A. In Leviticus under the law, inasmuch as the first-born belonged to God by redemption (Exodus 13:22Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. (Exodus 13:2)) it could not be set apart to God as a freewill offering, being already His. In Romans, however, under grace the exact converse holds good; for although we are God’s property by redemption we are told to yield ourselves unto God. Thus “of His own, have we given Him,” and in grace God receives this. The comparison of the two passages throws an interesting light on one of the many contrasts between law and grace.
Q. 63. Why is the genealogy of Joseph given in Matthew 1 and Luke 3? M. H. W.
A. The genealogies were extracted from public records which always ran in the male line. That of Joseph had actually to be made out for the civil census ordered under Augustus, which brought Joseph to Bethlehem (Luke in the public genealogies Jesus would only be registered as Joseph’s son. The Evangelists, however, necessarily add, “as was supposed.” For the difference between Matthew and Luke, see B. S. vol. 1. p. 89, Q. 324.
A. (1) In Obadiah it refers to the rocky fastnesses in which the Edomite lived, and on the strength of which they relied. In Song of Solomon the word refers to the places where the doves delighted to build their nests. There is no special connection between the two. (2) Under grace we do not think that one christian could ever rightly say it of another. Hebrews 10 however conveys the thoughts that God’s grace does often no longer strive with deliberate apostates, which would be equivalent to “let him alone” here.
Q. 65. What is the sin which doth so easily beset us? E. S. M.
A. We do not gather that this refers to one specified sin, but to sin which would entangle our feet and trip us up in the race we are running; just as on the other hand the weight of cares and troubles would press us down. Of course, each individual has some special failings most liable to trip him up, against which to keep watchapter
A. The connection of the passage, that of office in the house of God (iii. 15), would seem to make the “all” refer to believers only.
Q. 67. Will you please explain Acts 15:20-2920But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26Men that have hazarded their lives for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. (Acts 15:20‑29), also 21:29 in connection with 1 Corinthians 8? L. A. C.
A. The last two at any rate out of the four restrictions imposed on Gentile converts in Acts appear to have had regard to the consciences of their Jewish brethren. The first two were for the Gentiles’ own sakes. Accustomed to eat meat consecrated by being offered first to an idol, they were no longer to do this. At the same time Paul points out in 1 Corinthians that it was not on account of the meat being injured by such a ceremony or rendered unclean (as a Jew would think), but because such a practice would lead the weak one who did not understand Christian liberty to think lightly of the sin of idolatry. We walk and act on the same principle now of respecting when necessary the consciences of others, whether as to these or other matters. When no conscience is injured, 1 Corinthians would show that we may freely use our liberty as to these matters. The remaining restriction is plainly to us of a different character, being on moral grounds, though in the corrupt heathendom of the time it was hardly accounted a vice at all.
A. The direct reference of this Scripture appears to be in seeking to fight for Christ with carnal weapons: “the weapons of our warfare are not carnal.” Those who acted in such a way should perish by such means. It is very likely this passage may have a special force in the great tribulation as to how to resist evil, not by force but by faith and patience. Carefully compare Revelation 13:1010He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. (Revelation 13:10).
A. To those who act according to them. The final end of those who through fear or shame refuse Christ, choosing rather the approval and applause of the world, is seen in Revelation 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8). “But the fearful shall have their part,” &c.
A. Both are probably but parts of the entire narrative of his fearful end. We may suppose that Acts follows Matthew, the hanging but half accomplishing his death, owing to the halter breaking, or that the word rendered hanging may mean death by spasm, and was followed by the heavy fall. (In the same way Absalom ‘s death might have been described either as by hanging or by spear thrusts).
Q. 71. Are “Philadelphians” a special set of Christians or are they individuals; and would the individual in Revelation 3 lobe counted one? C. H.
A. They appear to have been a little company of christians gathered at Philadelphia, although it was certainly the conduct of the individuals that determined the character of the whole. A person in Laodicea is certainly not a Philadelphian. As regards his action it is doubtless more difficult to stand alone for God than to form one of a company who do so.
A. Yes, after the close of Christ’s reign as Son of Man. The eternal state is described in Revelation 21:1-71And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. (Revelation 21:1‑7).
A. A selection only is made of the leading characters who fought for God’s people against the enemy, many more being included in ver. 33-38 than those named in verse 32, who are merely as samples.
A. The force is that if any one corrupts (or “destroys” R. V.) the house of God, that is, brings into it doctrines subversive of Christianity, he should likewise be destroyed,—doubtless by the effects of the very false doctrines he brings in. The Scripture refers to apostates, false teachers, and others of a like class.
A. This Scripture, addressed specially to Jews and referring to the still future persecution under antichrist, warns those who will go through it to watch and pray so that, escaping all the dangers around, they may stand before the Son of Man forming a part of Jewish remnant.
A. Verse 19 appears to say more than could be said even of worldly Christians, for their end is not destruction, however much God may chastise them by the way. These would appear to be only professors.
A. The thoughts are a little different. In Chapter 5 the love is shed abroad in our hearts for our own consolation. In Chapter 15 it is the love produced by the Spirit that would lead out the hearts of the Romans to pray for Paul.
A. Yes.
A. “Strait” means narrow, and is in contrast with the broad way. Many will seek to enter in when it is too late (ver. 25-27). It is not only necessary to come, but to come in time.
Q. 82. What is the teaching of Luke 12:35-4935Let your loins be girded about, and your lights burning; 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. 41Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43Blessed is that servant, whom his lord when he cometh shall find so doing. 44Of a truth I say unto you, that he will make him ruler over all that he hath. 45But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49I am come to send fire on the earth; and what will I, if it be already kindled? (Luke 12:35‑49)? Will all believers be caught up, or only those that are watching? S.
A. All will be caught up (1 Corinthians 15:5151Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, (1 Corinthians 15:51)), but a special blessing seems here to be reserved for those who, in separation from the world around, are truly looking out for their absent Lord.
Q. 83. What is the origin and meaning of “Shiloh,” and how came the name to be applied to a place before the coming of Christ? E. M.
A. “Shiloh” means sent; it only occurs as a personal name in Genesis 49:1010The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10), where it may refer to Solomon, whose name has a similar meaning, but no doubt finally to Christ according to Isaiah 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6). Some however regard it merely as the name of a city even here, as in Joshua 18:1, 101And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. (Joshua 18:1)
10And Joshua cast lots for them in Shiloh before the Lord: and there Joshua divided the land unto the children of Israel according to their divisions. (Joshua 18:10), &c.
Q. 84. In B. S. Oct. 8r, page 73 line 6, it says that Jacob should be included among the types of Christ. Will you please say how? E. B.
A. Many men are only types in part of their lives, as Solomon, and Jacob here. Up to Genesis 27, at any rate he seems a very apt type of our Lord as the patient servant, getting as his reward first Leah, who may fairly be taken as a figure of the Gentile bride of Christ, and lastly (though loved first as was Israel) Rachel who similarly may set forth the Jewish one, who though still Loammi (not my people) shall yet be betrothed. See Hosea 2:19-2319And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20I will even betroth thee unto me in faithfulness: and thou shalt know the Lord. 21And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; 22And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 2:19‑23), and compare the same words as true of the christian now 1 Peter 2:1010Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. (1 Peter 2:10), before they are fulfilled to the Jew. In connection it is interesting to observe that the men in Genesis, Adam—Isaac—Jacob—Joseph, correspond to the four evangelists. Adam the first man corresponding to Luke which speaks of the Son of Man, Isaac the risen son of the father, corresponding to John, which speaks of the Son of God; Jacob a type of the faithful servant is in character like Mark the Gospel of Christ as servant; while Joseph as ruler corresponds to Matthew’s Gospel-Christ as Sing of Israel.
A. Timothy was put in a very prominent place for so young a man, hence the need that his life might be such as to command respect so that none should despise his youth.
Q. 86. Does the new nature ever get defiled? G. D.
Q. 87. (1) Is the believer who has fallen still perfect in God’s sight? (2) Where does Paul say we shall differ as the stars? G. D.
A. (1) As regards his standing in Christ he is, for nothing can touch the eternal perfection of Christ’s work for him; as regards his state he certainly is not, and is not restored to God’s favor until he has confessed and forsaken his sin (1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9)). You must ever distinguish between a believer’s standing and state. (2) “One star differs from another in glory. So also is the resurrection of the dead,” &c. 1 Corinthians 15:4242So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: (1 Corinthians 15:42).
Q. 88. What is the difference between God as God, and God the Father? M. B.
A. God as God probably includes the whole Trinity, God as Father only the first person in it. The first we find all through scripture, the latter is only brought out in the New Testament, when He is revealed in and by the Son by the power of the Spirit.
Q. 89. Genesis 49 though both Simeon and Levi are evil, Levi is blessed. Is it because they stood for God at the time of the golden calf? If so, what about Ephesians 2:99Not of works, lest any man should boast. (Ephesians 2:9)? “Not of works lest any man should boast.” And why is Simeon left out of Moses’ blessing? E. H.
A. Levi more than regained his lost position at the time of the golden calf Simeon never did. Ephesians 2:99Not of works, lest any man should boast. (Ephesians 2:9), refers to work connected with salvation. The action of the tribe of Levi was not in any way a question of salvation but was like Rahab’s (James 2) a proof of their fidelity to God.
A. The procedure in the passage evidently refers to personal matters. The whole must be conducted in the true spirit of love, and, observe, the first person to act in love is not the aggressor but the injured person.
Q. 91. Should there ever be prayer when there is not faith for the answer? S. B.
A. Decidedly, though such prayer is not of the highest order. Still Philippians 4:66Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Philippians 4:6) is clear; “in, everything” that is, I am entitled to carry straight to God whatever burdens my heart. The point in Philippians is not the prayer being answered, which may or may not be the case, but the relief of a burdened heart in casting its care on God.
Q. 92. Will you kindly explain Q. 27, B. S. more fully, are they individuals, events, or good and evil principles? S. B.
A. If you read verses 37, 38, you must see that individuals are spoken of, not merely principles. We can hardly explain the parable more clearly than verses 37-43; verse 41 may refer to the judgment of Matthew 25.
Q. 93. Does “as many as have sinned without law shall also perish without law” mean the heathen? S. B.
A. Yes. They have not been put under the law like the Jews.
Q. 94. What is conscience, and what power belongs to it? S. B.
A. Conscience may be natural or acquired. Natural conscience is the knowledge of good or evil, and was received at the fall. An acquired conscience is one brought up under a certain rule; such a conscience Paul had (Acts 23:11And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. (Acts 23:1)), which was a good one when persecuting the saints (when in relation to Judaism), but a bad one (when in the light of Christianity). Conscience therefore is not a safe guide, for it may vary according to the light brought to bear upon it. This is often seen in children who may easily be taught to regard many things that are wrong as right, and vice versa, great care is therefore necessary not to make anything a matter of conscience that God does not make so. A conscience is spoken of as good (Acts 23:11And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. (Acts 23:1)); weak (1 Corinthians 8:77Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. (1 Corinthians 8:7)); pure (2 Timothy 1:33I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; (2 Timothy 1:3)); scared (1 Timothy 4:22Speaking lies in hypocrisy; having their conscience seared with a hot iron; (1 Timothy 4:2)).
Q. 95. Please explain who the saints were that rose, and what the “holy city” means? Matthew 27:52-3. A. G. J.
A. See B. S. vol. 1. p. 40, Q. 271. The saints were probably some who had recently died, and the “holy city” means Jerusalem.
A. (1) See B. S. vol 1, p. 63, Q. 292. This verse will be literally true when the Jewish remnant take up the message of verse 7 again, shortly before the Lord’s return to the mount of Olives. (2) This is fully answered in B. S., vol. 1, p. 19, Q. 257.
Q. 97. What is the meaning of the 22 names dividing Psalms 119 into pieces each 8 verses long? A. D. J.
A. The twenty-two words are simply the letters of the Hebrew alphabet; they are placed before each 8 verses to show that (in the Hebrew) each of these verses begin with this letter. Thus Aleph before verses 1-8 means that each of these begins with “Aleph” or “A.” Beth before 9-16 that they each begin with Beth or B and so on. It is called an “acrostic psalm” in consequence.
Q. 98. (1) What is the “day when the Son of Man is revealed” Luke 17:3030Even thus shall it be in the day when the Son of man is revealed. (Luke 17:30). (2) On, the son of Peleth, was associated with Korah, Dathan, and Abiram, in their rebellion against Moses and Aaron, (Numbers 16:11Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: (Numbers 16:1)); how is it that he is not mentioned in the judgment that fell upon the others? M. S.
A. (1) It is the day of His public appearance when He descends to the Mount of Olives to reign over the earth. (2) As he is not mentioned again it is possible that he repented. (A rabbinical tradition says that he did, being persuaded to do so by his wife.)
Q. 99. (1) Please explain Isaiah 7:1515Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. (Isaiah 7:15). (2) The Holy Spirit descended upon Jesus in the form of a dove, and on the disciples as fire: why is there this difference? M. S.
A. (1) Butter and honey signify plenty, and the prophecy that the land though desolate for a time should again become prosperous as it was at the time of the Lord. We should be glad of further light on the latter clause of the verse. (2) The difference is in accordance with the object of the manifestation. In the case of the Lord it was in accordance with His character of meekness and humility; in Acts it was connected with the power of speaking in different languages, thus undoing by the Spirit’s power (for the moment) the results of Babel.
Q. 100. (1) Please explain 1 Timothy 5:9-169Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. 11But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12Having damnation, because they have cast off their first faith. 13And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15For some are already turned aside after Satan. 16If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. (1 Timothy 5:9‑16). (2) Are faith, hope, love, (1 Corinthians 13:1313And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1 Corinthians 13:13)) eternal? J. H.
A. The baptism is the same, and we should believe that the same words were used, as there is only the one command, but the baptism is described in different terms according to the case. Thus in the command when “all nations” are contemplated we get the full words given; in Acts 2 specially Jewish the name of Jesus is made prominent, being the One who had been rejected by them; while in Acts 19 it is the “Lord Jesus” being Christ in resurrection, and not addressed specially to those who had just crucified Him.
Q. 102. (1) Was the kingdom of heaven set up on earth after the resurrection of Christ? (2) What is the distinction between it and the kingdom of God?
A. (1) It is not set up in power till the King reigns. It was preached however and people entered it. It was not established after Christ’s resurrection because He (the King) was still rejected even then. (2) The kingdom of God always exists, for God always rules, and those who own and fear Him are in His kingdom. The term is also applied to the kingdom of heaven looked at morally (Luke 17:2121Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. (Luke 17:21)), for morally this kingdom was established in the hearts of those that believed. The kingdom of heaven is the rule of heaven (and of God) over the earth. The kingdom of heaven is not a kingdom in heaven, but on the earth, the subjects being the Jews, and the sheep of Matthew 25 Christ is the King, and believers will reign with Him at His appearing.
Q. 103. What does dispensation mean? M. S.
A. The word literally means “the law of the house.” The meaning of the term is the particular aspect of God’s dealings at the time a discerning of which is essential to true christian conduct. Paul for instance in Galatians 3 and 4 clearly brings out the distinction between the dispensation of law and that of grace.
A. (1) The passage plainly refers to the fashion of largely adorning the person. It does not condemn the actual plaiting of the hair, but the doing it for purposes of outward worldly adornment. The fashion changes but the principle of the verse remains the same. (2) All Christians are ever in the light, but they do not all walk “as children of light.” If they were in darkness, a stumble could be excused, but there is no such excuse for a true Christian.
A. Read carefully Q. 10. B. S., January last, p. 13. They are the spirits of those who, while alive on earth, rejected the testimony of the Spirit of Christ.
A. What the Lord preached is briefly recorded in Mark 1:1515And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:15), namely, the good news of the coming kingdom. We must remember that God was still seeking fruit from man according to the parable in Matthew 21:33-4633Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36Again, he sent other servants more than the first: and they did unto them likewise. 37But last of all he sent unto them his son, saying, They will reverence my son. 38But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39And they caught him, and cast him out of the vineyard, and slew him. 40When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. (Matthew 21:33‑46). It was the death of Christ at the hands of His own people that filled up the measure of man’s iniquity. The gospel of Romans 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16), is founded on Christ’s death and resurrection, (1 Corinthians 15); hence it is clear that Christ could not fully proclaim it previous to the cross. He does command it to be preached after His resurrection, Mark 16:1515And he said unto them, Go ye into all the world, and preach the gospel to every creature. (Mark 16:15). We must carefully distinguish between the time when man was still as it were on his trial, and the time when (sentence having been finally pronounced against him) Christ stepped forward and bore it all as a substitute: so that now, Matthew 21 is fulfilled and God is no longer looking for fruit from guilty man, but bidding him to the gospel feast, (Matthew 22)
A. It refers to practical Christian righteousness, not to the righteousness of God in Christ, which indeed was not and could not at this time be revealed. It is what is wrought in us by the Spirit here, not what is imputed to us. You cannot get the full gospel or the righteousness connected with it until the foundation of all was laid, not in the birth, but in the death and resurrection of the Lord Jesus Christ.
Q. 110. What is meant by “whereunto also they were appointed?” J. G.
A. Most certainly. Your duty to provide for your own, to do good especially to those of the household of faith; and other Scriptures clearly limit it. We doubt not that, in this verse as well as verses 29, 30, what is taught is the spirit in which we are to walk and act.
A. Whether it is emphasized or not is of little matter so long as it is there. Paul is here writing to his Corinthian converts (or professed converts) and refers to the gospel which they stood in and were saved by (if they had held fast the truths he had preached which were of saving power) unless it should turn out that (there being no resurrection) their faith was vain. Compare verse 14. The “if” did not touch any that did hold it fait, and those who did not were obviously mere professors.
Q. 113. Will you kindly explain “and the fruit of righteousness is sown in peace of them that make peace?” M. A. T.
A. We cannot say that the exact meaning is clear to us. Great blessing here attaches to the peacemaker, as in Matthew 5:99Blessed are the peacemakers: for they shall be called the children of God. (Matthew 5:9). Righteousness and peace are his; two things that are met together, and both ours in Christ; only here it is the practical righteousness and peace that belong to the ways of the true peacemaker. We shall be glad of further light on this verse.
Q. 114. In Genesis 2:22And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. (Genesis 2:2), “and on the seventh day God ended His work,” Ought it not to be the sixth, for He rested on the seventh. Also are these days of 24 hours, or ages? M. A. T.
A. “On” might very well mean “ by.” The meaning however is clear that by the seventh day all the work was ended. We believe the whole language of the passage “evening and morning” &c. tends to show that ordinary days were meant, not vast undefined epochs of time, for observe the seventh is equally called a day, and was set apart and hallowed by God for rest from labor, as practically one day in seven has been ever since. The seventh clearly is not an age, but a day: therefore why not the other six? All the vast periods of time that geologists require come in between verses 1, and 2, for observe the rest of Genesis 1 does not describe the creation of the world, but merely the ordering of an already created heavens and earth for the abode of man.
Q. 115. Does the word “stauros” mean stake, or cross, as refering to Calvary? H. N.
A. It means literally “a stake.” There was no word for what we understand as cross in Greek, death being inflicted by various methods of impalements, and of tying or nailing up on bars of wood; some were simple poles, others like a X, others like a T, others like the sign +, and others again like the shape of a true cross. It is difficult for christians to whom the last has been perfectly familiar for nearly twenty centuries to remember that it is only the fact of the death of Christ that has given the word such a definite meaning and special significance. Even the Latin word “crux,” (whence cross) has no precise meaning.
Q. 116. Does “swear not at all” prevent taking lawful oaths? E. M.
Q. 117. Is leaven always a type of evil, and in what sense is the kingdom of heaven like “leaven?” E. M.
A. We believe leaven is always a type of a hidden corrupting principle rapidly pervading a mass. The parable in Matthew 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33) is the counterpart of the previous one, which denotes the outward corruption that would mark the development of the kingdom; for it must ever be remembered that this embraces the whole circle of christian profession, and we well know into what a great tree this has now grown, and how many unclean birds find shelter beneath its branches. This parable chews the inward corruption, and that the kingdom would be characterized by a system of doctrines that should possess the whole mass. It is not faith, but a mere religious profession.
NOTE. —In consequence of the great influx of queries this month, we are compelled to leave a few over till April, as our space is more than filled up.