Questions and Answers in Christian Treasury

Ans. Peter writes to his own people, Israelites who had been brought up under the law and then professed Christ. In preaching to them in Acts 2:38, 40, he says, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.... Save yourselves from this untoward generation.”

Through baptism they changed their position as being connected with the guilty nation who had crucified their Messiah to the new position in Christianity. Through baptism (which is a figure of death), they were saved from the judgment of the guilty nation. It is the same in 1 Peter 3 and Acts 2. Ed.

Question and Answers: What is the Present Truth?

QUESTION: What is the present truth?

ANSWER: The present truth is the present testimony in contrast with the past. Judaism was the truth—Christianity has displaced it and is the present truth. One was set aside, and another one has taken its place. The gospel, in contrast with the law, is present truth. The present truth will be the past truth presently, and some may ask what 1 mean by this statement. Well, God is now writing Christ on the Christian's heart. He is now looking to see the life of Jesus manifested in the flesh. But when the next dispensation comes, God will not be writing Christ on people's hearts then instead, He will write His law in their hearts and minds. So there will be another present truth then. God is not now writing on tablets of stone, but on tablets of the heart. He is writing Christ there, and then (future) He will write glory (the glory to follow). I dare say that is to call attention to the ways of God in reference to His various testimonies in the earth.

Questions and Answer: No Night and All Saved?

QUESTION: I have read that Rev. 21:1-8 refers to the eternal state, and the remainder of the chapter to the millennial state. It does seem like it, but the last few verses rather puzzle me: "no night there." Will there be no night in the millennium, and does the last verse mean that all will be saved?

ANSWER: Rev. 21:1-8 is a continuation of the subject taken up in the latter part of the previous chapter, that is, the eternal state of the lost and saved that succeeds the millennium. Then in verse 9, the Spirit of God reverts to the millennium for the special purpose of showing the place that the Church, as the bride, the Lamb's wife, holds during that period. A description of it is given, as previously that of Babylon had been given.

One of the seven angels shows the prophet this scene as in the previous case. "No night there" has reference to the city, and not, we understand, to the earth. It seems from other scriptures there will be night and day on earth during the millennium. (See Gen. 8:22; Isa. 66:23; Jer. 33:20; Ezek. 46:1.)

In the last verse the inhabitants of the city are in question, and their title to be there is that their names "are written in the Lamb's book of life." As to the inhabitants of the earth, we are only told that they "walk in the light of it: and the kings of the earth do bring their glory and honor into it," as owning the heavens and the heavenly kingdom, the source of it all.

“The nations of them which are saved" refers to salvation from the temporal judgments on earth, not that they are individually saved from eternal judgment; on the contrary, the masses of these very nations, thus saved, apostatize at the end of the millennium. (See Ch. 20:8.)

Questions and Answer: The Prophets in Ephesians Same as Luke & Acts?

QUESTION: Are the prophets spoken of in Eph. 2 and 3 the same as those referred to in Luke 24 and Acts 3?

ANSWER: The prophets in Eph. 2:20 refer to the prophets of the New Testament, as is plainly taught in Eph. 3:5, where the fact is stated that the "mystery of Christ" (that is, the Church) had not been made known unto the sons of men in past ages, but "is now revealed unto His holy apostles and prophets by the Spirit." What is in question is the ministerial foundation (by teaching) of the Church; in this building (the Church) Jesus Christ is the chief corner stone.

In Rev. 21 where the Church is seen in glory as the bride, the Lamb's wife, we read in verse 14, "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." This confines the foundations of the Church to the apostles of Christ, not as the Messiah, but as the Lamb, that is, after redemption had been accomplished. (See Acts 1:26.)

In Luke 24:27, 44 the prophets referred to are certainly those of the Old Testament, and their testimony is concerning Christ as the Messiah of the nation of Israel, and the Church is not in question.

The same is true of Acts 3:18, 21, 24. All these refer to Christ in connection with Israel, and have nothing to do with the Church. Till the ascension of Christ to glory, there could be no Head of the Church, and no revelation was given to any Old Testament prophets as to Christ, except in connection with Israel and the nations. This only went as far as blessing for man on the earth under Christ as King and Savior.

The Church had been hidden in the mind and purpose of God until Christ, having been rejected by Israel, had accomplished redemption and entered into His glory.

Questions and Answers: 1 Sam. 2:12-17

Ques. Can you explain 1 Sam. 2:12-17? I don't understand the custom in verse 13. I don't know what a flesh hook is. I don't understand what they did wrong which grieved the Lord in this passage in verse 17.

Ans. The office of the high priest in Israel was to bear the government and the judgment of all the tribes of Israel. He was to instruct them according to the Urim and Thummim—lights and perfections. (Ex. 28:30; Deut. 33:8.) He was to draw near to the Lord for them in all their ignorance and weakness. The home of Eli, the high priest of the Lord of hosts, should have been the fairest spot in the whole earth a home that in a special way witnessed to Jehovah's name and glory. Instead of this it had become a place notable in Israel for foul sins. Eli is charged by the man of God (v. 29) with the guilt of his sons. "Wherefore kick ye at My sacrifice and at Mine offering, which I have commanded in My habitation; and honourest thy sons above Me, to make yourselves fat with the chiefest of all the offerings of Israel My people?" v. 29. (Eli himself was heavy, 1 Sam. 4:18.) "Yourselves" the Lord said. "The priest's custom" (v. 13), doubtless, was this unholy gain the Lord strongly condemns in verse 17. "The sin of the young men was very great before the Lord: for men abhorred the offering of the Lord.”

By the ordinance of the Lord, the peace offering had a special and precious significance clearly set forth (Lev. 3). In it the Lord brought the worshipers into communion with Himself. A selected portion was called "the food of the offering," and was to be consumed on the burnt offering and with the meat offering, before they or the priests partook of what was reserved for them. Eli's sons openly set aside the revealed will of God and put their own customs in its place. (1 Sam. 2:13-17.) Even the people knew that the fat must be burnt and was for God. (v. 16.) Eli's sons cared nothing for God's word.

The flesh hook is here described as having three teeth. Its use, perhaps, was like a barbed fork which they jabbed into the meat and pulled out the choicest part which Eli's sons then greedily ate. Their own lusts were, in effect, their god. Besides their very great sins in verses 13-17, more are exposed in verses 22-25.

Surely there is a practical and important lesson for us Christians to learn from this. We know that today every believer is a priest. "Ye also, as lively stones, are built up a spiritual house, a holy priesthood." 1 Peter 2:5. In Heb. 10:22, we are invited to draw near, but it must be according to God. There are four requisites: a true heart, full assurance of faith, hearts sprinkled from an evil conscience and our bodies washed with pure water. We have no right to change, add to, or diminish from what God has prescribed. Along with the true heart of faith, the blood must be applied and there must be the washing of the water by the Word. Let us be careful not to depart from the teaching of the Holy Scriptures in seeking to draw near to God. To despise God's word as Eli's sons did, is dangerous. If we come according to God's word, we enjoy the most happy and sweet fellowship and worship and can offer the sacrifice of praise to God. (Heb. 13:15.) Ed.

Questions and Answers: 2 Cor.5:10 Apply to Saved and Unsaved?

QUESTION: Does 2 Cor. 5:10 apply to saved and unsaved alike?

ANSWER: All, both saved and unsaved, must appear before the judgment seat of Christ, for He is the appointed Judge. (John 5:22, 27; Acts 17:31; Rom. 14:10-12; 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 who 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 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 and those on the right go into eternal life in the Kingdom on earth.

In 2 Tim. 4:1 Christ is the Judge all the way through.

Questions and Answers: 2000 Years Reckoned?

Ques. A Californian asks about the January editorial concerning the prophecy of Hos. 5:15 to 6:2. What is the point from which the 2000 years is to be reckoned?

Ans. To the Lord be all the praise that you have found the "Christian Treasury" to be a blessing to you over the past several months. Now I reply to your question concerning "the point from which the 2000 years is to be reckoned. Should it be reckoned from the birth of Christ, the death of Christ, the day of Pentecost, the turning away from Israel by Paul in Acts, or the destruction of Jerusalem in 70 A. D.?" I do not believe we can state the time quite so exactly. It is important to remember that the Church is a called-out heavenly people and time does not relate to heaven. However we are chosen and called from the earth and all that takes place here does interest us and God has revealed much concerning Israel His earthly people. One verse that impresses me much as a help to your question is Gal. 4:4, "But when the fullness of time was come, God sent forth His Son, made of a woman, made under the law." We notice that the Son came on time the first time and we can be sure He will come on time (God's time) the second time. I am glad that you understand something about the dispensations and I will just say that I believe that they overlap. Your very questions show this and the book of Acts is referred to in this way in Heb. 9:10 where it is called the time of reformation.

Questions and Answers: Asking Multiple Times or Just Once?

QUESTION: Should we continue to ask for many things of the Lord, such as more of the Spirit's power, increase of faith and conversion of relatives? Or when these requests have been once laid before Him, should we leave them in His hands?

ANSWER: God exercises our hearts and our faith in delaying to give the answer to our prayers at times. The earnestness of our prayer will be according to the exigency of our need, and the consciousness that God alone can give the answer. The heart is exercised and kept in dependence, waiting on Him for the reply. Faith is kept alive. Other sources are not looked to when the soul has learned that He alone can do what is needed. It is a mighty engine, that of prayer, fitting expression of the newborn soul's dependence on God, in contrast to that nature which always would be independent of Him, though it cannot escape His righteous judgment.

Daniel had to wait in fasting and mourning for three whole weeks at one time before he received the reply (Dan. 10). At another time, "Whiles I was speaking," he says the answer came. It marks the fact that we are not indifferent to the result when the heart can, in earnest entreaty, wait upon God.

We may find, like Paul, that it is better for us that our desires are withheld. He learned also the reason why they were withheld after his thrice-repeated prayer; thus he could boast in that which was the taunt of his enemies, and the trial of his friends (2 Cor. 12).

We need to be "filled with the Spirit," and we need that our faith may grow. Many are the needs of our hearts, and if God is pleased to bless His people He exercises their hearts in prayer. Paul was indebted to some praying sister, perhaps, who could agonize in prayer before the Lord for those gifts with which he carried on his service in the gospel field. He could agonize in prayer for those he never saw (Col. 2:1), and Epaphras, too, could labor earnestly in prayer for those he knew and loved (Col. 4:12).

In the midst of our cares and conflicts we have to "be careful for nothing," but to let our requests be made known to God. God, who has no cares, keeps our hearts and minds through Christ Jesus. But we have also to "continue in prayer." Col. 4:2. We have also to "watch in the same with thanksgiving" for His ever-opened ear. One of the exhortations in Rom. 12:12 is "continuing instant in prayer," or it might read, "pursuing in prayer.”

The very "importunity" of the man at the unseasonable hour of midnight was the occasion of his obtaining the loaves (Luke 11:8). One can lay down no rules in such cases. The truly exercised heart gets its own answer from God. At times we can, with simple confidence, make known and commit the request to God. At other times the heart is conscious that it cannot but cry to God until the heart is at rest as to the petition. He will not give the answer till His own time, and meanwhile the soul is kept in earnest exercise. Faith is tested and patience tried, and the heart watches and waits on Him.

Again such is the confidence that we have in Him, that if we ask anything according to His will, He hears us, and if we know that He hears us, we know we have the petitions that we desired of Him (1 John 5:14,15). He listens to everything which is in accordance with His will. He cannot fail in power, and we get the reply. The true heart would ask nothing contrary to His will.

Questions and Answers: Belief That There Will Be Conversions in the Millenium?

QUESTION: Where in the Psalms or prophets is the belief justified that there will be conversions in the millennial age?

ANSWER: Almost everywhere that we find the work of divine goodness contemplated. In Psa. 2:12, "Kiss the Son, lest He be angry... Blessed are all they that put their trust in Him." All conversions, past, present or future, are in this way and no other. They alone are the righteous who fear God then as now. The gospel, which actually goes out in indiscriminate grace, the Apostle vindicates to the Jewish objector in Rom. 9 and 10 by testimonies from the law, Psalms and prophets which anticipate that day. It will be the harvest. We are but a sort of firstfruits, though called to "some better thing," as in Heb. 11:40, as compared even with "the elders." But the ingathering, great as to extent, awaits that day. All must bow to the Lord, "King over all the earth," as well as "Head over all things," but all are not converted even then as Isa. 65 shows, and on a large scale Rev. 20:7-10. Previously they will have rendered but a feigned obedience. Also see Psa. 18:14.

"I sat down under His shadow with great delight."
Sol. 2:3

Questions and Answers: Boaz vs. Mahlon, Raising Up the Name of the Dead?

QUESTION: In Matt. 22:24 Moses said if a man die, having no children, his brother shall marry his wife and raise up seed unto his brother. In Matt. 1:5 it says that Boaz begat Obed of Ruth. Boaz said he was taking Ruth to be his wife to raise up the name of the dead, Mahlon, upon his inheritance (Ruth 4:10). It seems Mahlon's name was lost and the name of Boaz is the only one remembered.

ANSWER: Boaz purchased all that his kinsman had sold, and took Ruth, and she became his wife. He fulfilled the intent of the Scriptures by raising up the name of the dead upon his inheritance.

QUESTION: It is said of the Lord: "In His humiliation His judgment was taken away: and who shall declare His generation?”

ANSWER: "Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." Rom. 1:3, 4.

As Obed was born to Naomi, so was Jesus born to the remnant in Judah. Shepherds abiding in the field at night were the first to hear the joyful news. "For unto you is born this day in the city of David a Savior, which is Christ the Lord.”

Thus the son of Boaz and Ruth is accounted as the son of Naomi: that is, Judah's child and son. Although a son, yet he bore the relationship of redeemer to Naomi. Did not the women say, "He shall be unto thee a restorer of thy life, and a nourisher of thine old age"? As each year rolls by, this has been fulfilled a thousand times.

W. Bothwell

Questions and Answers: Body, Soul, and Spirit?

QUESTION: What about body, soul and spirit? Please distinguish.

ANSWER: The divine order in Scripture is "spirit and soul and body" (1 Thess. 5:23). These comprise man's whole being. Soul is used often for man as a whole, both in the Old Testament and the New. "The sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten" (Gen. 46:27). In the ship with Paul there were "two hundred threescore and sixteen souls" (Acts 27:37).

Man's soul and spirit are from God's in-breathing, as distinct from the body which He formed from the dust of the ground, and he is therefore immortal—he exists forever. "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. 2:7). We never read of a mortal soul, but we do of a "mortal body." Scripture clearly distinguishes between soul and spirit; the Word, as the sharp sword of the Spirit, only can separate them. "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb. 4:12).

Spirit and soul in man are alike undying. "The spirit shall return unto God who gave it," and "fear not them which kill the body, but are not able to kill the soul." Beasts have life, or souls of an inferior order but they are part of their organization. (See Genesis 1:30, margin, and chapter 7:22.)

The soul is generally spoken of as the seat of the affections, but this faculty is possessed by brutes in measure, in an inferior character. "The spirit," as another has said, "is that which is most excellent in our moral being, that by which we are placed in relationship with God, and distinguished from the brutes.”

“What man knoweth the things of a man, save the spirit of man which is in him?" (1 Car. 2:11). "The Spirit itself beareth witness with our spirit, that we are the children of God" (Rom. 8:16).

Questions and Answers: Celebrating Christmas/Easter; LUK 18:19; EXO 33:20-23

Ques. 1. is it scriptural for Christians to celebrate Christmas and Easter?

2. If so, why? If not, why not?

Ans. These two questions are answered together. The word translated Easter in Acts 12:4 should be passover. Correctly, in Scripture neither Easter nor Christmas is mentioned. In this day of grace we are told to "stand fast therefore in the liberty wherewith Christ hath made us free." Gal. 5:1. The observance of days and months and times and years is called "weak and beggarly elements" in Gal. 4:9 and 10, and the Christian should not be in such bondage. Historically, the origin of Christmas is pagan.

Ques. 3. Why did Christ in Luke 18:19 say, "None is good, save one, that is, God," whereas we know that Christ is the only sinless and perfect man that ever trod the earth?

Ans. Yes, Christ is the only sinless and perfect man and also He is God. Psa. 119:68 says, "Thou art good, and doest good." "The Lord is good.” Nah. 1:7. No mere man was or is good. "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one." Psa. 14:2, 3.

Ques. 4. How do we reconcile Ex. 33:20-23, where it is stated that "there shall no man see Me [God] and live" with the following passages of Scripture? Gen. 32:30; Ex. 33:11; Deut. 5:4.

Ans. We do not reconcile Scripture but, rather, seek God's teaching from it. First, we notice that in Ex. 33:20 it says, "Thou canst not see My face: for there shall no man see Me, and live." John 1:18 tells us, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." Christ is the Revealer of the Godhead. In Gen. 32:24 it says, "there wrestled a man" with Jacob. It was the Lord Jehovah (who is Christ) revealing God in that way to Jacob and so in Ex. 33:11 and Deut. 5:4. Today Christ reveals the Father. God in His essential being and glory is never seen at any time. All the manifestations of God are in His Son. (1 Tim. 6:13-16.)

Questions and Answers: Definition/Author of the Pentateuch? What is the Decalogue?

QUESTIONS: 1. What is the Pentateuch? 2. Who wrote it? 3. What is the Decalogue?

ANSWER: 1. The first five books of the Old Testament are generally known as the Pentateuch, although the Jews call them the "Torah." The word is from the Greek and means "five books.”

2. It was written by Moses. Cri tics and "would-be" wise men have sought to deny the authorship of Moses. We might add at this point that while Moses was the penman, he wrote as he was moved by the Holy Spirit. It is divinely given, although Moses was the instrument used to write it. There is abundant evidence that Moses wrote the Pentateuch, and we could refer to many scriptures in the New Testament where Moses' name is directly connected with it. The Lord Jesus Himself so speaks: "Have ye not read in the book of Moses?" (Mark 12:26). "If they hear not Moses and the prophets" (Luke 16:31). "And beginning at Moses and all the prophets" (Luke 24:27). See also John 5:46-47 and 2 Cor. 3:15, which is a standing proof of the proof of Scripture. The Jews zealously guard the "Torah" and it is read regularly in their synagogues; yet, while it sp speaks of the Lord Jesus, the "veil is upon their heart" and they fail to see Him in it.

3. The word "Decaloguc" is of Greek origin and means "ten words," or the ten commandments. How blessed to know more than the Decalogue! "The law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17).

Questions and Answers: Difference Between Redemption and Atonement?

QUESTION: What is the difference between redemption and atonement?

ANSWER: Atonement is the act itself before God, and is the ground of redemption. Man is redeemed by the atoning work of Christ. The one is the act, and the other is the result.

In the first three hours on the cross, Christ's suffering was from man's hand, and in the last three hours His suffering was from God's hand. We can immediately see the mighty difference. From the sixth hour to the ninth, there was darkness over all the land. Up to that, there had been communion with God in all that He had endured on the cross, and He was pleading with God.

Psa. 69 says, "I looked for some to take pity, but there was none." At the last there was no God to appeal to—He had withdrawn. He had not only withdrawn, but was visiting judgment on the Lord Jesus. As the Lord drank the cup of death on the cross, it was in the realization that God had forsaken Him, because sin was on Him. But not only that, for that is general, but God was laying on Him the stripes by which we are healed. How well may we say there is nothing like the cross, and there never will be in time or eternity—heaven or earth.

Questions and Answers: Does the Wilderness Journey Date From the New Birth?

QUESTION: Would you say that the wilderness journey dates from the new birth?

ANSWER: New birth, in the Epistle of John goes a very long way. That is the basis of everything with John—the new birth. Typically, it begins with what we know of the new birth rather than "Thou in Thy mercy hast led forth the people which Thou hast redeemed: Thou hast guided them in Thy strength unto Thy holy habitation." Ex. 15:13. A proper Christian experience begins with the knowledge of redemption, and that God has brought us to Himself. Do not say, just the new birth, because you do not know when you were born again. You know when you got peace with God.

The blessedness of John in his epistle is the blessedness of being born of Him. But then he not only looks at it in his epistle as the mere implanting of a new life, as in chapter 3 of the Gospel of John, but he looks at it as the way that new life—that new nature—brings us into relationship with God: "born of God.”

We cannot systematize divine things; we would like to make a system and have everything A, B, C, and so on, but we cannot do it. We will either go too far, or stop too soon. It is all linked up as a whole. Divine truths refuse to be bound by a systematic code, and if we remember that, it will help us a good deal.

Then a little farther down He says, "Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory." But He sees it is necessary to have this experience in the wilderness. He does not ask that they be taken out of the world, but to keep them from evil.

Questions and Answers: Explain Gen. 9:6?

QUESTION: Will you please 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"?

ANSWER: 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 who are 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, he then would have to obey God rather than men. (Acts 4:19; 5:29)

In Gen. 9:5, 6 it is required 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 to that law.

Questions and Answers: Explain Genesis 9:6

QUESTION: Will you please 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"?

Gen. 9:5, 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 to that law.

Questions and Answers: Explanation of Hebrews 10:25

QUESTION: Will you kindly explain Hebrews 10:25?

ANSWER: The Hebrew epistle looks at Christians as journeying can through the wilderness to their heavenly home, and the writer seems to set' 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, not of strong food (Heb. 5:11-12). So they are exhorted to hold fast the confidence and the rejoicing of the hope firm into the end (ch. 3:6,14). Among other warnings we find some in this chapter: 10. Verse 25 continues an exhortation to hold fast the confession of the hope without wavering (for He is 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. The "ourselves" are those who know redemption, those who are sanctified by Christ's one offering. It is by this means they are built up and strengthened in their faith, and, with Christ in the midst, 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 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 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 OUT own will or the will of God.

Questions and Answers: "God Is Not the God of the Dead, But of the Living"?

QUESTION: Please explain, "God is not the God of the dead, but of the living" (Matt. 22:32). Luke 20:38 adds, "For all live unto Him." See also Romans 14:9.

ANSWER: To men, the departed are dead, and their graves are with us where the body is sown in corruption, but they live to God, as may be seen in Moses being with Christ on the mount. So then while they are dead as to the body, they are alive as to the spirit. Matthew 22:32 and Romans 14:9 are in perfect harmony. God is the God of the living as to departed spirits, and in that sense Jesus is the Lord both of the departed dead, as to their spirits, and also of those who are still here alive in the body. He is also Lord as to those who have eternal life and will be raised at His coming. And He is Lord of "the rest of the dead" who "lived not again until the thousand years were finished" (Rev. 20:5). "And I saw the dead, small and great, stand before God" (Rev. 20:12). Men may despise and reject Him now; they will have to stand before Him then.

Questions and Answers: "Grieve" vs. "Quench" the Spirit of God?

QUESTION: What does it mean to "grieve" and to "quench" the Spirit of God?

ANSWER: The allowance of flesh in the least degree in a Christian is to grieve the Spirit of God by which he has been sealed until the day of redemption (Eph. 4:30). He may grieve Him in many ways. The rejection of the light which God has given and worldliness grieve Him. In fact, everything that has not Christ for its motive and object must grieve God's Spirit and hinder our growth and communion.

To quench the Spirit (1 Thess. 5:19) is to hinder His free action in the members of Christ in the assembly. While there are special permanent gifts in the Church (Eph. 4:11), there are also the "joints and bands" which work effectually in the measure of every part, and by which the body of Christ increases. If they are hindered in true spiritual service, the Spirit of God is quenched.

There are dangers to be avoided on both sides. On one side, the danger is that because there is liberty "that all may learn, and all may be comforted," there may be the undervaluing of special gifts, which the ascended Christ has provided for His body, the Church. On the other side, there is the danger of quenching the Spirit in the various helps, joints and bands by which nourishment is ministered in the body of Christ, by putting special ministry in the place of the free action of the Holy Spirit in the members of Christ. Both are to be cherished, and the most spiritual are those who will value all that God gives.

In 1 Thess. 5:20, 21, the Apostle shows it is ministry he has in mind, while in verse 12 he exhorts them to own those who labor among them and esteem them highly in love for their work's sake. In verses 19-21 they were not to quench the Spirit in any, but at the same time to "prove all things" which were said and "hold fast that which is good."

Questions and Answers: How/When Will the Lost Ten Tribes Be Restored?

QUESTION: How and when will the lost ten tribes be restored, and can they presently be identified?

ANSWER: Israel, or the ten tribes, was taken to Assyria (2 Kings 17) about 130 years before Judah, or the Jews, was 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 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 Antichrist 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. As the unbelieving and disobedient fell in the wilderness, and only the faithful entered the land, 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 the Antichrist in the land. The wondrous meeting of the long-scattered tribes of all Israel is most touchingly described in Jer. 31:8, 9.

There is a later return of any scattered among the nations, whether of Jews or Israelites, when the Lord comes. 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 of 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 remarkable 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 among the heathen and dispersed through the countries. Their scattering and dispersion were to be world-wide (Ezek. 20:34; 34:12, 13).

God further declares them to be "lost" and that He will "search" and "seek them out." What God says, He will do. Man is daring enough to say he has done it. 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 Ezekiel chapters 20 and 34 to have all such thoughts 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.

Young Christian

Questions and Answers: "I Am the Son of God" vs. "I Am God"?

QUESTION: In John 10:36 Jesus said, "I said, I am the Son of God." Is that identical to saying "I am God?”

ANSWER: Verse 30 clearly answers this where Jesus says, "I and My Father are one." God the Father and God the Son are both God. We also include God the Holy Spirit, and so believe in the Trinity.

Questions and Answers: "I Have Laid the Foundation"?

QUESTION: Why does Paul say, "I have laid the foundation" if it began at Pentecost?

ANSWER: If you had asked Peter on the day of Pentecost, "Is this the birthday of the Church?" he would not have known what you were talking about. I suppose those baptized on the day of Pentecost would have formed the nucleus of restored Israel had the nation repented. In the third chapter of Acts, Peter preaches and tells them that God would send Jesus Christ to set up the kingdom according to the Old Testament prophets if they had repented of the crucifixion of Christ. The stoning of Stephen sets aside the nation, and the raising of Saul of Tarsus is thus the opening out of the blessed truth that the day of Pentecost was really to become the nucleus of the Church, but it was not known until God gave it to Paul by revelation. It was not until Paul got the truth of it by revelation that we have the truth established that Pentecost was the birthday of the Church.

No one can understand what the Church is apart from Paul's ministry; he is the only one who gives us the truth of the Church. Satan's work in the hearts of God's people turns them aside from that truth. Paul's ministry is a most neglected ministry.

Sometimes you see Bibles where the gospels and the Psalms are almost worn out, but the epistles are neglected. The heavenly calling is not known and you find many Christians, dear children of God who know their sins are forgiven, mixed up in the world and the world's politics, and there is no testimony as to the truth of separation from the ungodly world.

Two truths recovered in the middle of the last century were these: the truth of the one body and the truth of the heavenly calling of the Church. These truths God brought to light—a remarkable recovery. Without question, it was a work of the Spirit of God.

Go back to the beginning and you will always find a clean path for your feet. On the day of Pentecost the Holy Spirit came down and united 120 believers into one body. It was not the apostles forming a new group or system, but the Spirit uniting them to Christ in glory and thus they were bound together as one by the Holy Spirit.

Suppose one of those 120 should take a little offense and rent another hall in Jerusalem and put a loaf and a cup on the table. We will say that they hold no evil doctrine, but they are disgruntled with the rest. That other table is an independent table. The simple test is, how did the group originate? How did the group originate where I remember the Lord? Was it the Spirit of Christ gathering to Christ, or was it an independent group? To my own soul that has helped me through many a difficulty that has taken place. Keep a large heart for all the saints of God everywhere, but always keep your feet in the way of truth.

“Unto the woman He said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth CHILDREN; and thy desire shall be to thy husband, and he shall rule over thee." Gen. 3:16.

Questions and Answers: Instrumental Music in the Home vs. Meeting Room?

QUES . A reader inquires about instrumental music being brought into the meeting room. In our home perhaps it might be different?

ANS. The positive teaching about what is acceptable and pleasing to God in this dispensation is of first importance as to our worship and praise which is the Christian's highest privilege now. Three scriptures clearly give instruction:

Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Rom. 15:5, 6.

For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Phil. 3:3.

God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things. Acts 17:24, 25.

In worship and praise the Spirit of God in the believer, who in his mind (conscious knowledge) is rejoicing in Christ, gives utterance by mouth to glorify God even the Father of our Lord Jesus Christ. This is positive, but there are restrictions. Mere flesh can have no part and what men's hands produce has no place. The Scriptures are clear and conclusive and we must abide by them.

In Hebrews it tells us where our present place of worship is.

For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Heb. 9:24.

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. Heb. 10:19.

Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we 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. 13:12-15.

Actually then, we now worship in heaven where our great High Priest is. Yet, there is a place on earth connected with our place in heaven where Christ has promised His presence as He says in Heb. 2:12, "I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee.”

Instrumental music should not be brought into the meeting room. In worship it can only minister to the senses of the flesh and it cannot be and is not acceptable to God.

Our homes are different and in learning to sing more correctly, instrumental music can be a help to us. I believe that God intended that Christians should write their own hymns and spiritual songs and even psalms in their own language. This is according to Eph. 5:19. This would surely include the suitable music for them.

We must remember that we are under grace and not law. God has not given rules and regulations today and we must not put them there.

It is noteworthy that harps and organs down here began in Cain's city when he had gone out from the presence of the Lord. C. Buchanan

Questions and Answers: Is the Bride the Body of Christ?

QUESTION: Is the bride the body of Christ? Some say Israel is the bride, and believers now are the body.

ANSWER: Israel is earthly, called to an earthly inheritance. The Church is heavenly, 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 for 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 chapter 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 her heavenly calling. Then the journey follows, led by the Holy Spirit (the Servant) who takes care of her all the way till she meets her Bridegroom. The Holy Spirit 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 a type of the rejected Christ (Ex. 2).

Then John in Revelation tells us of the marriage of the Lamb, and His wife who has made herself ready.

But that is in heaven, and Israel could not be there. Then in chapter 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 I had been. Wonderful grace! And she is the dwelling place of God at the same time.

From Rev. 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 '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.

Questions and Answers: John 16:23 - When is "That Day"?

QUESTION: Will you please explain the passage in John 16:23, "And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you." To what time does "that day" refer?

ANSWER: To the present time. The meaning is that which the Lord further explains in verse 26, that they would not have to come to Him with requests, as if the Father were inaccessible to them, and they needed Him to go to the Father for them, but they would be able to go directly to the Father in His name—in the consciousness of the new and blessed place of acceptance in Himself, which by the Spirit they would have. It must be remembered that this is a question of approach to God as such, not a denial of the fitness of addressing the Lord also in prayer in due time and place, still less of worshipping Him, which, as the Lamb, all heaven does.

There is no possible place of distance from sin

but in nearness to God.

There are indeed joys by the way, but the moment

we rest in them, they become, as the quails

of Israel (Num. 11), poison.

Questions and Answers: "Lay Hold of Eternal Life" and "This Commandment"?

QUESTION: What is the importance of the words, "Lay hold on eternal life" 11 Tim. 6:19)? And what does "this commandment" refer to in verse 14?

ANSWER: 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 their riches, nor trust to their riches, but to the living God who gives us richly all things to enjoy. It 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. 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.

God Reveals Not His Things "to the Wise and Prudent" but Unto "Babes." It Is Not the Strength of Man's Mind Judging About "the Things of God" That Gets the Blessing From Him; It Is the Spirit of the Babe Desiring "the Sincere Milk of the Word." the Strongest Mind Must Come to the Word of God As the Newborn Babe.

Questions and Answers: Meaning of "He Loved Them Unto the End"?

QUESTION: What does "He loved them unto the end" mean in John 13:1?

ANSWER: 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 it is shown by what He is doing (Eph. 5:26), in the future by what He will do (Eph. 5:27), and 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 (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.

"Yea, I have loved thee
with an everlasting love:
therefore with lovingkindness
have I drawn thee.”

Jer. 31:3

Questions and Answers: Meaning of Hebrews 9:26?

QUESTION: What is the meaning of Hebrews 9:26, Christ "put away sin by the sacrifice of Himself"?

ANSWER: I believe it extends to the new heavens and the new earth, wherein dwells righteousness, as does John 1:29, "The Lamb of God, which taketh away the sin of the world." The work that accomplishes it is done, but the power is not yet put forth. "He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:2). That is, atonement has been made, and the blood is on the merry-scat, so that all hindrance is removed.

En Hebrews 9:26, 28 we get two things, putting away sin and sins borne, just as we get the sin offering and the scapegoat on the day of atonement. The blood of the sin offering was first sprinkled on and before the mercy-seat, then the sins of Israel were confessed over the head of the scapegoat (Lev. 16). The blood on the mercy-seat now is the ground of invitation to the sinner.

I say now to the sinner: Christ has died, and the blood is on the mercy-seat, and you will be received if you come. If you accept the invitation, I can tell you more. Not only has the Lord Jesus put away sin, but He has borne all your sins and confessed them as if they were His own, and they are all gone.

Questions and Answers: No Healing a Reflection of Assemblies?

QUES. Why is it that healing as recorded in James 5:14 is not practiced more today? Is it a reflection on the state of assemblies?

Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James 5:14, 15.

ANS. First, we notice that the one who initiates any practice of the promise to save the sick in James 5, is the sick one himself. He must then call the elders of the Church. It may be difficult to know who these elders are in the divided and weak state of the Church. Prominently, faith must be there, first in the one who calls and then in those who, as overseers or elders, have a responsibility to discern the case and whether to act or not to act. The promise is that the prayer of faith will save the sick. The power is from the prayer and not any miraculous gift of healing given to any persons.

As to the second question we say, yes, it is a reflection on the state of the assembly. Also perhaps there are few who have faith to act according to this provision.

Ed.

Questions and Answers: Please Explain "The Early and Latter Rain"

QUESTION: Please explain James 5:7, "The early and latter rain.”

ANSWER: It is God that gives the increase. The husbandman plows and plants and cultivates, then he waits with patience for the precious fruit of the earth. The rains give the increase.

Jehovah promised these rains if the Israelites were obedient (Deut. 1.1:13-14), 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. Hosea 5:15; 6:1-3, and also Joel 2:23-32 and Zechariah 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 Spirit 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 everyone 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 Spirit, nor is any individual baptized with the Holy Spirit. 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 (ch. 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 in Revelation 12 is Israel of whom Christ, the man child, came. We are now in the last days (2 Tim. 3). Insubjection to God's Word increases. Paul said by the Spirit that women were to keep silence in the assembly (1 Cor. 14:34), and he adds in verse 37, "The things that I write unto you are the commandments of the Lord.”

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 tongues 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 Corinthians 14. Directions are given that such a gift is not to be used in the assembly, except someone can interpret (vs. 28). The spirits of the prophets are subject to the prophets. But this so-called speaking in an unknown tongue comes on those who have given themselves up to it when they are alone or in a group without someone to interpret, when it can have no meaning. They 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 Thessalonians 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 everyone that nameth the name of Christ [or, the Lord] depart from iniquity" (2 Tim. 2:19).

Questions and Answers: Prophets in Ephesians Same as in Luke 24 and Acts 3?

QUESTION: Are the prophets spoken of in Ephesians 2 and 3 the same as those referred to in Luke 24 and Acts 3?

ANSWER: The prophets in Ephesians 2:20 refer to the prophets of the New Testament, as is plainly taught in Ephesians 3:5, where the fact is stated that the "mystery of Christ" (that is, the church) had not been made known unto the sons of men in past ages; but "is now revealed unto His holy apostles and prophets by the Spirit." What is in question is the ministerial foundation (by teaching) of the church; in this building, the church, Jesus Christ is the chief corner stone.

In Revelation 21, where the church is seen in glory as the bride, the Lamb's wife, we read in verse 14, "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." This confines the foundations of the church to the apostles of Christ, not as the Messiah, but as the Lamb, that is, after redemption had been accomplished (Acts 1:26)

In Luke 24:27, 44, the prophets referred to are certainly those of the Old Testament. Their testimony is concerning Christ as the Messiah of the nation of Israel, and the church is not in question.

The same is true of Acts 3:18, 21, 24. All these refer to Christ in connection with Israel and have nothing to do with the church. Tilt the ascension of Christ to glory there could be no Head of the church, and no revelation was given to any Old Testament prophets as to Christ except in connection with Israel and the nations. This only went as far as blessing for man on the earth under Christ as King and Savior.

The church had been hidden in the mind and purpose of God, till Christ, having been rejected by Israel, had wrought redemption and entered into His glory.

Questions and Answers: "Quick" and "Dead" Moral or Physical?

QUESTION: In 1 Peter 4:5-6, is "quick [living]" and "dead" moral or physical? Is it the same in each verse?

ANSWER: In both verses it refers to physical life and death. In verse 5 it is those currently alive and in verse 6 those now dead, who had had the glad tidings preached to them when they were living. As glad tidings were preached, though not in the same way or fullness, in times past to men then living though now dead, as well as to men living now, it was so that they might be judged as men in the flesh if they refused the message, but live (as regards God) in the Spirit if they accepted it. The Jews were apt to slight the judgment of the dead, through their preoccupation with the judgment of the living at the appearing of the Messiah. Hence the Apostle is the more careful to show the believers from among them, not merely, as in chapter 3 the judgment which awaits those formerly disobedient who are kept in prison awaiting their final doom, but the twofold end of the good news in the promises proclaimed to men in the past. It was either judgment as men in the flesh responsible for their works, or living according to God in the Spirit because the word was mixed with faith and issued in righteousness and holiness of truth.

Questions and Answers: "Run to and Fro"? Knowledge Increased in Dan. 12:4?

QUESTION: Who are the many that "run to and fro"? What knowledge is increased (Dan. 12:4)?

ANSWER: It is the last days of Israel's history under the times of the Gentiles. Another translation puts "run to and fro" as "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.

Questions and Answers: Scriptural Meaning of "Prophet"?

QUESTION: What is the scriptural meaning of the word "prophet"?

ANSWER: The prophets of God did not necessarily predict future events. Some did so, notably Isaiah, whose Spirit-given predictions are exceptionally rich and full. But many others such as Elijah dealt exclusively with existing conditions among the people. It is a simple rule in Bible study to examine the Holy Spirit's first mention of any matter, for we thereby learn its general significance throughout the Book of God. Someone has said: "God graciously hangs up the key just inside the door.”

We first meet the word "prophet" in Genesis 20:7. It is applied to Abraham! In the teaching of the New Testament two antediluvian witnesses—Abel and Enoch—are called prophets (Luke 11:50-51; Jude 14). But it is nevertheless true that the first man specially called a prophet in the Old Testament is Abraham.

Let us seek to understand the Holy Spirit's use of the term. Apart from divine guidance, Abraham went down to sojourn in the Philistine city of Gerar. To avert possible danger to himself he said of Sarah, "She is my sister." Abimelech the King, attracted by her, took her into his house, but God intervened, saying in a d ream, "Restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live." Remarkable, certainly, for the whole story suggests that at that time there was more pious fear of God in the mind of Abimelech the Philistine than in Abraham the Hebrew-"the friend of God." Yet Abraham was a prophet, and possessed intercessory influence such as Abimelech had not!

Incidentally, we may learn from this that even when our spiritual condition is low, our privileges as saints and priests are not withdrawn from us, although for the time being we are not in the enjoyment of them and are unable to exercise them for the blessing of others.

Abraham neither spoke nor wrote predictive matter, so far as Scripture speaks, although when in normal condition his spiritual vision enabled him to look far ahead and see with joy the day of Christ John 8:56). A prophet was simply a man who had the mind of God and was able to utter it. Thus in Psalm 105:15 other patriarchs are called prophets as well as Abraham. They were men in touch with God and could give forth His mind as no others could in their day.

The words of the woman of Samaria in John 4:19 will help us here. She said to the mysterious Stranger who was conversing with her, "Sir, I perceive that Thou art a prophet." Yet He had not spoken to her either of future glories or of coming judgments, but His unexpected words, concerning her five husbands and the man with whom she was then living, made her feel that He was speaking to her directly from God. Indeed, He was God manifested in flesh, although she had no sense of this mighty fact at that moment.

There were prophets also in the New Testament (Eph. 2:20; 4:11). There was no resemblance between their ministry and that of such men as Isaiah and Jeremiah. It was not the future that occupied them; it was theirs to give forth the mind of God concerning the new wonderful work in Christianity, the Scriptures being not then complete. We even read in Acts 21:9 of four women—daughters of Philip the evangelist—"which did prophesy." But their service would he rendered in private (1 Cor. 14:34-35).

Questions and Answers: Significance in the Order Observed in Heb. 12:22-24

QUESTION: What is the significance in the order observed in Heb. 12:22-24?

ANSWER: 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 apostle's thoughts to the heavenly city and to heaven generally, then to its 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.

Questions and Answers: Speaking Against the Holy Ghost?

Ques. —Why is it that one speaking against the Son of man shall be forgiven, but one speaking against the Holy Ghost cannot be forgiven? (Man. 12.) Can a true believer commit this sin?

Ans.—Sin or blasphemy against the Holy Ghost cannot be forgiven because of the character of the sin. God, by the Holy Spirit, was acting in power and this power was attributed in willful and intelligent malice to Satan. Attributing the manifested and acknowledged power of God to Satan constitutes the sin against the Holy Ghost. Christ was acting by the power of the Holy Ghost, and by this power had cast out devils, yet they said, "He hath an unclean spirit." Mark 3:30.Unbelief and ignorance showed themselves in rejecting and speaking against the Son of man, and however far the ignorance and unbelief might go, it could be forgiven upon that ground, hence the Lord could pray for such in those touching words on the cross, "Father, forgive them; for they know not what they do." Luke 23:34. Peter also says to the Jews, when offering them forgiveness after they had crucified Christ, "I wot that through ignorance ye did it, as did also your rulers." Acts 3:17. Paul, as to his own case says, "Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief." 1 Tim. 1:13 Of course, no true believer can commit this sin, and we must doubt if it ever can in this dispensation be in question even for an unconverted person. It appears to belong to circumstances peculiar to the ministry of Christ on earth amongst the Jews. It is especially Jewish, and sealed the doom of those who committed it, individually as well as nationally, and upon their doing it, the Lord immediately separates and distinguishes the remnant from the rest of the nation, severing all connection with them upon the ground of nature. Henceforth His "brethren" are those who "do the will of God." This gives such special interest and importance to the end of Matt. 12 and Mark 3. C. Wolston

Questions and Answers: Suffering With Christ vs. Suffering for Christ?

QUESTION: Will you explain the difference between suffering with Christ, and suffering for Christ?

ANSWER: Suffering with Christ is what is necessarily involved in our being Christians. Every believer suffers with Christ simply because he is Christ's. Possessing Christ as his life and having His Spirit in him, he cannot evade the suffering that belongs to the Christian position. Christ suffered for being a righteous man in an unrighteous world. So do those who follow Him. It is what is spoken of in Rom. 8:17, where the suffering and being glorified with Him go together. The one depends on the other, and cannot be separated from it.

Suffering for Christ is what comes upon us in connection with devotedness to Christ. Hence, the more devoted any are to Christ and His interests, the more they have to suffer for Him. This is privilege and not necessity being given to us. "For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." Phil. 1:29. It is the kind of thing we read of in Acts 5:41, where Peter and those with him "departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name."

Questions and Answers: "The Beginning of the Creation of God"?

QUESTION: 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," even though 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 preeminence), 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 10, 11.

P. Wilson

Questions and Answers: The Church Hid in the Field or in God?

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 to 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.

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.

Questions and Answers: The Coming of the Son of Man?

QUESTION: When it says in Luke 21:32, "Verity I say unto you, This generation shall not pass away, till all be fulfilled," is this the coming of the Son of Man?

ANSWER: Here the apostate nation of the Jews is meant, the nation that crucified Him. When we get Him as the Son of Man, it is in connection with the earth: "This generation shall not pass away, till all be fulfilled." The Christian has nothing to do with these things of which He speaks, for they belong to another day. They are signs for another people and are signs in connection with His coming as the Son of Man. We do not wait for Him to come as the Son of Man; we wait for Him as the Lord from heaven.

In Philippians 3:20-2] it says, "Our! citizenship has its existence in the heavens, from which also we await the Lord Jesus Christ as Savior." We wait for Him in that character: "the Lord Jesus Christ as Savior, who shall transform our body of humiliation into conformity to His body of glory, according to the working of the power which He has even to subdue all things to Himself" (JND).

The signs in Matthew, Mark and Luke are for another people. The Jews today and the Jews ever since that day area continuation of the generation that crucified the Lord. And when the Lord comes, "They shall look upon Me whom they have pierced" (Zech. 12:10), not the same individuals, but the continuation of the same generation—the same people.

Questions and Answers: "The Concision"

Ques. What is the meaning of "the concision" in Phil. 3:2?

Ans. The concision means 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.

Questions and Answers: "The Concision" in Phil. 3:2?

Question: What is the meaning of "the concision" in Phil. 3:2?

Answer: The concision means 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.

The principle of law is that God's thoughts and dealings depend upon what I am and have done. In grace my thoughts and actions flow from God's thoughts and dealings towards me.

Questions and Answers: The Dispensation of God and Mystery Which Hath Been Hid?

QUESTION: What is "the dispensation of God," and "the mystery which hath been hid" (Col. 1:25-26)?

ANSWER: "The dispensation of God" given to Paul completed the Word of God. Every subject—creation, providence, law, government. the kingdom, incarnation, atonement—had been unfolded in the Word of God but one. When it was revealed through Paul, the full circle of revelation was completed. This subject was the mystery of Christ and the church. It has two parts: First, Christ should, as Man, be set in the heaven-lies, having all dominion. by redemption (personally He had it as God), as Head over all things in heaven and earth, to the church, His body, united to Him by the Holy Spirit come down from heaven.

Second, He is "in you"—Gentiles—'.the hope of glory." This was a new thing. When Christ came, He was the "minister of the circumcision [the Jew] for the truth of God, to confirm the promises made unto the fathers" (Rom. 15:8).

Abraham was the vessel of the promises of God; they were repeated to the fathers, Isaac and Jacob. Israel took the promises on the ground of law and man's responsibility and forfeited them totally.

Then Christ came, in whom were all the promises of God, yea and amen. He came to establish the promises, as He of them all, to the people to whose fathers they had been made, namely, the Jews. He was rejected, and instead of becoming the "Crown of glory... unto the residue of His people" (Isa. 28:5), the Heir of glory goes on high, and the poor Gentile believer who had no promises comes in on the footing of pure mercy, not promise.

As we read, "That the Gentiles might glorify God for His mercy" (Rom. 15:9). we get a place in Christ on high, united to Him who is the Heir of all the glory. Not only are we in Him, but He is in us-not the "crown of glory," but "the hope of glory." "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Col. 1:27).

Questions and Answers: "The Father Worketh Herein and the Son Also?"

QUESTION: Is there anything on earth about which we can say, according to the truth of God and with certainty in our own minds, "The Father worketh herein and the Son also"?

ANSWER: Most assuredly, yes. The Church of the living God is still upon earth, and that Church is the workmanship of God—is the subject of the operations of the Father, Son, and Holy Spirit.

Yes, God is working upon the earth. It is a work, too, which was counseled from everlasting, which is for God's own eternity and for Himself and His Son in that eternity. When man sees this as to the

Church, he (the renewed, saved man) will see how near he is to the work of God. Questions will surely follow to each one—questions such as, "How far do I understand God's thoughts as to the Church?”

“How far am I practically working together with God in this matter?" or "How far is my life here below, practically inconsistent with the present aim and the present object of God in His work?”

The Spirit of God dwells in a body, the Church upon earth, and that body is made responsible for the honor and the glory of the Lord. Eternal salvation to each soul individually is through faith in the Lord Jesus. But the individuals so saved were to be gathered together in each place under the present guidance, corporately, of the Holy Spirit, and be the body which is responsible for the truth and the honor of the Lord.

Questions and Answers: The Four and Twenty Elders in REV 4 & 5

Ques. Who are the four and twenty elders in Rev. 4 and 5?

Ans. The four and twenty elders represent, not only the Church, but also the redeemed: all that are Christ's at His coming. Thus, the type of the four and twenty courses of priesthood is fulfilled (1 Chron. 24). It is intelligent worship that specially marks them as redeemed. The Church ceases to be seen on earth at the end of Rev. 3, and the elders cease to be seen in heaven when the marriage of the Lamb takes place.

Questions and Answers: The Four and Twenty Elders in REV 4 and 5?

Ques. Who are the four and twenty elders in Rev. 4 and 5?

Ans. The four and twenty elders represent not only the Church, but all the redeemed: all that are Christ's at His coming. Thus, the type of the four and twenty courses of priesthood is fulfilled. It is intelligent worship that specially marks them as redeemed. The Church ceases to be seen on earth at the end of Rev. 3 and the elders cease to be seen in heaven when the marriage of the Lamb takes place.

Questions and Answers: The Holy Ghost in Christendom?

Ques. — I find that some Christians maintain that the Holy Ghost dwells in Christendom. Now I have always thought... that the Holy Ghost dwells exclusively in the Church. I would be so glad if you would give me your thoughts about it.

Ans.—I think that a right understanding of the distinction between the Church as the "Body of Christ" (Eph. 1:22, 23), unto which believers are baptized by the Holy Ghost, (1 Cor. 12:13) and thus united to Christ, exalted and glorified in heaven (1 Cor. 6:17), and the "House of God," a "habitation of God through the Spirit," (Eph. 2:21, 22), in the world, will make the answer to your question simple and plain. When Christ was glorified as man to heaven, the Holy Ghost (not previously given, see John 7:39) descended from heaven and took up His abode in the saints, on the day of Pentecost, as God's house. (Acts 2) The Church thus begun, and set up as God's witness and abode through His Spirit, is styled "the house of God, which is the church of the living God, the pillar and ground of the truth." (1 Tim. 3:15.) This "House" was, as it were, a co-extensive thing at the first with the "Body," its other aspect, and was the true thing which God Himself fitly framed together; a member of this house was a living one, and in union with Christ the Head, by the Holy Ghost. But we find that immediately after its being set up, men began to build on the foundation wood, hay, stubble as well as gold, silver, precious stones. (1 Cor. 3) As a consequence, the House as man built it, began to assume vast proportions, entirely disproportionate to the Body, the true thing. But still the Holy Ghost did not leave the House. And the House was as far as man's responsibility went, "God's building." "The temple of God and the Spirit of God dwelleth in you" (1 Cor. 3:9-17), that is, collectively as in a temple, which is a different thought from the body of the believer, being the temple of the Holy Ghost, as in 1 Cor. 6:19. The House of God drifted soon into what the Apostle speaks of in 2 Tim. 2:19-21, like to a "Great House" containing vessels to honor and dishonor. This is quite a different state of things from 1 Tim. 3:15, and has characterized Christendom ever since, and at which judgment must begin. (1 Peter 4:17.)

So that we see that the Holy Ghost in the first instance, baptizes all believers since His coming down into one Body, ("There is one body and one Spirit," Eph. 4:4) uniting them to Christ as Head, and God dwells amongst them as a habitation through His Spirit. What a wondrous thought, and what a wondrous privilege. How much has the Church forgotten her calling! But not only so, He dwells in the "House" here below, and professing Christians (as well as true Christians) are responsible for His presence, and are, as far as His presence goes, thus responsible for the presence of the Holy Ghost, although not, of course, "sealed" as the true believer, and indwelt by Him.

A right understanding of the Church as the "Body of Christ," composed of living members, and the "House," or professing church, is the key to much of the teaching of the epistles. F.G. Patterson

FORWARD!

When on the long and dreary way.

Or at the dawn of breaking day,

Or in the damp and chill night air,

Or in the noontide dusty glare.

Lord, as we march, we look to Thee,

To lead us on to victory!

Questions and Answers: "The Unity of the Spirit in the Bond of Peace?"

Ques.—How am I to endeavor to keep "the unity of the Spirit in the bond of peace"? What does it mean?

Ans.—The Holy Ghost came down from heaven personally on the day or Pentecost, and dwells in each member of Christ individually (1 Cor. 6:19: Eph. 1:13, H. etc.), and the saints, thus indwell, upon earth, form God's habitation through the Spirit. He dwells corporately in the whole Church. (Eph. 2:22, etc.). He unites each member to the Lord (1 Cor. 6:17). Each member to the other members (1 Cor. 12:13), and all the members to the Head. This is the Church of God—the Body of Christ.

This unity has remained untouched by all the failures of the Church. It is a unity which cannot be destroyed, because it is the Holy Ghost Himself. He is the unity of the Body of Christ.

The Church of God was responsible to have maintained this unity of the Spirit, in practical, outward and visible oneness. In this she has failed. The unity has not. It remains, because the Spirit of God remains. It remains even when the oneness of action is well nigh gone. The unity of a human body remains, when a limb is paralyzed, but where is its oneness? The paralyzed limb has not ceased to be of the body, but it has lost the healthy articulation of the body.

Still, no matter what the ruin may be—no matter how terrible is the confused and unhealthy state in which things are—Scripture never allows that it is impracticable for the saints to walk in the fellowship of God's Spirit, and maintenance of the truth. It is always practicable. The Spirit of God pre-supposes evil and perilous days: still God enjoins us to endeavor "to keep the unity of the Spirit in the bond of peace." He enjoins nothing impracticable. We never can restore anything to its former state, but we can walk in obedience to the Word, and in the company of the Spirit of God, who enables us to hold the Head. He will never sacrifice Christ, and His honor and glory for His members. Hence we arc exhorted to endeavor to keep the "unity of the Spirit" (not the "unity of the Body." which would prevent us from separating from any member of the Body of Christ. no matter what his practice.) The Holy Ghost glorifies Christ—and walking in fellowship with Him, we are kept specially identified with Christ.

In this endeavor, I must begin with myself. My first duty is to separate myself to Christ, from everything that is contrary to Him: "Let every one that nameth the name of Christ depart from iniquity." 2 Tim. 2:19. This evil may be moral, practical, doctrinal: no matter what it is I must get away from it, and when I have done so I find myself practically in company with the Holy Ghost, and a nucleus for those who are truehearted likewise. If I can find such, those who have done the same, I am to follow righteousness, faith, peace, charity, with them (2 Tim. 2:22). If I can find none where I am, I must stand alone with the Holy Ghost for my Lord. There are, however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource. "Where two or three are gathered together in My name, there am I in the midst of them." Matt. 18:20. They are practically one, as led by the same Spirit with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole Body of Christ—but of the practice.

The basis on which they are gathered (the Spirit of God, in the Body of Christ), is wide enough in its principle to embrace the whole Church of God, narrow enough to exclude from its midst everything that is not of the Spirit of God. To admit such would put them practically out of the fellowship of the Holy Ghost.

This endeavor does not confine itself to those who are thus together—one with the other. It has its aspect towards every member of Christ upon earth. The walk of those thus gathered, in entire separation to Christ, and practical fellowship of the Spirit, and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity, they will desire that their brethren may be won into the truth and fellowship of the Holy Ghost. They may be only a feeble remnant, but the true remnants were ever distinguished by personal devotedness to the Lord, who always specially watched over them, in the tenderest solicitude, and associated Himself specially with them!

F.G. Patterson

Questions and Answers: "The Unity of the Spirit in the Bond of Peace"?

QUESTION: How am Ito endeavor to keep "the unity of the Spirit in the bond of peace"? What does it mean?

ANSWER: The Holy Spirit came down from heaven personally on the day of Pentecost, and dwells in each member of Christ individually (1 Cor. 6:19; Eph. 1:13, 14, etc.). The saints thus indwelt upon earth form God's habitation through the Spirit. He dwells corporately in the whole Church. (Eph. 2:22.) He unites each member to the Lord (1 Cor. 6:17), each member to the other members (1 Cor. 12:13), and all the members to the Head. This is the Church of God—the body of Christ.

This unity has remained untouched by all the failures of the Church. It is a unity which cannot be destroyed, because it is the Holy Spirit Himself. He is the unity of the body of Christ.

The Church of God was responsible to have maintained this unity of the Spirit, in practical, outward and visible oneness. In this she has failed; the unity has not. It remains because the Spirit of God remains. It remains even when the oneness of action is very nearly gone. The unity of a human body remains when a limb is paralyzed, but where is its oneness? The paralyzed limb has not ceased to be a part of the body, but it has lost the healthy mobility of the body.

Still, no matter what the ruin may be—no matter how terrible is the confused and unhealthy state in which things are—Scripture never allows that it is impractical for the saints to walk in the fellowship of God's Spirit and maintenance of the truth. It is always practical. The Spirit of God presupposes evil and perilous days; still God instructs us to endeavor "to keep the unity of the Spirit in the bond of peace." He instructs nothing impractical.

We never can restore anything to its former state, but we can walk in obedience to the Word of God, and in the company of the Spirit of God who enables us to hold the Head. He will never sacrifice Christ and His honor and glory for His members Hence we are exhorted to endeavor to keep the "unity of the Spirit" (not the "unity of the body," which would prevent us from separating from any member of the body of Christ, no matter what his practice). The Holy Spirit glorifies Christ, and, walking in fellowship with Him, we are kept specially identified with Christ.

In this endeavor, I must begin with myself. My first duty is to separate myself to Christ, from every-

thing that is contrary to Him: "Let every one that nameth the name of Christ depart from iniquity.”

2 Tim. 2:19. This evil may be moral, practical, doctrinal; no matter what it is I must get away from it. When I have done so, I find myself practically in company with the Holy Spirit.

If I find others who have done the same, I am to follow righteousness, faith, love and peace with them (2 Tim. 2:22). If I can find none where I am, I must stand alone with the Holy Spirit for my Lord.

There are, however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource, "Where two or three are gathered together in My name, there am I in the midst of them." Matt. 18:20. They are practically one, as led by the same Spirit, with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole body of Christ, but of the practice.

The basis on which they are gathered—the Spirit of God in the body of Christ—is wide enough in its principle to embrace the whole Church of God. It is narrow enough to exclude from its midst everything that is not of the Spirit of God. To admit such would put them practically out of the fellowship of the Holy Spirit.

This endeavor does not confine itself to those who are thus together—one with the other. It has its aspect towards every member of Christ upon earth. The walk of those thus gathered, in entire separation to Christ and practical fellowship of the Spirit and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity, they will desire that their brethren may be won into the truth and fellowship of the Holy Spirit. They may be but a feeble remnant, but the true remnants were always distinguished by personal devotedness to the Lord, who always specially watched over them in the most tender solicitude and associated Himself specially with them!

Questions and Answers: The Use of the Law in 1 Tim. 1:8?

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

Ans. The lawful use of the law is that for which it was intended, as a rule for man

in the flesh. The result of the test of man under the law demonstrated that he could not keep it. The Christian is not under the law. To try to put him under it is not a lawful use of the law. Yet the Christian is to walk in the spirit of it and even far beyond it. (Matt. 5, etc.)

C. Buchanan

Questions and Answers: "They Are Jews"; Miraculous Power After the Church is Gone?

QUES. What is meant by saying, "they are Jews" in Rev. 3:9? Are they not really Jews?

ANS. They are the concision, not the circumcision. They are the pretended successional religion and this God did not want. They may have been Jews, but Christ does not own them. The object is to show up successional religion in contrast with spirituality.

QUES. Do you expect miraculous power to be largely put forth after the Church is gone?

ANS. On the devil's side, I do, especially since after the Church is gone there will be "signs and lying wonders." The same words are used in 2 Thess. 2:9, as to antichrist, as are used by Peter in Acts 2:22, to show that Jesus was a man approved of God. These three words are: miracles and wanders and signs. Another thing that makes it more striking is what Elijah did to prove Jehovah was God of Israel. This is done also in Rev. 13 where antichrist, the second beast, makes fire come down out of heaven. Satan will do the same in a lying way, of course. Mesmerism is more connected with infidelity. When Satan is cast down from heaven, he gives up his anti-priestly character, then there is only left to him to be anti-king and anti-prophet. This second beast merges then into the false prophet. He has two horns like a lamb. J.N.D.

Questions and Answers: What About "Things Under the Earth" in PHI 2:10?

QUESTION: What about "things under the earth" in Phil. 2:10?

ANSWER: "God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven [angels], and things in earth [men], and things under the earth [demons]." Phil. 2:9, 10. If we confine ourselves to the passage itself, redemption is not in question either in the humiliation or the exaltation. If it were, demons would be saved too, which they will never be. This passage is quoted by some to prove a very bad doctrine. We often say when referring to this passage, how wondrous the grace that gives us to bow the knee, but what is spoken of here is not redemption, but subjugation.

In the end of Rev. 5, the "creatures... under the earth" are not infernal beings, but creatures under the earth. There redemption is celebrated: "Worthy is the Lamb that was slain." He is spoken of as a "little" Lamb in Revelation—unchanged in His character as the Lonely One, the unresisting One. "Led as a lamb to the slaughter." He is worshipped as the sacrificial Lamb.

Questions and Answers: What Answers Now to the Camp?

QUESTION: In Christendom what answers now to the camp?

ANSWERS: Wherever I find the world united to the church or to religion, that is the camp. Persons who have brought in false doctrine are the vessels to dishonor, and we have books such as The Christian World, but we cannot take it all in a lump.

In Jeremiah 15, we have separating the precious from the vile. There we see Jeremiah in constant exercise of heart before God and man. In verse 15 he calls for vengeance saying, "Revenge me of my persecutors.... For Thy sake I have suffered rebuke." But then he adds, "Thy word was unto me the joy and rejoicing of mine heart." In verse 17 he does not rejoice, but is filled with indignation. He is representing Jerusalem before God, and God says to him, "If thou return, then will I bring thee again, and thou shalt stand before Me: and if thou take forth the precious from the vile, thou shalt be as My mouth: let them return unto thee; but return not thou unto them" (vs. 19).

The first returning is in the way of testimony; then, if Jerusalem comes back, there will be the blessing. We must not, however, fight the evil—"return not thou unto them"—but let them return unto you. "And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for 1 am with thee to save thee and to deliver thee, saith the Lord.”

There is the principle for us. God's Word, with all the blessed things that are in it, becomes the joy and rejoicing of the heart. We must take God's Word and use it to separate the precious from the vile, and then we become as God's mouth.

The reproach in Hebrews 13:13 is Christ's reproach: "Let us go forth therefore unto Him without the camp, bearing His reproach." He is an outcast, a rejected Lord. Hanged as a malefactor, He was in the fullest reproach, and in more than reproach.

We go there to Him. If we are to be as His mouth, we must in practice be there with Him, bearing His reproach.

Questions and Answers: What Consitutes 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. Ephesians 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 Spirit 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 Cot 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 are 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 it is now being carried out. "Christ... loved the church, and gave Himself for it" when it existed only in the purposes of God (Matt. 13:45-46; Eph. 5:25). 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 Word, fitted for Him as in the picture in Genesis 24 when Rebekah was fitted for Isaac (Eph. 5:26). And then, when the last member is brought in, He will tarry no longer. All shall be caught up, and He will present her to Himself without spot or wrinkle, or any such thing. She shall be holy and without blemish (vs. 27). In Ephesians 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.

The living Christians now on earth are spoken of as the body of Christ, and it is always complete. In Romans 12:4-5 we see the members working together, each one according to the grace given, ministering according to its faith. In 1 Corinthians 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. If some Christians, in ignorance or in self-will, do not obey the truth or neglect it, the Word still 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, till the Lord comes for His church, it is ever true that "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. First Corinthians 10:16-17 proves this. The Lord's supper is the external expression of this unity. We being many are one 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. 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 Matthew 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. First 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 worshipper. They are the same saints who compose the body of Christ and here are seen as a worshipping 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; 2 Tim. 2:19-22; 3:2-5; 1 Peter 4:17; Jude; Rev. 2-3). These could not represent the body of Christ, because the body of Christ includes only believers.

Questions and Answers: What is Conscience?

QUESTION: What is conscience?

ANSWER: We understand "conscience" to be the inward moral sense of good and evil. "To know good and evil" is God's way of describing the acquisition of conscience when man fell (Gen. 3:22). Man naturally, therefore, has a conscience. When merely knowing that what he has done is wrong, he has a defiled conscience (Titus 1:15). When he learns that God judges it to be evil, he has an evil conscience.

When, however, through believing God's testimony concerning the blood of His Son, he is assured by God's Word that he has remission of sins, he has a purged conscience—"How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience" (Heb. 9:14). After this, in walking in obedience to the Word of God, he has a good conscience, he has the intuitive perception that he is doing God's will and has the testimony that he pleases God. Happy are those who exercise themselves in keeping a conscience void of offense both toward God and toward men (Acts 24:16).

With regard to "thoughts," the Christian needs both watchfulness and decision lest the dreadful sin of unbelief be allowed or Satan's fiery darts admitted. The spiritual Christian disallows evil thoughts, judges them in the presence of God, and thus great evils are often nipped in the bud. One of faith's activities is "casting down imaginations![ reasonings], and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:5).

Questions and Answers: What Is "Entering Into Temptation"?

QUESTION: What did the blessed Lord mean when He said to Peter, "Watch and pray, that ye enter not into temptation" (Matt. 26:411? What is entering into temptation?

ANSWERS: The Lord desires His disciples to "watch and pray," instead of which they slept and prayed not. And when the hour of temptation came they fled, and Peter, who was so confident of his own strength that he said, "Though I should die with Thee, yet will I not deny Thee," most signally failed. What brought him into the judgment hall? Why did he thus "enter into temptation"? He had not been told to do so. In verse 58, Peter followed Christ "afar off," and "went in and sat with the servants, to see the end." This was "entering into temptation." There he was at that moment, flesh unjudged and trusted in, prayer and watchfulness lacking, a moral distance between him and Christ. Temptation was entered upon and unhallowed companionship was sought. What a fit one he was at that moment to be the sport of Satan.

How often do the Lord's people fail in this way. Instead of distrusting themselves, they enter into this or that, and when the time of trial comes, there is failure and a practical denial of Christ. The flesh has been unjudged, and it leads them where the Spirit never would have led.

Thus we see many with unjudged flesh, no moral nearness to Christ and temptations of one sort or another sometimes unthinkingly entered upon. It may be an infidel publication opened and read, or an association of one kind or other taken up—unhallowed companionship sought or fallen into without divinely given moral courage to resist them. The ear is opened to a suggestion of one kind or other, which is known to be subversive to divine truth, and thus the poor, weak vessel becomes a stranded one on the shores of infidelity. Then the clear divine testimony of one who might have been a faithful, firm and devoted disciple is lost to Christ through the machinations of an ever-watchful enemy.

All these things and many more of a like nature come under the term "entering into temptation." It is the exercise of one's own will and the disregard of the will of the Lord—self trusted and wisdom from above unsought. It would be a useful question to ask ourselves with regard to everything in which we are engaged, whether of a religious nature, or business, or other occupations of life. "Am I sure that Christ has sent me here? Would He have me engaged in this association or that occupation? Would He have me read this book or take part in this or that?”

If we cannot satisfactorily answer before the Lord such questions, depend upon it, we have engaged in that which is the exercise of our own wills and thus lave "entered into temptation." We cannot count von the result if we do these things. No doubt God will take care of His own to the end, of this I am sure, but we cannot count upon Him if we "enter into temptation." We may have to learn our folly, like Peter, by a deep and shameful fall. Oh, for a more thorough and growing distrust of self!

How can we expect to be preserved from contamination if we enter into some place or companionship or occupation which the Lord would not sanction? As long as we are in the path of obedience, we can count with the utmost confidence upon the care and protection of the Lord. He charges Himself with all the rest when we are there. But the moment we get out of this path, we have left the place where lie would have us and where we can count with all confidence upon His care and love.

When walking in dependence and obedience, we will not move one step till we know His mind and will.

Questions and Answers: What is Leaven a Type of in Matthew 13?

QUESTION: Of what is leaven a type in Matthew 13?

ANSWER: You will find in Scripture that leaven is generally used as typical of evil, whether in doctrine or practice. For instance, "Beware of the leaven of the Pharisees and of the Sadducees. Then understood they how that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees" (Matt. 16:11-12). In Luke 12:1 we read, "Beware ye of the leaven of the Pharisees, which is hypocrisy.”

Paul writes to the Corinthians with regard to evil practice, "Know ye not that a little leaven leaveneth the whole lump?" (1 Cor. 5:6). And to the Galatians he writes with regard to evil doctrine, subversive of Christianity, "A little leaven leaveneth the whole lump" (Gal. 5:9).

In Matthew 13:33 we are taught in one of the six parables, which follow that of the sower, a similitude of the kingdom of heaven in its new mysterious form, which was about to be brought into the world on the rejection of the King. One peculiar and striking characteristic of the kingdom of heaven in mystery is that the King is not here. This was some of the "things new" which a scribe, instructed in the matter, would now bring out of his treasures, added to the "things old" which the prophets had afore-time written about the kingdom of heaven (vs. 52).

It was said that it would he "as the days of heaven upon the earth" (Dent. 11:21). And of the throne of the King it is said, "His throne [should be] as the days of heaven" (Psa. 89:29). And again, the Gentiles should "have known that the heavens do rule" (Dan. 4:26).

Now all this state of things was entirely set aside, for the time, because of the rejection of the King-of Christ. And instead of all the blessings consequent upon His reception, a state of things far different would be introduced. The enemy would come and sow tares among the wheat in the world, or, as it is called, the field (Matt. 13:38). The outward appearance that the kingdom of heaven would then assume would he that of a vast sheltering power, under the figure of a tree, which would shelter the birds of the air, or, as they are interpreted to be, the emissaries of the wicked one (vss. 4,19,32),

And again, as our parable tells us, evil doctrine or profession would spread through the three measures of meal, or the sphere of the nominal profession of Christianity, till the whole should be leavened. You have only to lift up your eyes and see what has come to pass.

Questions and Answers: What is the Feast Mentioned in 1 Cor. 5:8?

QUESTION: What is the feast mentioned in 1 Cor. 5:8? "Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.”

ANSWER: The Passover and the Feast are really two distinct things, and the feast is founded on the Passover—on the sacrifice. But they cannot be separated, though they are distinct. The Passover was on one day; the Feast of the Passover was on the next day, and lasted seven days. "Christ our Passover is sacrificed for us: therefore let us keep the feast." 1 Cor. 5:7, 8. The Church of God is now keeping two feasts, according to our calling. For example, she is keeping the Feast of the Passover and the Feast of Pentecost, and she is waiting to keep the Feast of Tabernacles. We get those three feasts brought together in the Old Testament.

“Three times in a year shall all thy males appear before the Lord thy God.... They shall not appear before the Lord empty" Deut. 16:16. There were three feasts which all were expected to attend: the Passover, Pentecost, and Tabernacles. Christ, our Passover, is sacrificed for us. The day of Pentecost has fully come. What is before us is the Feast of Tabernacles—the ingathering. In short, it is the rest of God when He has gathered in the fruit of all His ways, and when the saints enter into the fruits of all God's ways with them.

Questions and Answers: What is "The Unity of the Spirit"?

QUESTION: What is "the unity of the Spirit?

ANSWER: "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 before been Jews or Gentiles. And so it is up to this present time. Every believer is livingly a member of Christ, a member of the body of Christ, and members one of another (Rom. 12:4-5; 1 Cor. 6:15, 17, 19). We are also children of God the Father (Rom. 8:15; Gal. 4:6; 1 John 3:1-2).

Many believers do not realize these relationships for themselves. God declares them to be 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 show His grace in these ways, because of accomplished redemption (John 12:24; John 7:39; Acts 10:43-44).

What a great favor to be 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 even, 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 one.

This is the unity of the Spirit. It is the inward realization and behavior consistent with the truth that we are one body—a behavior produced by subjection to the leading of the Holy Spirit.

Ephesians 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 obedience or our failures do 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 we cannot walk with all believers, 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. 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). 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 Matthew 18:18-20 is important. If we maintain the unity of the Spirit, we recognize the action of 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 Corinthians 5 was put away at Corinth, he was put away for the whole Church on earth. 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 us is: Whose are we? Do we own the Lord's claims over us? Then we have no choice. If we ask Him, "Where dwellest Thou?" His answer to us will be, "Come and see" (John 138-39).

Questions and Answers: What Works Finished From the Foundation of the World? Rest?

QUESTION: 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)?

ANSWER: 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 as though we come short of it. Now our portion is laboring as Christians; it will be resting when God's rest comes.

"Pray," but how?

"Without ceasing."

"Rejoice," but when?

"Evermore."

"Give thanks," for what?

"In everything."

Questions and Answers: Why the Spear, if Christ Was Dead?

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"?

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. 3).

Questions and Answers: Will the Lord Be Able to Say: "Well Done … "?

QUESTION: Will the Lord be able to say to any of His own: "Well done, good and faithful servant" (Matt. 25:23; see also vs. 21)?

ANSWER: The Lord say to His disciples amid all their failures: "Ye are they which have continued with Me in My temptations" (Luke 22:28), when 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 our portion to serve in the devotedness of friends. And in glory "His servants shall serve Him" (Rev. 22:3). There will be no mixture of self in it then.

Notice how Matthew 25:23 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. "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God" (1 Cor. 4:5).

Questions and Answers: Will the Lord Reign on Earth During the 1,000 Years?

QUESTION: Will the Lord reign with His saints on the earth during the 1000 years (Rev. 20:4)?

ANSWER: 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 the earth, but over the earth. Rev. 5:10 reads in a better translation, "And they shall reign over the earth." However, in Zech. 14:4, we are told that in one act of judgment His [Christ's] feet shall stand upon the Mount of Olives.

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

ANSWER: 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, so 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.).

Questions and Answers: Will Those Left Behind Have a Second Chance?

QUESTION: Will people who reject God's present message of grace, and are left behind when the Lord comes, have another chance to be saved? Will they be eligible to hear and receive a gospel announcing the coming of the King? Many prominent Christians in orthodox and fundamental circles say, "Yes." But what does the Word of God say? Surely nothing else has any authority.

ANSWER: In Matt. 25 we have the parable of the ten virgins. These ten represent the whole profession of Christianity; that is, they picture the true Christians as the "wise" virgins and the mere professors as the "foolish". When the bridegroom came, the wise went in to the marriage and the foolish were left on the outside. The door was then shut, and the foolish did not have another chance. They picture to us thousands around us who claim to be Christians, but who are without Christ. Such worthless profession will be shut out—lost.

In 2 Thess. 2 we have a class—those who "received not the love of the truth, that they might be saved." They are those who will have heard the "gospel of the grace of God" but did not receive it. Is there any chance for them after the door is shut? Read the whole chapter; notice how God is going to send such triflers with His mercy a lie to believe.

Since they would not have the truth when it was preached to them, they will hear such a convincing lie they will believe it, and be damned. It is most solemn for any to reject or neglect God's proffered mercy, and it is very serious to teach error that tends to blind the minds of those that believe not, or to give them a false hope.

At present the Spirit of God is here striving with men; then He will be gone with the Church, and instead of His strivings, the terrible powers of darkness will be let loose to deceive men. If men despise God's mercy under such favorable conditions now, how can they expect to believe then? The deception is going to be so strong that, if it were possible, it would deceive the very elect Jews. (Matt. 24:24.) God will keep them, or they too would be deceived, for the deception will come with great signs and lying wonders.

Questions and Answers: With the Lord or Asleep Until Resurrection?

QUESTION: 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 me about this. What does Eccl. 9:5 mean, "The dead know not anything"?

ANSWER: The death of the Christian is often spoken of as sleep. (See Matt. 27:52; Acts 7:60; John 11:11; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13-15; 5:10.) But being asleep refers to the bodies, so that they know not anything; they are away from all that is going on here on earth. Ecclesiastes is wisdom under the sun. We need 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 decays 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 of which the person was guilty 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 12:5.

They are warned to "fear Him, which after He hath killed hath power to cast 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).

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.

Questions and Answers: Woman Praying With Her Head Uncovered?

QUESTION: Will you please explain the passage in 1 Cor. 11:5, "Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head," and verse 13, "Is it comely that a woman pray unto God uncovered?”

ANSWER: In order to understand the force of the teachings of the Apostle in these verses attention must be given to verse 3, which forms the groundwork of what follows it. "I would have you know," he says, "that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." We have here the divine order and relative position of man and woman, which was to have its recognition and display in the assembly.

Man praying and prophesying in the assembly did it in the presence of his invisible Head-Christ, whom he represented, and to cover his head would be to dishonor Christ as his Head. A covering being the visible sign of subjection to another, it would have looked as if he were praying or prophesying in recognition of some other head than Christ, and was not conscious of representing Him.

Now the woman's head is man, and in praying or prophesying she was to recognize her visible head, and thus a visible sign of her subjection to him was to be worn. This is the meaning of verse 10 where it is said, "For this cause ought the woman to have power [the sign of subjection to man] on her head because of the angels." Angels, who are the observers of God's ways in the assembly, as well as in creation, should see in the woman the intelligent recognition of the position in which God has placed her with reference to the man.

The point here is not whether the woman may actually pray or prophesy in public, but the outward appearance she is to bear in the presence of men in the assembly while praying and prophesying are going on. To find in these passages authority for women praying and speaking in public, as is often done, is to pervert the plain teaching of the passage. It might with as much reason be inferred that it was only while a man was actually praying or speaking that he was to take off his hat, or, in other words, that all the men in the assembly were to be there with their heads covered except the one actually praying or speaking.

The simple meaning of the Apostle we believe to be this, that, when assembled before God with Christ in their midst, all the men were to be uncovered as the sign of their recognition of His presence as their Head. In like manner, all the women, when so gathered, were to have their heads covered as a recognition of their sense of being in the presence of their head.

Having laid down authoritatively the divine order on this point in verse 13, he appeals to the Corinthians to judge for themselves. From the analogy of nature, was it comely that women, when in the assembly where God was recognized and looked to in prayer, should have their heads uncovered?

And here again, "pray unto God" does not mean audibly addressing God. Women silently lifting their hearts to God, or when joining in the Spirit-given prayer that some man as the mouthpiece for all is uttering, are surely praying to God. They should, therefore, be covered with something in addition to their hair, which according to nature was given them apart from any question of God's presence in the assembly, as a veil or covering before men. From nature itself, then, they should have learned what was fitting in the assembly without the Apostle having to formally prescribe it in teaching.

Questions and Answers: Work Out Salvation vs. Not by Works

QUES. How do you compare the two following scriptures? "Not by works of righteousness which we have done, but according to His mercy He saved us," (Titus 3:5), and "Work out your own salvation with fear and trembling." Phil. 2:12.

ANS. There is more of a contrast than comparison between these two scriptures. In Titus, the being saved is what God our Savior has done in His mercy to us. It is a change of state or position and a new life given to us.

In contrast, the passage in Philippians refers to the responsibility of the saints in Philippi (and to us Christians also) to go on daily in obedience to God's Word after Paul must leave them. This was for the salvation of their testimony and they must work it out in fear and trembling with no confidence in the flesh. Ed.

Questions and Answers: Works Finished and Rest That Remains?

QUESTION: What works were finished from the foundation of the world? (Heb. 4:3.) What is the rest which remains to the people of God? (v. 9.)

ANSWER: God had wrought in creation and then rested from His works when He had finished them. But sin entered the creation and now God cannot rest until it is removed, so the rest of God is still future, and believers will enter into it. We are to take care not to appear as though coming short of it. Our portion is to be 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.