Q.-Is there typical meaning in Jacob's serving for Leah and Rachel, in Gen. 29? W. E.
A.-It appears that Rachel was the first beloved wife, but in fact the last actually to enjoy, and bear the fruits of, the relationship—Joseph rejected of his brethren and exalted in another sphere over Gentiles; and Benjamin, his mother's sorrow, but son of his father's right hand. Leah before this is the mother of many sons, as there are before Israel comes into full and happy view.
Q.-Psa. 22:21. What is the true rendering of this verse? J. N.
A.-I see no sufficient reason to question the common view. The R. V. is clearer than the A. V. The force of the verse lies in the unexpected turn. For “and from the horns of the r'eem” (wild oxen or buffaloes) the natural thought would have been “answer me.” But there can be no doubt that the only legitimate sense is, as is generally if not universally given, “thou hast answered,” or heard, “me.” It is impossible, without wresting the scriptural expression, to extract a future bearing. Parallelism is usual, but cannot override the plain language of inspiration; nor can a priori doctrine, which is sound only as far as it is subject to scripture. Nor is there more difficulty in understanding these words of our Lord than what He subsequently cited from Psa. 31:5. Is there not something to learn?
Q.-How is 2 Cor. 5:21 to be taken? W. E.
A.-In 1 Cor. 1:30 saints are said to be of God in Christ Jesus, Who was made to us wisdom from God, and righteousness, and sanctification, and redemption (for the body itself will be under the power of redemption at His coming). This is all of grace that no flesh may glory save in Him. But in the second Epistle the apostle goes farther and affirms that God made Christ Who knew no sin to be sin for us (i.e. dealt with as a sacrifice for it on our behalf) that we might be made or become His righteousness in Christ (i.e. blessed righteously according to His estimate of Christ's work and its answer in glory).
Q.-1 John 5:11? What is the force?
W. E.
A.-It seems impossible to make the truth plainer than the apostle was given to do. He is showing God's witness worthy of the greater heed, as in itself greater beyond comparison than any witness of men. And it is this, that God gave unto us, Christians, eternal life (not merely promises or a kingdom), and this life is in His Son. For He is that life, though of course far more, as being very God no less than the Father. But it is ours now, and it works in us all that is pleasing in His sight; though we have it in His Son, and all the more surely and incorruptibly ours because it is in Him. But it is equally true that we have life, as it is destructive error and unbelief to doubt or deny, to darken or defile, this grand truth of Christianity.
Q.-How is it that πᾶς without the article in many cases like ἐξουσία, δικαιοσύνη, κ.τ.λ means “all” and not “every”? QUERY.
A.-Because they express moral thoughts, grouping every case under the word; so that it is a question of our language not here admitting “every” but requiring “all” in idiomatic English. With article before or after, πᾶς in English must be translated not “every” but “all.” So without it words expressive of moral ideas, as righteousness, joy, fear power, wisdom; but it really means every such case. So of the common “all flesh,” all the individuals without distinction. But ordinary appellatives come under the regular rule which is true of all languages.