

Truly, our hearts by nature, even at their best, are enmity against God. (Rom. 8:7.)

Ques. What does circumcision mean for Christians? D. C.

Ans. Circumcision in the Old Testament was a mark of subjection put upon the flesh of Jehovah's people; it signified death. Its teaching for us is, that as men in the flesh, we are put to death in the death of Christ (Col. 2:11), "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ." In His death on the cross as men in the flesh, we have been put to death before God.

Phil. 3:3 says, "We are the circumcision," that is: those who have owned that there is no good in the flesh; in contrast with the concision, that is: those who are trying to improve it. We are to bear about in our body the dying of Jesus, that the life of Jesus might be manifested in our mortal body or flesh. (2 Cor. 4:10,11.)

Christians are not under the law or ordinances, but under grace. (Rom. 6:14.)

Ques. What is meant by 1 Cor. 3:21, 22? How are all things ours? E. C. D.

Ans. The Christians in Corinth were carnal; they followed men (1:12, 13; 3:1-6). The apostle tells them all these teachers were for their benefit. They are to take all as the Lord's ordering for their good. And so of the world; they had it from God, the Lord. Life was from Him; death, it was His servant for them; things present were His ordering for them; things to come were just what He would send. All was settled and sure, for they were Christ's and Christ was God's.

Ques. Are Psa. 88 and 22 similar? Does the 91st follow the 88th, as the 23rd follows the 22nd?

H. C. W.

Ans. Psa. 22 is the experience of the Lord while making atonement for sin. Atonement is completed (Verse 22), and Christ is seen in resurrection declaring the Father's name to His brethren (John 20:17; Heb. 2:12). In the Psalm, it is Israel and the nations; it is blessing to the ends of the earth. And the Psalm closes with, "He hath done this.”

Psa. 23. Jehovah is the Shepherd caring for the sheep.

Psa. 24 is His coming in glory into His Kingdom, and the character of the godly who receive the blessing of Jehovah, and righteousness from the God of his salvation.

Psa. 88 has some expressions of suffering, similar to the Lord's sufferings under the judgment of God, but the soul in Psa. 88 speaks under the sense of God's wrath lying hard upon him in his lifetime. It is the experience of a godly Israelite under the broken law, without the knowledge of Christ's redemption. The Psalm closes leaving him in darkness. A dreadful state truly, yet there is faith, for he calls on Jehovah, God of his salvation. It is Israel in their trouble before deliverance comes.

It was only on the cross, when bearing our sins, that Jesus was forsaken of God. He bore our sins in His own body on the tree. All His lifetime He walked in the sunshine of His Father's approval, though outwardly a man of sorrows. If we apply any language like this to Christ, we must think of Him on the cross at the time. We need to be careful how we apply the Psalms to Him personally.

Even Psa. 69 is not the atoning sufferings of Christ, but the godly man suffering for righteousness' sake, and for Jehovah's sake, suffering from his persecutors for his godliness, and while specially applicable to Christ on the cross, it is also true of others who suffer in the same way. His prayer is unto Jehovah and is accepted (Verse 18), and judgment comes to the persecutors.

Psa. 91 is specially Jesus as the Messiah, but also takes in others as far as they walk in His steps.

Verse 1, as is usual in the Psalms, gives the theme. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty." "Most High" is (absolute supremacy) God's Millennial title (Gen. 14:18-22). "Almighty" (complete power), He was this to Abraham (Gen. 17:1).

Verse 2. (Jesus) Messiah claims this, "I will say of Jehovah, He is My refuge and My fortress: My God; in Him will I trust.”

Verses 3-8 is the Holy Spirit's voice speaking to the Messiah.

Verses 9-13 is Israel's voice also speaking to Him in the same way.

Verses 14-16 are Jehovah's words to that faithful and true One.

The Lord Jesus was perfect in all His ways. He needed no chastening. All we believers need it. In applying this Psalm to ourselves, we must mark the difference, and submit to needed chastening.

The Lord, in grace, resigned this place of exemption from suffering, to walk in a lowly, suffering path, rejected and despised of men, a man of sorrows and acquainted with grief, but all His sufferings were in fellowship with God, and only on the cross He suffered for sin, our sins. We, too, suffer now with Christ in a world whose ruler is Satan.

Correspondence: John 15:2; Doing Good at Any Time

Ques. Who is meant by the branch that is taken away (John 15:2)? Is it like one in 1 Cor. 11:36, or is it a Judas, or a castaway? (1 Cor. 9:27.) Is the man in verse 6 the same as the branch in verse 2 that is taken away? Is it final destruction there? P. W.

In such as Judas and the disciples that walked no more with Him, we see the branches taken away by the husbandman, and it means that they were lost forever. (John 6:66.)

Those that were real could not go away (John 6:68,69), so they were purged to bring forth more fruit.

We learn similar lessons, and especially on fruit-bearing, by this parable, and the Epistles open up our portion more fully.

We see in 1 Cor. 9:27 how even preachers are lost forever if they have no salvation through the death of Christ. And in such verses as Col. 1:15; Heb. 3:6,14, the reality of Christians is proved by their "continuing in the faith," "holding fast the hope," etc. We also see in 1 Cor. 11:30, 1 John 5:16, that the Lord sometimes takes away His own people in chastisement,and sometimes puts them on a bed of sickness. And happy it is for us all to recognize His chastening in the many things that are allowed to come to us, and ask Him to help us to profit by them (Heb. 12:5-11; Rev. 3:19), and learn the lesson, that without Him we can do nothing.

Ques. Is it contrary to any principle of Scripture for Christians to do good and to communicate toward one another, or toward the world at large, at any time of the year? M. G.

Ans. We are told in Heb. 13:16 and Gal. 6:10 that we are to do these things and God is well pleased with our sacrifices, if we can do it in the name of the Lord and for His glory. (Col. 3:17.)

But I apprehend that your question has in view this custom of giving gifts on certain religious holidays-church days, they are called. For light on thiswe might read Gal. 4:10,11: "Ye observe days, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain.”

The Galatians had teachers trying to put them under law, from which the death of Christ delivers us. In Scripture we get no days to keep, except that we own the first day of the week as for the Lord, "The Lord's day." (Rev. 1:10.) We have no ordinances to fulfill, except that we have been baptized, and now we remember the Lord in His death.

May we, like the apostle, say, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world," and that is both the social and the religious world. (Gal. 6:14; 2 Cor. 6:14-18; Col. 2:20-23; Heb. 13:13.)

Correspondence: PHI 3:10-11; ACT 13:48; Unicorns; World's End; Man's Words; More.

Ques. What is the thought in Phil. 3:10, 11, "power of His resurrection," "attain unto the resurrection of the dead"? C. M.

Ans. The thought expressed is an earnest pressing on to reach that which alone can make the salvation we have complete the resurrection from the dead. To this of course Paul had not yet attained and therefore could think of nothing here (except indeed fellowship in Christ's sufferings). All that his soul longed for was there.

Ques. Please explain "as many as were ordained to eternal life believed.”

Ans. Certainly some were appointed to eternal life. (See 2 Thess. 2:13, and 2 Tim. 1:9.) But none are appointed to be damned. Notice that, while Rom. 9:22, 23 does say the vessels of mercy were afore prepared of God, it does not say that God prepared the vessels fitted to destruction.

Ques. What is the meaning of "from the horns of the unicorns"? (Psa. 22:21.)

Ans. Great strength and untamableness Thus the Lord's implacable enemies were compared to these animals. "The horns of the unicorns" is a figure of speech of impalement and intense suffering.

Ques. In what sense is the time when the Son of man came into the world to put away sins, "the end of the world"?

Ans. God calls it the "end of the world," because man's moral history is entirely ended-grace is not ended. Man's history was closed at the cross. First, lawlessness, then law-breaking, and then enmity to God; then comes that blessed perfect work of the last Adam, who met the need in His own person, and brought in the full accomplishment of the purposes of God. He has brought man into an entirely new sphere by death and resurrection, and eventually glory, and has settled the whole question of responsibility.

Ques. How far can we rely on the words of the natural man?

Ans. Man is competent to give a fact, but not the truth on any subject, and still less on that vast scene of glory which God has formed, and which He has revealed, too, for the glory of the Lord.

Ques. Is it known or can it be conjectured why Paul went into Arabia (Gal. 1:17)?

Ans. Probably to be alone with God, as Moses in Sinai, or Elijah in Horeb.

Ques. Is no one saved who does not confess Christ with his mouth? What is the meaning of "unto righteousness," "unto salvation"? (Rom. 10:9, 10).

Ans. We would not say that any one who refused to confess Christ was saved.

“Unto righteousness" refers to position before God.

“Unto salvation" refers to outward position as among the saved (or Christians). The former is in the heart; the latter by the mouth.

Correspondence: 2 Pet. 2:20 vs. John 10:28; John 15:2; Concision

Ques. How do you understand 2 Peter 2:20, 22, when John 10:28 gives positive assurance of the believer's eternal security. H. E.

Ques. Please explain John 15:2. H. H.

Ans. The real secret of the difficulty felt by so many in this scripture is that they seek to make it a question of eternal life and security, whereas it is simply a question of fruit bearing. If we do not abide in the vine we shall prove fruitless branches, and all such branches the Husbandman removes from the place of fruit bearing. The question of salvation is not touched.

Ques. What is the meaning of "the concision" in Phil. 3:2?

Ans. The concision mean those who are trying to improve the flesh by cutting off bad habits. The truth teaches us that the death of Christ is the end of the flesh before God, and that our old man is crucified with Him. (Rom. 6:6) The circumcision in Phil. 3:3 recognize this. Col. 2:11 means dead with Christ. "The concision" do not know this, but teach the improvement of man without redemption.

Correspondence

Table of Contents

A Suggestion

Engagement Conduct

Did Jonah Die in the Fish's Belly?

Correspondence: 1 Tim. 3:16; Matt. 9:37-38 and Luke 10:2

Correspondence: Great Multitudes; Gen. 3:4

Correspondence: Suffering for/with Christ; Sons/Children; Balaam's Error

Correspondence: Meaning of Luke 14:26

Correspondence: What is Worship; Seared Consciences

Correspondence: Matthew 13:30; Father/Son Creator?

The Book of Jasher

A Warning About Marriage

Are All Unsaved People "Servants of Satan"? A Reader Inquires

Lucifer in Isaiah 14: A Reader Inquires

A Reader Inquires

Sin the Transgression of the Law: A Reader Inquires

Correspondence: Short Hair; Rom. 6:14; Christ's Body and Bride; James 2:17, 20

Pharaoh's Heart Hardened

Correspondence: Meaning of "Baptized for the Dead"

Correspondence: Heathen Lost; Luke 14:26; Matt. 6:9

From a Letter on Trials

The Kingdom of Heaven — What Is It? Leaven Hid in the Meal

Are the Lord's Supper and Baptism for Jews Only?

Correspondence: 2 Cor. 12:16; Matt. 12:40; Heb. 5:7

Correspondence: Luke 16:9; Heb. 2:10 and 5:9; Luke 9:60

Correspondence: Mark 4:1; Heb. 2:1-4; Rom. 5:10;John 1:10, 14, 51

From One Who Was Ill

Head Coverings: A Reader Inquires

Correspondence: 1 Tim. 1:8; Lost Tribes Restored/Identified?

Correspondence: Antediluvian Race; Acts 1:11; Col. 1:20; Eph 1:10; Psa. 16:1-2

Unleavened Bread: A Reader Inquires

Correspondence: Psa. 138:2; Acts 2:16-17; Rom. 11:26; The Lord's Table

Correspondence: Fifty Days; Mark 4:26-29; Passion Play; John 14:12

Correspondence: John 14:12; Young Christians

Correspondence: Rom. 13:14; Acts 2:16-18; 1 Tim. 5:8

Correspondence: Matt. 3:15; Present Return of the Jews

Correspondence: Explanatino of Ex. 33:11, 20; Acts 1:11

Correspondence: MAT 25; REV 19; EZE 37; HEV 10:22; Jesus as Wisdom in PRO 8

Correspondence: Singing with Grace; League of Nations

Correspondence: Luke 9:21; 1 John 2:16; 1 Cor. 15:42-44

Correspondence: 1 John 2:20; 1 Pet. 2:11; Matt. 16:28

Correspondence: Exo. 15:11; Rev. 20:4; Phi. 2:17; Matt. 25:21,23

Correspondence: Faith; Matt. 8 vs. Luke 7; 1 John 5:1-2; Luke 10:33

Correspondence: Luke 22:36;1 Thess. 5:2; Isa. 53; Matt. 11:16-19

Correspondence: John 20:17-27; Num. 31:23; Wrath/Disobedience/Devil; Rom. 8:9

Correspondence: Rev. 2:6, 25; Heb. 1:13; Baptism

Correspondence: 1 Cor. 2:6-7 - the Meaning of Perfection and Wisdom

Correspondence: Position a Believer Should Take

Correspondence: In Eternity; Isa. 65:20; Eph. 4:26; Pleasing Christ; Gen. 9:6

Correspondence: Gal. 5:19-21; 1 Cor. 15:21-22, 16:20; John 16:8-11

Correspondence: Thief in the Night; 1 Cor. 3:21-23

Correspondence: Heb. 13:9, 1:14; Rev. 3:5; 1 Jo. 2:28; Matt. 20; 1 John 2:18

Correspondence: PSA 138:3; Any Authority for Women Preaching?; ROM 11:26

Correspondence: 2 Tim. 1:6; Elders; God More Interested in One vs. Another?

Correspondence: MAT 25:14-30; 1KI 22:14-16; 1TH 5:2; REV 3:10; REV 1:19

Correspondence: HOS 2:15; EPH 2:20-22 vs. 1PE 2:4-7; Greater Miracles than Christ

Correspondence: 1 Cor. 8:10-11; Romans 6:16

Correspondence: Rev. 17 and 18's place in the Tribulation Period

Correspondence: Peace; Judgement; Phil. 2:12; Repentance

Correspondence: REV 7:14; Follow Christ; LUK 13:24; MAT 23:9 & EPH 6:2; MAT 18:13

Correspondence: 2 Cor.5:10; Worship Meeting; 1 Thess. 4

Correspondence: Mark 9:49; The Trinity

Correspondence: Praying; Son of Joseph; Collection; Saving; O.T. Saints in Res.

Correspondence: Holy Spirit Sent Before Jesus Glorified?; 1TH 5:19; HEB 10:25

Correspondence: Sins of the World; REV 4:4; 144,000; Judgement; Isr. & Christ

Correspondence: Psalm 22:21; John 14:12

Correspondence: Mark 9:43; Luke 9:24; Deut. 13:6-9; James 5:7

Correspondence: 2TH 1:5; ISA 53:11 Bearing Israel's Iniquities

Correspondence: Jude 9; Matt. 18:20; Confession vs. Forgiveness

Correspondence: Baptism in Water/Holy Ghost; Laodicea; Heb. 11:9 True?

Correspondence: Mark 8:24; Matt. 27:46; Satan's Heavenly Access; More Like Christ

Correspondence: Priesthoods of Christ; Atone/Redeem; 1 John 5:16; Matt. 24:34

Correspondence: Antichrist; MAT 11:12; Infirmities in Christ?; MAT 5:22

Correspondence: James 5:14; Lev. 1:4; Luke 18:22

Correspondence: 1 John 3:9; Josh. 1:8; Matt. 11:29-30; 2 Tim. 2:26

Correspondence: Who Will Be Caught Up When the Lord Comes?

Correspondence: Mark 12:31-32; The Elect; Luke 23:31; S.S.vs. Gos.; Elders of Isr

Correspondence: Atonement/Punishment; Nations B.C.; Church in O.T.; Spirits

Correspondence: Peace; Cutting Hair; Spirit vs. Inclinations; Heb. 9:28