Bible Student: Volume 2, 1882

Table of Contents

1. Preface
2. To Our Readers
3. This Month's Subject: Christ Our Example
4. Bible Queries: Vol. 2, 1-32
5. Notes on Former Questions: Vol. 1, 389; 428
6. Jottings From Bible Margins
7. Notes and Comments
8. New Testament Words Explained: Ask - Corrupt
9. Divine Names and Titles: 1. Jesus
10. The Holy Bible: Remarks Upon the Books of the Old Testament
11. Eastern Manners and Customs: "Nay my Lord,I give it thee."
12. Analysis of 1 and 2 Samuel
13. The Symbolic Language of the Bible: Abominations - Bells
14. The Revised Version of the New Testament: Matthew 22:8-24:33
15. Notes on Last Month's Subject: Christ Our Example
16. This Month's Subject: Christian Example Illustrated by Lives of Bible Saints
17. Bible Queries: Vol. 2, 33 - 61
18. Notes on Former Questions: Vol. 1, 430
19. The Lord Knoweth
20. Seven Sevens: Life-Purity-Ark Names-I Ams-Abundance-Togethers-Prayers-Passovers
21. Notes and Comments
22. New Testament Words Explained: Crown - Godhead
23. Divine Names and Titles: 2. Christ
24. The Holy Bible: Remarks Upon the Books of the Old Testament
25. Eastern Manners and Customs: "Friend, Lend Me Three Loaves."
26. Analysis of 1 Kings
27. The Symbolic Language of the Bible: Belly - Cedar
28. The Revised Version of the New Testament: Matthew 25:6-28:19
29. Notes on Last Month's Subject: Christian Example Illustrated by the Lives of Bible Saints
30. This Month's Subject: The Titles and Work of God the Father
31. The Trinity
32. Bible Queries: Vol.2, 62-118
33. Notes on Former Queries: Vol. 1, 376
34. God's Care
35. Jottings From Bible Margins
36. Notes and Comments
37. New Testament Words Explained: Goodness - Life: Also, Divine Names and Titles: 3. Lord
38. The Holy Bible: Remarks Upon the Books of the Old Testament
39. Eastern Manners and Customs: "The He-goats Before the Flocks" ; "I Have Enough"
40. Analysis of 2 Kings
41. The Symbolic Language of the Bible: Chariots - Dust
42. Plan of the Ages Chart
43. Notes on Last Month's Subject: The Titles and Work of God the Father
44. This Month's Subject: Children
45. Bible Queries: Vol. 2, 119-164
46. Notes on Former Queries: Vol. 2, 14; 63
47. Jottings From Bible Margins
48. Notes and Comments
49. New Testament Words Explained: Lamb - New
50. Divine Names and Titles: 4. Messiah
51. Hatred and Love
52. Eastern Manners and Customs: "The Gift of God"
53. Analysis of Haggai
54. Analysis of Zechariah
55. The Symbolic Language of the Bible: Eagle - Fountatins
56. The Revised Version of the New Testament: Mark 1-3:5
57. Notes on Last Month's Subject: "Children" As Spoken of in Scripture
58. This Month's Subject: The Christian's Standing and State
59. Bible Queries: Vol. 2, 165-195
60. Notes on Former Queries: Vol. 2, 100
61. Notes and Comments
62. New Testament Words Explained: Old - Prove
63. The Bible Family Registers
64. The Holy Bible: Remarks Upon the Books of the O. T.: Jer. - Dan.: Also, Symbolic Language: Fowls - Hill
65. Eastern Manners and Customs: "A Corn of Wheat"; "The gods of Conquered Nations"
66. Notes on Last Month's Subject: The Christian's Standing and State
67. This Month's Subject: Animals Used Symbolically
68. Notes on Former Queries: Vol. 2, 102;142; 153
69. Jottings From Bible Margins
70. New Testament Words Explained: Psalms - Rest
71. Christ Our Example: In Him Was Light
72. Love and Hatred
73. The Holy Bible: Remarks Upon the Books of the Old Testament
74. Eastern Manners and Customs: "Sycamore Fruit"; "Will He Give Him a Stone"
75. The Symbolic Language of the Bible: Hinds - Lamp
76. The Revised Version of the New Testament: Mark 3:14-5:30
77. Notes on Last Month's Subject: Animals Used Symbolically
78. This Month's Subject: God's Dealings with His Children
79. Bible Queries: Vol. 2, 222-271
80. Notes on Former Queries: Vol. 2, 125; 123; 153
81. Jottings From Bible Margins
82. Notes and Comments: Also, NT words explained: Seem- Single
83. Christ Our Example: That Eternal Life Which Was With the Father: Also, Obadiah - Malachi
84. Eastern Manners and Customs: "Muzzle the Ox"; "Bidden"; "Bind Them in Thy Skirts"
85. Analysis of Malachi
86. The Symbolic Language of the Bible: Laver - Nurse
87. Notes on Last Month's Subject: God's Dealings with His Children
88. This Month's Subject: The Titles and Work of the Holy Ghost
89. Bible Queries: Vol. 2, 272-302
90. Notes on Former Queries: Vol.2, 117; 214-215
91. Jottings From Bible Margins
92. Notes and Comments
93. New Testament Words Explained: Speak - Thief
94. Christ Our Example: The Son of Man Hath Not Where to Lay His Head
95. The Book of Psalms: Its Divisions: Also, Eastern Manners and Customs
96. The Symbolic Language of the Bible: Oak - Plumbline
97. Notes on Last Month's Subject: The Titles & Work of the Holy Ghost
98. This Month's Subject: The Prayers of Scripture
99. Bible Queries: Vol. 2, 303-325
100. Notes on Former Queries: Vol. 2, 283, 224
101. Jottings From Bible Margins
102. Notes and Comments
103. New Testament Words Explained: Time - Wash
104. Christ Our Example: Take Up the Cross and Follow Me
105. Human Life
106. The Unwritten Period of Revelation
107. The Book of Psalms
108. Eastern Manners and Customs: Wine Bottles; "A Light to My Path"
109. The Symbolic Language of the Bible: Pomegranates - Swine
110. Notes on Last Month's Subject: The Prayers of Scripture
111. This Month's Subject: The Characteristics of a Truly Godly Walk
112. Bible Queries: Vol. 2, 326-348
113. Notes on Former Queries: Vol. 2, 224; 260; 222
114. Jottings From Bible Margins
115. Notes and Comments
116. New Testament Words Explained: Wind - World
117. Christ Our Example: Extracts Illustrating Our January Subject. 5
118. The Book of Psalms: Their Prophetic Character
119. Eastern Manners and Customs: "A Spring of Water, Whose Waters Fail Not"; "The Olive"
120. Notes on Last Month's Subject: The Characteristics of a Truly Godly Walk
121. This Month's Subject: The Offerings of Leviticus
122. Bible Queries: Vol. 2, 349-377
123. Notes on Former Queries
124. Simeon and Levi
125. Books Quoted or Referred to in the Bible
126. Eastern Manners and Customs: "Among the Pots"; "The Bridegroom Cometh"; "The Almond Tree"
127. Fragment
128. The Symbolic Language of the Bible: Sword - Wrinkle
129. Notes on Last Month's Subject: The Offerings of Leviticus
130. This Month's Subject: The Temptations of Scripture
131. Bible Queries: Vol. 2, 378-393
132. Notes on Former Queries: Vol. 2, 367; 371
133. Jottings From Bible Margins
134. Notes and Comments
135. Christ Our Example: That Your Joy Might Be Full
136. Eastern Manners and Customs: "Images"; "Garments are Warm"

Preface

A few words introducing this, the first volume of this magazine in its enlarged form, may not be out of place.
The nucleus of this periodical, as has been stated already in its pages, is “the Bible Students’ Class.” This consists of a band of voluntary laborers in the “gold mines” of God’s word, who seek to bring out of them month by month fresh treasures for the interest and spiritual profit of all who read the magazine. It is, we believe, entirely a novel feature, that the interest of a Bible magazine should center round the work of a voluntary band of its own Christian subscribers. We desire to preserve the quality of this work at a high standard, and would earnestly invite still further co-operation from any Bible Student who is prepared to give from four to six hours’ work each month for the purpose.
A word or two as to the remaining contents will suffice. The Bible Queries take up a great part of the present volume. To render any truth they contain available for ready research, a copious index has been prepared, showing at a glance where each query can be found. The whole volume has been thus fully indexed in order that it may serve rather as a work for reference and study than be merely used for present perusal.
The notes on Eastern Manners and Customs are nearly all new, and published here for the first time.
We need not speak of the written articles, which we trust may be the means of awakening in many hearts a deeper interest in Divine truth, and a truer insight into the “ God inspired’ (θεοπευστος 2 Timothy 3:16) character of the Word of God.
Our chief delight is that the character of the present volume has enabled us very largely to allow the Bible to be its own spokesman, and very wonderful indeed have been the fresh revelations the Word itself has given us of the beauties and glories of Christ, of the privileges and responsibilities of the Christian’s life, and other matters, all dear to the heart in which God’s word is “hid.”
We commend this little effort to spread the truth to Him who is the Truth, and pray that if anything has slipped into its pages contrary to “sound doctrine,” it may in no way be used by the enemy, but that, on the contrary, the Master may use whatever speaks to the heart of Himself, and of His things for His own glory, through the lips and lives of our readers.

To Our Readers

This being the first number of the “Bible Student” in its new and enlarged form, it may be well to give a short account of its history, and of what is proposed for the coming year.
Last April there appeared in the pages or the “Young Believer” (W. B. Homer) the following letter from a well-known writer “Dear Friends,—I do not know whether any of you have ever felt as I have, that it is a difficult thing to make the most of occasional spare hours over the Bible. No doubt there are many ways of doing this, but the thing I would suggest is in reference to only one of these ways, namely, the study of special subjects, looking out through the Scriptures, from beginning to end, all that we can find in reference to them ... By uniting together in this search, the result of the labors of each would be helpful to all. Many passages may be overlooked by one student, but discovered by others, and thus by communication with one another, much more might be brought to light than by solitary labor. It may, perhaps, have occurred to you how much evidence is given of the verbal inspiration of Scripture, by the constant recurrence, in so many different forms, of a thought or principle, not expressed, but left to the discovery of those who are willing to bestow patient labor in the searching out of the thoughts of God. Should any be willing to help one another in these studies, by written or personal communication, they will find a double blessing.
To your prayerful consideration I commend the subject.
Yours affectionately in Christ,
“One Who Desires To Learn More.”
The result of this letter was the formation of a Bible Class, and the commencement in July of the “Bible Student.” Each month some subject was subdivided among the class (now numbering considerably over too), and the result of the search was published in the magazine. The subjects already worked out are as follows:—The names and titles of Christ used throughout the Old and New Testament, classified according to the books in which they are found; types direct and indirect of Christ throughout the Old Testament; the allusions throughout Scripture to the contents of the book of Genesis; pride and humility as spoken of in Scripture by precept and example; a list of all the children of God (that can be proved to be such by their faith or walk) in Scripture. It will thus be seen that the Bible Class forms the nucleus of the magazine. The sole condition imposed on any who wish to join the Class, is that they should send a paper regularly on the part allotted of the monthly subject, as occasional contributions would only be a hindrance. Any therefore wishing to join have only to send a paper on any part of the subject for the current month, together with their full name and address, and a line saying they are able and willing to contribute a paper monthly. A reference number will then be given in the same month’s magazine in which the subject on which they have worked appears, and a division will be allotted to them in future.
Another important feature of the magazine are the Bible Queries. Reference to these in the present number will show how they are conducted. Bible Notes form a third special feature, which we desire greatly to extend, with the help of our correspondents, and we beg they will consider the request made under this head. Under the head of Expository, will appear consecutive Notes on some book of the Bible, original anecdotes and sketches from the East illustrative of Scripture, and other articles. We need not enumerate the other papers, suffice it to say that the magazine has been enlarged, and its contents arranged with a view to making it of real practical help to Bible students, more particularly to those who may be yet young in the faith. Other ways of attaining this object and increasing the usefulness of this paper may suggest themselves from time to time, and they will be adopted if space should allow, which, however, largely depends on the efforts of our readers. If they find the magazine helpful, and by making it widely known, increase its circulation, we may be able still further to increase its size without adding to the price. This first number can be had free from the publisher on application, for the purpose of distribution. We earnestly ask those more advanced in the faith to help in the work both by their prayers, and if possible by their writings.
Notes on last month’s Subject. 6—The Children Of God Mentioned In The Bible.
From the note prefixed to this subject it is plain we must not expect to find here a complete list of all the children of God mentioned in Scripture, but only of those of whom it is judged that satisfactory evidence is recorded entitling them to be considered as suchapter The list is certainly an interesting one to look through, and bearing in mind what is recorded of the lives of each, to remember that these will form a prominent part of our companions in eternity. Certainly they do not constitute what would be esteemed on earth either select or desirable society, including as they do a group of poor fishermen, a thief, three blind beggars and one lame one, a Roman jailor, a runaway servant, a black slave, two lepers, a demoniac, and at least two women of bad character. All these, however, washed in the blood of the Lamb, now stand in heaven without spot or stain in the holy presence of God. Not that we by nature are any better than the vilest, even as the apostle says, after giving a black list of sinners, “And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
As one ponders over the list of Old Testament saints and finds all classes, grades, and characters associated together in one company, one wonders what bond there is that links them so closely. They knew nothing clearly at any rate of the value of the blood of Christ, but they had this in common,—they were all the children of faith. They all believed God; not about Him, but believed in Him as a person, and what He said to them. Faith is the bridge over which they all passed from time to a glorious eternity. Faith in God caused Noah to build his ark, Abraham to leave his home, Amram to disobey the king’s command, Elijah to call down fire on Mount Carmel, Daniel to brave the king’s wrath. And faith is the same at all times, though the object of belief may differ. In the brighter light of our gospel day, we are somewhat inclined to look down upon the twilight of ante-Christian times; but should we not rather admire and seek more earnestly to copy the devoted faith and trust in the living God that still shines across four thousand years, telling us to trust and not be afraid? It seems as if the lives of such as Abraham, Moses, or Daniel, and all this mighty cloud of witnesses, have a wonderful Voice to us in our timid moments, when we shrink from trusting wholly the God who has saved us, seeming to say in the words of our Lord, “O ye of little faith, wherefore do ye doubt?”
We would suggest as a very interesting exercise in connection with this subject, that the grounds on which each is admitted into the list be searched out and classified. Those whose faith only is recorded might be placed in one division, while those whose works or lives are given might be arranged according to the character of action that is supposed to indicate the new life. Such a study would give a great insight into the fundamental principles of godly character which ever remain the same at all times.
Included in the lists are forty-nine women. Five only of these are placed in the first list—Sarah, Jochebed, Rahab, Hannah, Huldah. The first three on the grounds of faith, the next for her personal piety, and Huldah for her sacred gift. There are twelve considered somewhat doubtful, and therefore placed in the second list—Eve, Hagar, Rebekah, Rachel, Leah, Shiphrah, Puah, Miriam, Ruth, the wife of Phinehas, Abigail, and Esther.
In the New Testament we have a wonderfully interesting list, well worthy the close study of all Christian women. The first contains twenty-eight names, which we will enumerate, specially to point out who are women in Romans 16. We get five Marys, Salome, Elizabeth, Anna, Joanna, Susanna, Martha, Dorcas (famous as the only woman ever raised from the dead), Lydia, Damaris, Priscilla, Phoebe, Tryphena, Tryphosa, Persis, Julia, Euodias, Syntyche, Lois, Eunice, Claudia, Apphia, the elect lady, (supposed by some to be identical with the mother of our Lord, who was committed to the special care of the beloved apostle,) and one woman whose name is unknown on earth, that was saved at Samaria’s well. The list closes with four others; Rhoda and Chloe and two who are nameless, of whose faith not much is said.
Before closing this short review, we may mention that there is some ground for believing that we know somewhat more of the history of Pudens and Claudia than is contained in the brief notice in 2 Timothy We find from history that the daughter of a British king, Cogidubnus, took the name of Claudia, and married Pudens (who is mentioned in the same verse). This Pudens, according to an inscription found at Chichester, and now in the possession of the Duke of Richmond, was at one time closely connected with this British king. Recent researches in Rome have shown that Pudens was a servant of Claudius, who was then reigning. The only link that seems to connect Christianity with this interesting couple, however, is that Pomponia, the wife of the Roman commander in Britain at that time, was herself one of the family of Rufus (Romans 16:13) and was publicly tried for believing a foreign superstition, A.D. 57. Claudia is also called one of the family of Rufus, which might well be explained if she were a protégée of this lady’s. These facts are interesting, and must be taken for what they are worth. Further investigations are tending to throw still more light on Paul’s Christian companions at Rome.

This Month's Subject: Christ Our Example

The subject worked out for this month is—Christ our Example.
We are sure from the numerous letters we have received, that the search has much refreshed the hearts of those engaged in it, and we earnestly trust that the result now printed as a whole, may be used for blessing to all who read it, stirring up many in real desire to be more like. The One who has left us so perfect an example, to the end that we might walk in His footsteps.
We may add that the subject being Christ Himself as our example, we have not included in the references passages which record only His precepts.
With a view to making the subject of real practical value we have added an exhortation from one of the Epistles, to most of the divisions.
Obedience to Parents. — “Children obey your parents in the Lord? Ephesians 6:1. “ And Jesus went down with His parents, and came to Nazareth, and was subject to them.” Luke 2:51.
Obedience to God. — “As obedient children.” 1 Peter 1:14. “For I do always those things that please my Father.” John 8:29. “Even as 1 have kept my Father’s commandments.” John 15:10.
Faithfulness to God. — “Be thou faithful unto death.” Revelation 2:10. “Who before Pontius Pilate witnessed a good confession.” 1 Timothy 6.13.
Submission to God and Devotedness to His Will. — “That good and acceptable and perfect will of God.” Romans 12:2. “But for this cause came I unto this hour.” John 12:27. “Nevertheless not as I will but as thou wilt.” Matthew 26:39; Mark 14:36; Luke 22:42. “The cup which my Father hath given me, shall I not drink it?” John 18:11.
Choosing God’s Time for everything. — “And he straightly charged them to tell no man that thing.” Luke 9:21. “My time is not yet come, but your time is alway ready.” John 7:6.
Prayer, the expression of dependence on God, and the source of Strength. — “Pray without ceasing.” 1 Thessalonians 5:17. “He went out into a mountain to pray, and continued all night in prayer to God.” Luke 6:12; Matthew 14:23; Mark 1:35, and other passages.
Thanksgiving. — “In everything give thanks.” 1 Thessalonians 5:18. “For every creature of God is good if it be received with thanksgiving.” 1 Timothy 4:4. “He took the five loaves and the two fishes, and looking up to heaven, He blessed and brake.” Matthew 14:19; Mark 6:41; Luke 9:16 John 6:11, and other passages.
Rejoicing in God. — “Rejoice in the Lord alway.” Philippians 4:4. “ In that hour Jesus rejoiced in spirit.” Luke 10:21.
Confidence in God. — “We are always confident.” 2 Corinthians 5:8. “ There arose a great tempest but he was asleep.” Matthew 8:24; Mark 4:38; Luke 8:23.
Zeal for the House of God. — “Jesus went into the temple of God and cast out all them that sold and bought.” Matthew 21:12; Mark 11:15; Luke 19:45; John 2:15.
Seeking the Glory of God. — “Do all to the glory of God.” 1 Corinthians 10:31. “He that seeketh His glory that sent Him.” John 7:18.
Being guided by the Word of God. — “All Scripture ... . is profitable.” 2 Timothy 3:16. “He answered and said, It is written.” Matthew 4:4; Luke 4:8. “He answered and said unto them, have ye not read?” Matthew 19:4. “Why do ye transgress the commandment of God by your tradition” Matthew 15:3; Mark 7:8.
Giving up all for God. — “But what things were gain to me, those I counted loss for Christ.” Philippians 3:7. “The Son of Man hath not where to lay his head.” Matthew 8:20; Luke 9:58. “At night he went out and abode in the mount of Olives.” Luke 21:37.
The Service of God, the food of the soul. — “My meat is to do the will of him that sent me, and to finish his word.” John 4:34.
Zeal in the service of God. — “Preach the word; be instant in season, out of season.” 2 Timothy 4:2. “Wist ye not that I must be about my Father’s business?” Luke 2:49. “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom.” Matthew 9:35; Mark 1:38; Luke 8:1; and many other passages.
The blessing of others an object in life. — “I will gladly spend and be spent for you,” 2 Corinthians 12:15. “For the Son of Man is come to save that which is lost.” Matthew 18.11. “The Son of Man came not to be ministered unto but to minister.” Matthew 20:28; Mark 10:45.
Faithfulness in reproving evil. — “And have no fellowship with the unfruitful works of darkness, but rather reprove them.” Ephesians 5:11; Leviticus 19:17. “Woe unto you, Scribes and Pharisees, hypocrites.” Matthew 23:13; Luke 11:43, &c. John 4:18; 7:7.
Wisdom in Speech — “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.” Colossians 4:6. Matthew 22:15, 46; Mark 11:27; 12:13; Luke 7:22; 10:26; 13:23; 20: 3, 21, &c.
Worldly recognition to be refused. — “By whom the world is crucified unto me, and I unto the world.” Galatians 6:14. “I receive not honor from men.” John 5:41. “When Jesus perceived that they would come and take him by force to make him a king, he departed.” John 6:15.
Obedience to God taking the precedence of natural ties. — “Follow me.” Matthew 8:22. “Jesus said unto her (his mother), Woman, what have I to do with thee? mine hour is not yet come.” John 2:3.
Endurance of weariness in the service of God. — “In weariness and painfulness.” 2 Corinthians 11:27. “ Jesus being wearied with His journey, sat thus on the well.” John 4:6.
Graciousness in dealing with the unsaved. — “He that winneth souls is wise.” Proverbs 11:30. Matthew 9:10; Mark 2:15; Luke 15:2. “Jesus said to the woman, “Give me to drink.” John 4:7.
Respect for the law of God. — “The law is holy, and just, and good” Romans 7:12, but “The priesthood being changed there is made of necessity a change also of the law.” Hebrews 7:12. “ Jesus saith unto him show thyself to the priest and offer the gift that Moses commanded.” Matthew 8:4. “ Now when He was at Jerusalem at the passover.” John 2:23; 5:1.
Subjection to the powers that be. — “Submit yourselves to every ordinance of man for the Lord’s sake.” 1 Peter 2:13. “Notwithstanding lest we should offend them.” Matthew 17:29. “Render therefore unto Caesar the things which are acmes.” Matthew 22:21; Mark 12:17; Luke 20:25.
Compassion and Sympathy. — “Weep with them that weep.” Romans 12:15. “When He saw the multitudes he was moved with compassion.” Matthew 9:36; Mark 6:34. “And when the Lord saw her he had compassion on her.” Luke 7.13. “When Jesus therefore saw her weeping He groaned in spirit.” John 11:33.
Love. — 1 Corinthians 13 “That he who loveth God, love his brother also.” 1 John 4:21. “Lord, behold he whom thou lowest is sick.” John 11:5. “Having loved his own which were in the world, he loved them unto the end.” John 13:1. “As I have loved you.” John 15:12.
Patience with the ignorance of others. — “Be patient toward all men.” 1 Thessalonians 5:14. Matthew 15:15-20; 16:9.
Kindness. — “Put on therefore as the elect of God......kindness.” Colossians 3:12. “Suffer little children to come unto me.” Matthew 19:14; Mark 10:14; Luke 18:16.
Meekness. — “The servant of the Lord must not strive in meekness instructing those that oppose themselves.” 2 Timothy 2:24, 25. “But he answered nothing.” Matthew 26; 27; Mark 14; 15, &c. “ Who when he was reviled, reviled not again; when he suffered he threatened not.” 1 Peter 2:23.
Appreciation of good in others. — “Charity believeth all things, hopeth all things.” 1 Corinthians 13:7. “Then Jesus beholding him loved him.” Mark 10:21. “Behold an Israelite indeed, in whom is no guile.” John 1:47.
Encouragement of the Timid. — “Wherefore lift up the hands which hang down and the feeble knees.” Hebrews 12:12. “He saith unto them, Be of good cheer; it is I; be not afraid.” Mark 6:50; John 6:20.
Thoughtfulness for others. — “Look not every man on his own things, but every man also on the things of others.” Philippians 2:4. “They need not depart; give you them to eat.” Matthew 14:16; John 6:5. “He saith to his mother, Woman, behold thy son.” John 19:26, 27.
Prayer for Enemies. — “Pray for them that despitefully use you.” Matthew 5:44. “Father, forgive them; for they know not what they do. Luke 23.34. “Pray for them which despitefully use you.” Matthew 5:44.
Slowness to impute evil. — “Charity shall cover a multitude of sins.” 1 Peter 4:8. “Neither do I condemn thee; go and sin no mere.” John 8:11.
Desire for the spiritual welfare of others. — “Ye which are spiritual restore such an one.” Galatians 6:1. “If I then, your Lord and master, have washed your feet, ye also ought to wash one another’s feet.” John 13:14.
Joy when others are used in God’s service. — “Notwithstanding, every way, whether in pretense, or in truth, Christ is preached, and —I therein do rejoice, yea, and will rejoice.” Philippians 1:18. “Forbid him not for he that is not against us is on our part.” Mark 9:39.
Care that nothing shall be wasted. — “Gather up the fragments that remain, that nothing be lost.” John 6:12.
The Truth of God the rule of doctrine. — “As many as walk according to this rule, peace be on them.” Galatians 6:16. “My doctrine is not Mine, but His that sent Me.” John 7:16.
Holiness. — “Be ye holy, for I am holy.” 1 Peter 1:16. “ Who did no sin.” 1 Peter 2:22.

Bible Queries: Vol. 2, 1-32

Notice. All queries on biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent’s initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the Editor of the Young Believer (at the same address) and will be answered in the pages of that magazine under the head of “Practical Queries.”
New Queries, Nos. 1-32.
Q. 1. Are the Old Testament saints included in those who are asleep in Jesus?
A. The passage in 1 Thessalonians 4 refers no doubt specially to those Thessalonians who had died, and for whom the living were sorrowing. But those who will be raised when Christ comes embrace all that are His, (1 Corinthians 15:23), and must therefore include all old Testament saints.
Q. 2. Did not the “good seed” in the parable take the longest time to come up, showing that a deep work in the soul is desirable?
A. No doubt there is a designed contrast between that seed which sprung up forthwith, because it had no depth of earth, and that which fell into (not on) good ground, the former being compared to those who receive the word with joy, and yet have no root. All this shows that a deep work is not only desirable but essential, shallow superficial hearers being found rather in the ranks of mere professors than of true Christians. Do not however think that, because a work is deep, it must necessarily be slow. The work of grace in the jailor’s heart was undoubtedly deep but it was exceedingly rapid Observe too that the first fruits of the gospel when truly received, are not joy, but conviction of sin, leading to repentance, and followed then by true belief in the gospel of salvation with which of course deep joy is connected.
Q. 3. (1) Would you please explain Isaiah 19:18-22; also (2) 4:5, 6. E. B.
A. (1) This passage will be true literally of Egypt in the future. Israel’s ancient idolatrous oppressor will tremble and turn to God, and even Assyria shall then form one of a trio, marked with God’s special favor. (2) As the Divine presence was a shelter to Israel in the desert so will the glory be to Jerusalem in the millennium. These verses may refer to the glorious light of the Heavenly Jerusalem above the earthly city.
Q. 4. How do we know that “temptation” means “tribulation,” in Revelation 3:10; E. B.
A. In the R. V. it is rendered “trial” and if we consider for it moment, we shall find that “temptations” and “trials” are very often much alike. Tribulation is a stronger word than trial, and refers primarily to the threshing out of wheat, to which the sore trials of the righteous are compared, out of which they will come like gold refined in (1 Peter 1) Temptation or trial includes more than tribulation, and in this case covers a considerably longer space than the great tribulation of chapter 7 and yet more than that of Matthew 24.
Q. 5. Will you kindly tell me if the man mentioned in Matthew 12:13, is a believer. H. P.
A. We have no evidence that he was; unless the fact of his obedience to Christ’s command is deemed a sufficient proof of saving faith.
Q. 6. Does “all pleasing” in Colossians 1:10 mean pleasing all men or pleasing the Lord in all things? H. R.
A. The latter decidedly. This wonderful sentence presents one of the loftiest standards of Christian walk to be found in the whole word of God, “To walk worthily of the Lord unto all pleasing.” How little do we consider the weight of words like these.
Q. 7. Will you please explain John 11:52. Why is it said that Jesus should gather together in one, the children of God? M. N.
A. No doubt Caiaphas here prophesied a great deal of which he understood but little of the depth or scope. We understand the gathering in one of Jew and Gentile to refer to what was accomplished by Christ’s death on Calvary and fully described in the latter part of Ephesians 2.
Q. 8. Would you kindly explain Philippians 1:14? J. A. E.
A. This verse refers to those who were carrying on the good work begun by Paul, in preaching the gospel to the Gentiles while he was prevented by his bonds from doing so. Ver. 16 refers to a different class who, terrible as it may seem, were really preaching Christ in a spirit of faction and self-exaltation, taking advantage of the absence of the bright light of the great Apostle of the Gentiles to make much of themselves.
Q. 9. How would you explain Hebrews 13 to, as applicable now? C. M. B.
A. Kindly refer to Q. 311, B. S. vol. 1. page 67. The passage, written to believing Hebrews, points out that in receiving Christ they occupied a far higher place than the body of the nation, being in the place of priests to God (compare ver. 15.).
Q. 10. Please explain 1 Peter 3:18-20. M. A.
A. Observe in Genesis, Jehovah’s (i.e., Christ’s) Spirit was only to strive with man 120 years. Those who disobeyed this were in prison (Hades.) So now, Christ preaches, by His Spirit, and those who heed it are saved as Noah was by water (death), of which salvation, baptism is a figure: not in cleansing the body, but in satisfying the conscience, and thus making it a good one before God, by the death and resurrection of Christ. Noah preached by the Spirit of Christ before the flood to souls alive on earth in his day, but who were in prison when Peter wrote of them.
Q. 11. (1) Why are Psalms 120-134 called “Songs of Degrees?” (2) Have the five porches in John 5:2, any typical meaning? E. S. M.
A. (1) The answer to this is by no means certain, no less than four distinct meanings being given to the word. Some consider that it refers to the air to which the Psalm was chanted, others to the style of composition and the repetition of the closing words of one verse at the beginning of the next, as in Psalms 121:1, 2, 4, 5; 124:1, 2, 3, 4, &c. Others again think that these fifteen degrees allude to the fifteen steps which in the temple at Jerusalem led from the court of the women to the court of the men, on each of which a psalm was chanted. The opinion however most generally held now is, that the word refers to stages on a journey, and that some at least of these Psalms were composed on the return of the captives from Babylon. (2) We do not know of any, perhaps some of our correspondents can furnish one.
Q. 12. Please give the correct rendering of Deuteronomy 33:5, and has it any teaching for us? (2) Can you say why the Lord generally addressed His mother as “woman,” John 2:4, and 19:26? E. S. M.
A. Jeshurun is a common term for Israel (see Deuteronomy 32:15; Isaiah 44:2; &c.), and Moses proceeds to invoke a blessing on its individual tribes beginning with Reuben. Ver. 6 simply means that the tribe was not to become extinct in Israel. We cannot see any special meaning in the words beyond what lies on the surface. (2) “Woman” in the East implied no disrespect, but was the common mode of address. We must beware of judging the language of Scripture by the standard of propriety common amongst us at the present day.
Q. 13. Is it known what has become of the Ark? E. S. M.
A. It was probably taken captive or destroyed by Nebuchadnezzar, if We may rely in any way on the statement in the Apocrypha (2 Esdras 10:22), a work which although not inspired is often of value in historical matters. Josephus plainly states that there was no ark in the second temple. And it is said that a sacred stone stood in the place where it should have stood.
Q. 14. In Mark 14:3-9, The Lord’s head is said to have been anointed, and in John 12:3-8, His feet. Please explain this, and say if Luke 10:38-42 refers to the same event. G. B.
A. No doubt both are true. The propriety of the head being mentioned in Mark and the feet only in John will be at once seen if we consider that in the former we have Christ as the servant, in the latter as the Son of God. Luke 10 describes a previous scene in which Mary was not rendering any service to Christ, but learning from Him. In John 12 we get Mary giving, in Luke 10 she is getting. And it was doubtless what she got on this and similar occasions that enabled her to show such exquisite feeling when it became her turn to give.
Q. 15. Is it right to use the text “Choose you this day whom ye will serve” in speaking to the unconverted? It seems very appropriate, and yet the Lord says “ye have not chosen me, but I have chosen you.” C. H. V. P.
A. Certainly. Your question however raises the old and well-worn one of God’s sovereignty and man’s responsibility. Both are true and Scriptural, but incapable of being intellectually reconciled by our finite capacities, darkened as they are by sin. Responsibility throughout Scripture is pressed on unbelievers, “Ye will not come unto me that ye might have life,” &c. while God’s electing grace chews us that after all it is His drawing that brings us. We know no better illustration of the two truths than the familiar one of the gate over which is written on the outside “Whosoever will let him come” while on the inside is written “Chosen in Christ before the foundation of the world.” Some taking heir stand outside deny what is written within, while others from within deny the free grace that is inscribed without. The Bible student knows that both are true and also that, although difficulties can be easily raised by cavilers, the truth of election forms no barrier for any soul really in earnest.
Q. 16. Please explain Romans 14:5, 6, and Galatians 4:10, 11 which seem to be contradictory. J. B. S.
A. We must read the context of both passages. In Romans 14 the apostle bids us respect the weak conscience of our brother. He does not here set one day above another, but says that the conscience of the man who does so is to be respected, while seeking at the same time to instruct him (15:2.) In Galatians on the contrary the apostle is attacking a relapse into Judaism that was threatening to sap the whole foundation of the Christian faith. keeping days being here an integral part of the Jewish religion. Hence the apostle denounces it unsparingly.
Q. 17. What does Romans 15:13 “that ye may abide in hope” mean? J. B. S.
A. We see no difficulty in the passage. In verse 8 the apostle points out the connection of Christ with the Jews, and in verse 9 with the Gentiles, which he proceeds to prove in verse 10 from the Law, h. verse 11 from the Psalms and in verse 12 from the Prophets, and then he sums all up with a prayer to the God of hope that they might be filled with joy, peace, faith, and hope through the Holy Ghost.
Q. 18. Was Paul right to leave his work at Troas, and go in search of Titus? (2 Corinthians 2:13.) J. B. S.
A. The Apostle’s zeal to get to Macedonia was partly for the sake of the Corinthians themselves, although as we find here, personal affection had a large share in directing his steps. Certainly it is a very serious thing to pass by an open door, especially when one can say “a door was opened unto me by the Lord,” and to some it may seem doubtful whether in this case Paul should not have stayed at Troas. Mere than this we cannot say.
Q. 19. Does 1 Corinthians 9:27 favor ascetic practices? J. B. S.
A. Not for the sake of asceticism. But we must beware lest in condemning all self-imposed bodily mortifications, we give the reins on the other hand to a love of ease and self-indulgence. There is a middle path, and this Paul trod, careful while preaching to others to keep the reins well over himself in everything, not as a meritorious action, but as an approved minister of the gospel. (Compare 1 Timothy 3:1-5; 2 Timothy 2:14, &c.)
Q. 20. (1) Please explain Exodus 23:3, 8. (2) 1 Corinthians 15:2; (3) 2 Corinthians 1:5; (4) Revelation 13:18. J, B. S.
A. (1) Verse 3 probably means “browbeat,” verse 8 is very w ell understood at the present day. (2) Believing in vain here means believing in what was false, that is, in the resurrection if there were none, which the Apostle proceeds to argue about. (3) The Apostle did not get Christ’s sufferings without getting Christ’s consolation, which has been true ever since (4) Revelation 13:18, nothing whatever is known about the number of the beast excepting that it is a threefold shortness from perfection (typified by the number seven); innumerable profitless speculations have been made in all times concerning it. One thing however may be said which is that in the Apostle’s time it was by no means unusual to designate persons and places by numbers. Under this supposition one of the early Fathers (Irenaeus) has made the number mean “ Latin “ referring to Rome.
Q. 21. Please explain 2 Corinthians 2:16 (2) 2 Corinthians 3:16. J. B. S.
A. (1) Refer to Q. 370 B. S. vol. 1, p. 117. (2) The margin in R. V. reads “ a man shall turn to the Lord.” The passage is true whenever a Jew is converted, and the veil taken away, and he for the first time really understands the Scriptures; but it will be true in a still wider sense when the nation as a whole look to Him whom they have pierced and mourn.
Q. 22. How does (1) Exodus 27:20 agree with 1 Samuel 3:38; also (2) Ecclesiastes 1:4 with 1 John 2:17?
A. The word “always” does not necessarily mean incessantly, but regularly (at its appointed time from the evening till the morning) from year to year. We think it is clear that the lamp did not burn in the daytime. (2) Ecclesiastes speaks of God’s earth, 1 John 2 of man’s world: two entirely distinct things, the confusion of which leads to great error. The earth in Eccles. is said to abide forever, that is relatively, in comparison with the little day of man’s life.
Q. 23. What does Psalms 17:2 mean? Also (2) Psalms 104:5? J. B. S.
A. (1) The Psalmist seeks God’s sentence on his path, not man’s, and that God’s eyes may righteously discern all. (2) The language here as elsewhere is highly poetic. “Forever” in these and other places must be limited by what Scripture reveals elsewhere of the duration of the material world.
Q. 24. Will you kindly explain (1) Mark 2:19, (2) John 3:29, (3) 2 Corinthians 11:2? H. B.
A. Christ was the bridegroom, and His Jewish disciples the children of the bridechamber. (2) Here John the Baptist appears to speak prophetically of the future bride of Christ which He had come to purchase with His own blood (Acts 20:28), putting himself in the Jewish place of being merely the bridegroom’s friend. (3) The church is not yet married to Christ. That scene will take place in heaven (See Revelation 19). Meanwhile the Church has to keep herself from the world; espoused as a chaste virgin to Christ. (Compare Revelation 17 for the contrast.)
Q. 25. What does 1 Corinthians 15:29 mean? J. B. S.
A. The general interpretation is that it means baptized to fill up the ranks of those that have fallen; as when in battle, one falls, another takes his place to continue the struggle. The idea is a military one and is in keeping with the military similes employed throughout the Chapter (verse 23 &c.).
Q. 26. Please explain John 10:35. H. D.
A. In Exodus 22:28, “gods” distinctly means judges or rulers, and it is in this sense the Lord uses the word here. These judges were the representatives of God’s government in the earth, and if they were called gods, how could the Jews accuse Christ of blaspheming, for calling Himself the Son of God, when He had been sent in a far more special way.
Q. 27. Kindly explain the parable of the tares Matthew 13 “Let both grow together until the harvest”. Are we not to try and remove evil? Or in doing so are we departing from our own work and doing that of the angels? S. B.
A. You must carefully observe verse 38 “the field is the world.” Nearly all Christians speak as if it said “the field is the churchapter” Hence it is not our place to put the world right, but it is our place to put away evil from the churchapter Read carefully 1 Corinthians 5:12. “What have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth.” If not clear, write again.
Q. 28. Please explain 2 Kings 6:6 and 13:21. M. E.
A. We cannot say that the passage has a typical meaning. It has been remarked that “The house built with that which was taken from the banks of the river, and the power of the stream overcome and destroyed by the piece of wood cast into it, by means of which that which was beyond hope and lost was rescued from it, easily suggest a typical meaning” The same writer remarks in reference to 13:21. This resurrection, wrought by contact with the bones of Elisha, appears to me to give the comforting instruction, that, while apparently lost to Israel, the true Prophet is still the vessel and guardian of all their hopes; and that when Israel is as it were, dead and forgotten, He will after all restore them to life in a manner as unexpected as powerful”.
Q. 29. Have we any proof from Scripture that the forbidden fruit in Genesis 3:3 was the apple? S. J. R.
A. No, and we do not suppose it is possible to ascertain what fruit it was.
Q. 30. Please say who is meant by the “friend of the bridegroom” in John 3:29. (2) Matthew 22:12. Can anyone get into the feast without the wedding garment? L. P.
A. No doubt John the Baptist here alludes to himself. Refer to Q. 24. (2) Certainly, because the feast is here regarded as that into which professors may enter, but from which they will inevitably be finally excluded when passed under the Divine scrutiny; even as many pass muster now amongst Christians and outwardly enjoy Divine things who will however eventually be shut out from heaven.
Q. 31. (1) Is the meaning of the first part of Revelation 22:11, that they who in this dispensation have rejected the gospel will never have another opportunity? (2) Does 1 Peter 3:1 mean that unbelievers can be “won” or converted to Christ without the “Word,” or does it refer to believers who are disobedient to the word? L. P.
A. (1) This passage appears to regard the coming of Christ and the closing of the testimony as so imminent that all would be found in the state in which they were, and that like the foolish virgins in the parable, time would not then permit of a change. (2) This passage refers to unbelievers, who, however unwilling to read the word of God for themselves, will really observe, and may perhaps be won by the example of their wives, illustrating by their conduct the precepts contained in scripture.
Q. 32. What is meant by the “sin unto death” in 1 John 5:16? Is it the “blasphemy against the Holy Ghost” spoken of in Matthew 12:31? (2) Please explain Hebrews 6:4-6. F. E.
A. The sin unto death does not mean any special sin, but in accordance with the abstract style of this Epistle refers generally to all sin which may require Divine chastisement in taking away the offender in judgment. Compare 1 Corinthians 11:30. (2) This refers to Jewish professors who, after having taken their place amongst Christians and enjoyed all their peculiar privileges, turned round and apostatized from the faith. It nowhere says they had eternal life. If we compare the passage with verse 18, we learn two things, first, that the greatest amount of privileges cannot save, and secondly, that the weakest faith can.

Notes on Former Questions: Vol. 1, 389; 428

Q. 389. Vol. 1. p. 117. Does the “angel,” Ecclesiastes 5:6, mean the “priest?” In Malachi 2:7, the priest is called “the messenger of the Lord of Hosts,” the word for angel being the same as for messenger.
I have seen a different rendering for the passage which is somewhat free, but appears to clear up the difficulty, “Suffer not thy mouth to subject thy body to punishment, (i.e. through the breach of thy vow), neither say thou to the priest, it was a mistake (I have made the vow inconsiderately and therefore have not kept it), wherefore should God be angry at my voice, and frustrate the undertakings, for the success of which my vow was made?” H. E.
Q. 428. Vol. 1. p. 139. The whole question appears to my mind to rest upon the application of the word “heaven.” That our blessed Lord refers to the immediate presence of God seems very clear from what precedes this verse. He had been discoursing to Nicodemus on the new birth, and the work of God the Holy Ghost, in fact of “heavenly things,” and heavenly in this particular that they had to do immediately with the Godhead. The connection is not broken but continued through verses 12 and 13. “And” continues our blessed Lord, no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” As though He would have Nicodemus to see that no one but Himself could tell him of the “heavenly things” which He had just before unfolding to him, for no one had ascended up to the very presence of God and been permitted to look into the Eternal mind from which these “heavenly things” proceeded save He who came down from heaven, from “the bosom of the Father,” John 1:18, and who was in the counsels of Jehovah when man’s salvation was planned, and who even then, though manifested as “Son of man” on earth, was in heaven with the Father by virtue of His eternal Godhead. The difficulty respecting Enoch and Elijah disappears when the subject is viewed in this light, as no Bible Student would contend that they were taken up to the heaven of which to my mind our blessed Lord speaks in this passage. C. F.
Note. Are not the “heavenly things” in v. 12, those of which our Lord was about to speak, not those of which He had already spoken! Ed.

Jottings From Bible Margins

Under this heading we propose to insert all short Bible Notes of value received from our correspondents, extracted from their Bible margins or Note Books. We are quite sure that large numbers of notes lie thus buried which might be helpful to many if made public. Several now printed have been sent to us anonymously, but we shall in future print the initials of each contributor.
TONGUES.
Divided Tongues, sent in judgment, Genesis 11:9.
Divided Tongues, used to carry the message of grace, Acts 2:1-12.
Divided Tongues, united in glory on the earth to praise God and the Lamb, Revelation 7:9.
THREES:
Crowns. —Of righteousness (2 Timothy 4:8) of life (James 1. 12) of glory (1 Peter 5:4).
Shepherds. —The good shepherd the object of love (see Psalms 23) the great shepherd, the object of faith (see Psalms 22) the chief Shepherd the object of hope (see Psalms 24).
Appearings. —Past (Hebrews 9:26) present (Hebrews 9:24) future (Hebrews 9:28).
Suppers. —Gospel supper (Luke 11:16) Marriage supper (Revelation 19:9) the great supper of wrath (Revelation 19:17).
SEVEN THINGS IN HEAVEN.
We have our Master (Ephesians 6:9) our home (Hebrews 11:16) our rest (Hebrews 4:9) our Father (Matthew 6:29) our conversation (Philippians 3:20) our treasure (Matthew 6:20) our hope (Colossians 1:5).
SEVENFOLD CONFESSION OF CHRIST AS THE SON OF GOD,
By the disciples (Matthew 14:33), by Himself (Matthew 27:43), by the centurion (Matthew 27.54), by the Holy Ghost (Mark 1.1), by devils (Mark 1:24) by an angel (Luke 1:35), by John the Baptist (John 1:34.)
PERSECUTION.
Withers the professor—Mark 4:17; 2 Timothy 4:10.
Stablishes the believer—Acts 11:19; Romans 8:35; 2 Corinthians 12:10.
THE GATES OF PARADISE.
Shut to the first Adam Genesis 3:24; open to the second Psalms 24:7.
GRACE IN COLOSSIANS.
Paul’s first desire, 1:2, and last desire, 4:18; known in their conversion, 1:6; in their singing 3:16; in their speaking, 4:6.
THE PRODIGAL SON.
Conviction— “Came to himself” Luke 15:17
Contrition— “No more worthy,” Luke 15:19
Confession— “I have sinned Luke” 15:18
Conversion— “He arose and came” Luke 15:20.
SEVEN WALKS IN EPHESIANS.
Wherein in times past ye walked according to the course of this world Chapter 2:2.
Good works which God hath before ordained that we should walk in them, Chapter 2:10.
I beseech you that ye walk worthy of the vocation wherewith ye are called, Chapter 4:1.
That ye henceforth walk not as other Gentiles walk, Chapter 4:17.
And walk in love, as Christ also hath loved us, Chapter 5:2.
Now are ye light in the Lord, walk as children of light. Chapter 5:8.
See then that ye walk circumspectly. Chapter 5.15. B. B.
GOOD, BETTER, BEST.
Good to have truth in the head, 2 Timothy 2:2.
Better, to have truth in the heart, Mark 9:24.
Best, to have it in both, Romans 10:9; Acts 18:25.

Notes and Comments

The following may interest our readers:—
AND THE LORD WAS WITH HIM:
Joseph, type of Christ.
The Lord was with Joseph, Genesis 39:2 (in Potiphar’s house.)
His master saw that the Lord was with him, v. 3.
But the Lord was with Joseph, v. 21 (in prison).
The keeper of the prison looked not to anything that was under his hand; because the Lord was with him, v. 23.
Stephen, speaking of Joseph, “but God was with him,” Acts 7:9
Samuel, And the Lord was with him, 1 Samuel 3:19.
David, type of Christ.
One said of him, “And the Lord is with him,” 1 Samuel 16:18.
Because the Lord was with him, 1 Samuel 18:12.
And the Lord was with him, v. 14.
Christ.
Nicodemus says, “For no man can do these miracles ... except God be with him,” John 3:2.
Peter says, “God anointed Jesus of Nazareth ... who went about doing good ... for God was with him.” Acts 10:38.
Beloved Readers, is the Lord with you?

New Testament Words Explained: Ask - Corrupt

Principally such as represent more than one word in the Greek.
Ask.
Two distinct words are frequently translated by the one word “ask.” One is aiteo, the other erotao. Both occur in John 16:23, “In that day ye shall ask (erotao) nothing: verily, verily, I say unto you, Whatsoever ye shall ask (aiteo) the Father in my name He will give it you.”
There is not here as would at first sight appear, a contrast between asking the Father and the Son, but the first “ask” refers to verse 19, and means that they should be so taught of the Spirit as no longer to have to inquire (the force of the word) anything from Him. The second “ask” means request, and is a word always used by an inferior when addressing a superior, as in Matthew 7:7, 9; Luke 11:1;1 Acts 3:2; 12:20; James 1:5; 1 John 3:22; whereas erotao means more to interrogate, to ask questions. It is remarkable that aiteo is never used in the requests of the Son to the Father (as from an inferior to a superior), but the word used is always erotao, John 14:16, &c. Erotao, however, is never a right word to use for the request of a creature to God, though we have seen (ver.19) that it was used to Christ, when on earth as man. It is interesting to remark in John 4 that the word used by the woman of Samaria in verse 9, shows clearly that she had no conception who it was that spoke to her, “How is it that thou being a Jew, askest (aiteo) drink,” &c. The Lord in reply speaks of Himself as having said unto her, “Give me to drink.” The only other passage where the word is applied to the Lord is in John 11:22, where Martha says “Whatsoever thou wilt ask (aiteo) of God,” and here again the speaker betrays her ignorance of the dignity of the person of the One to whom she spoke. Nowhere is Christ said to ask anything from man.
Assembly or Churchapter
There are three words used for this in the New Testament, Ecclesia, sunagoge, and paneguris. The first, &desist, is used in three senses, a heathen, a Jewish, and a Christian. It means “called out;” and a heathen ecclesia consisted of those who were called out of the population to confer on public affairs. Among the Jews two words were in use, ecclesia, or assembly, and sunagoge, or synagogue; the former, however, gradually became almost exclusively Christian, the latter almost exclusively Jewish: we say almost exclusively, because the word assembly is used in a Jewish sense in Acts 7:38, and the word synagogue was occasionally used by the early fathers for the Christian assembly. The distinction between the two appears to be that the former is applied to any large or small number that are banded together by laws or other bonds, the latter only implies that such are assembled together; the one means convoked or called together, the other means simply congregated. The word ecclesia was thus not only more appropriate for Christian use, but being familiar to the Greeks, which synagogue was not, was far more adapted to an assembly composed of both Jews and Greeks.
“The ecclesia which is His body, the fullness of Him that filleth all in all.” Ephesians 1:22, 23.
The third word, paneguris differs from ecclesia in signifying a festival, hence the term panegyric, which was a discourse delivered on such an occasion. It is peculiarly appropriate in Hebrews 12:23, the only place in the New Testament where it occurs.
Bear.
Of the eleven words thus translated in the New Testament, we may notice two as an instance of the wonderful accuracy of Scriptural language, phoreo and phero. The former is defined by the Greeks as meaning to bear or carry habitually, and hence is peculiarly applicable to clothes, to which it is applied in the six instances where it occurs (Matthew 11:8; John 19:5; Romans 13:4; 1 Corinthians 15:49 twice, James 2:3), whereas the latter means to carry on any special occasion, hence to bring (see Mark 2:3), and is never applied to what was worn habitually. This accuracy is all the more remarkable, inasmuch as the distinction was not always observed, even among the Greeks.
Corrupt, Handle deceitfully.
These are represented by two corresponding Greek words of which the history and distinction are rather interesting. Each word occurs only once in the New Testament; “corrupt” (kapeleuo) is in 2 Corinthians 2:17, while “handle deceitfully” (doloo) occurs in 2 Corinthians 4:2, both being applied to the Word of God. The first (kapeleuo) originally meant a small retail dealer, but particularly a small wine dealer, a trade peculiarly exposed to the temptation of fraud, either in adulteration or in selling short measure (Isaiah 1:22). Thus the word came to mean making any shameful profit, or following any improper trade. It therefore evidently means, not only to deceive, but to deceive for the purpose of gain, whereas the other word (doloo) simply means to falsify. All false teachers therefore can be accused of falsifying (doloo), but when Paul earnestly says he does not corrupt (kapeleuo) the word, he refers to perverting it for the sake of gain or advantage. See Acts 20:33; 2 Corinthians 12:14; Philippians 3:18,19; Titus 1:1 2 Peter 2:3,14,15; Jude 12., 16.

Divine Names and Titles: 1. Jesus

1.—Jesus.
Let us briefly but reverently consider the wondrous meaning that resides in this name. Jesus is the Greek form of Joshua, which itself is a contraction of Jehoshua, that is “the help of Jehovah.” This word occurs in Numbers 13:10, on the occasion of the changing of the name of one of the twelve spies from Oshea (help) to Je-hoshua (the help of Jehovah). The name Jesus was expressly given by divine command to the Lord, and it is His only name, all others being titles, and we may then surely look upon it as worthy of our careful thought.
We may first remark that though pre-eminently human and given to Christ as man, it also proclaims Him as God over all, blessed forever. The first syllable Je or Jeho-tells on divine authority the wonderful fact that our Jesus is Jehovah, the “I AM.” What a flood of comfort and blessings belongs to the knowledge of this one fact, that He, who carried His people on eagles’ wings all through the days of old, and brought them to Himself, whose longsuffering and patience were proof against their many murmurings, and who fed them during their whole journey through the waste howling wilderness, is our Jesus. Oh! that we knew more of the wondrous stores contained in this name. This first syllable tells us of His Eternal Godhead, of His covenant relations, of His mighty power, of His thoughtful love; all the glories, all the virtues but dimly seen in the Jehovah of old, are ours in Jesus now. It commands our reverence, it gives us lofty and fitting thoughts of Christ as the High and Holy one that inhabits eternity. But were the name to end here, we could not look on it without awe and dread; it would not be the Jesus we know. One syllable is wanting to make the name peerless above all others to us; Jesus, the help or salvation of the Lord.
This second syllable tells us of Christ as man; it speaks to our ears of a life of patient grace, an atoning death of infinite suffering; it proclaims to us pardon and peace; it opens the gates of heaven and delivers us from hell; it calls forth springs of gratitude, and notes of praise that shall not be hushed through out eternity. And observe that the two syllables are knit together; “the help” is “the help of the Lord,” how secure then, how divinely certain is our salvation! On what a rock does the feeblest believer rest when he rests on Jesus! When his weary head is pillowed on this name and his broken heart is bound up here, he is resting on the bosom of the High and Holy one that inhabiteth Eternity, and in His salvation is his trust. Jesus, a name so despised among men, so often called “of Nazareth” in contempt, is sometimes too lightly used by the believer now, but never by the one who has sat down in contemplation of its wonders, and listened to the unfolding of its majesty and fragrance, its deep and lofty meaning.
Does it not rest your heart, beloved reader, to meditate on His name? Do you not find a beauty, shared by none other in this oft repeated and familiar word? It reaches from the highest heaven to earth, from the throne to the cross, from the cross back again to the throne, from eternity to eternity. It speaks of the “yesterday” of the cross, of the “to-day “ of grace, of the “ forever” of glory. Oh! how little do our hearts grasp the simple fact this name repeats to us, that our Savior, our Help is “JEHOVAH” Himself that the Man crucified between two thieves for us, was none other.
But while the name has such a high and holy meaning, in was yet free to all. The blind beggar at Jericho was welcome to it, in common with all who at all times have a need that it can meet. It is remarkable, however, that after the resurrection, when that same Jesus had been made Lord and Christ, the name is used alone only some thirty times, on every other occasion having the prefix “Lord” or some other title added. This has a meaning for us; Christ is no longer the humble, despised and rejected man. We triumph in the fact that His sufferings are all over, that in heaven at last He has now His proper place, as He shortly shall have on earth as well, and in accordance with His new place in the glory, we call Him “Lord Jesus.” Such is His proper title now, though doubtless there are occasions when the blessed name can with all reverence be used alone. We may consider the title Lord at another time, we only just allude to it now to point out the change that the glory of the Lord has made in the use of the name “Jesus.”
This word has been the fragrance of Christian song for eighteen hundred years, and as long as the world endures will “How sweet the name of Jesus sounds” soothe and comfort the weary heart.
The following well known lines of George Herbert, though quaint, contain a deep and true insight into the virtue that lies in the name of “Jesus”,—
Jesus is in my heart, His sacred name
Is deeply carved here; but th’ other week
A great affliction broke the little frame,
Ev’n all to pieces; which I went to seek:
And first I found the corner where was J,
After, where E S, and next where U was graved.
When I had got these parcels, instantly
I sat me down to spell them and perceived
That to my broken heart, He was I ease you,
And to my whole is JESU.
With such a name shedding its sweetness abroad in our hearts, surely we can press on with fresh courage along the thorny road, cheering it with songs of praise to our Help, our Jehovah, our thrice blessed Savior, until at length the wilderness over, our haven reached, His presence entered, we understand in all their meaning those beautiful lines by Irwin”
Hark! the thrilling symphonies
Seem within to seize us,
Add we to their holy lays,
Jesus! Jesus! Jesus!
Sweetest sound in seraph’s song,
Sweetest note on mortal’s tongue,
Sweetest anthem ever sung,
Jesus! Jesus! JESUS!

The Holy Bible: Remarks Upon the Books of the Old Testament

There are 39 books in the Old Testament, but the ancient Jewish writers reduced the number to 22 so that the sacred books might correspond in number to the 22 Sacred letters of the Hebrew alphabet. Josephus of Jewish historic fame, an unbeliever in Christ, born in Palestine about the time of Paul’s conversion, and thoroughly conversant with Hebrew literature, probably more so than any man then living, thus writes,— We have only two-and-twenty books which are justly believed to be of divine authority, of which five are the books of Moses. From the death of Moses to the reign of Artaxerxes, the son of Xerxes, King of Persia, the prophets who were the successors of Moses, have written in thirteen books. The remaining four books contain hymns to God, and precepts for the regulation of human life.”
This arithmetical feat was accomplished by regarding the Pentateuch as five separate books as in the Septuagint and in our English Bibles. The “thirteen books” written by the prophets were, (1) Joshua, (2) Judges with Ruth, (3) Samuel, (4) Kings, (5) Chronicles, (6) Isaiah, (7) Jeremiah with Lamentations, (8) Ezekiel, (9) Daniel, (10) The twelve minor prophets from Hosea to Malachi, (11) Job, (12) Ezra and Nehemiah, (13) Esther. The four remaining books are the Psalms, Proverbs, Ecclesiastes and Song. It may appear singular to some that the 12 Minor prophets should be do grouped, but in most, if not all ancient catalogs they are regarded as one book, as also in all quotations from them. The reason of this, we suppose, was to facilitate an easy reference to these prophetic books. The modern Jews make up the Old Testament into 24 books.
The first five books of Scripture are ascribed to Moses, and this on the most unquestionable authority. They were originally written on one scroll, forming but one book, and are still so regarded in modern Jewish usage. It is difficult to say when the Pentateuch was first put into separate books, but it must have been at a very early period as the Seventy, about 280 B.C. regarded the Pentateuch as then so divided. The order in which they occur, as also their titles in our English Bibles is from that first of all translations i.e., the Septuagint.
When the Pentateuch was completed Moses directed it to be carefully placed beside the Ark, (Deuteronomy 31:24,26). Was this the identical copy of the law found by Hilkiah the high priest 750 years afterward, amongst the rubbish of the Temple, (2 Kings 22; 23)? or, was it a copy transcribed from the original by one of the early kings, (Deuteronomy 17:18)? We believe it was the very copy of the law or Pentateuch written by Moses, (2 Chronicles 34:14). That Moses was the writer of these five inspired records is evident from the testimony of the books themselves, (Deuteronomy 31:9, 24), by Joshua (Chapter 1:7), by Samuel, (1 Samuel 12:6-8), by David, (1 Kings 2:3), by Solomon, (1 Kings 8:53, 56,) by Jehovah, (2 Kings 21:8), by Josiah, (2 Kings 23:2, 3, 25), by Jehoiada, (2 Chronicles 23:16-18), by Hezekiah, (2 Chronicles 30:16), by Ezra (Chapter 7:6), by Nehemiah, (Chapter 13), by Daniel, (Chapter 9:11-13), Malachi, (Chapter 4:4), by Christ (John 5:45-47), by Peter, (Acts 3:22-26), by Stephen, (Acts 7), by Paul (1 Corinthians is. 9), by all Jewish writers, ancient and modern, and by the Jewish nation in all ages, by apostates as Mahomet and Julian, by heathen writers as Longinus and Tacitus. Yet in face of this overwhelming testimony, Divine, Christian, Jewish, and Heathen, men will be found bold enough and bad enough to impugn the authority of the Pentateuch (To be continued.)

Eastern Manners and Customs: "Nay my Lord,I give it thee."

“Nay my Lord... I give it thee.”—Genesis 23
Flattering and empty speeches like those of Ephron to Abraham, when a purchase was under consideration are common in the lands of the Bible to the present day. When a friend of the writer had occasion to hire a house in Jerusalem, the native to whom it belonged met his inquiries respecting the rent with “I do not want any money from you; you are my father; come and live in my house as long as you like; you are welcome; I shall charge you no rent,” &c. At last, however, he named his price, which was as exorbitant a one as he could ask, and the arrangement was concluded. Compare with this the interview to which reference has been made and which took place some 3700 years. ago. Abraham states his business, the acquisition of a burying place, and before he has time to complete his sentence (compare verses 4 and 9), the people interrupt him by assuring him that he is welcome to bury his dead in the sepulcher of any one of them. But he courteously declines the offer of interment for his own dead in one of their heathen sepulchers; and asks for a price to be fixed. Three times does Ephron reiterate that the field is to be a gift, but, on being further pressed, he fixes the very large sum of “four hundred shekels of silver”; about £52 of English money, adding, with apparent indifference, “what is that betwixt me and thee?” Abraham, we are told, “hearkened unto Ephron;” he paid respectful attention to his words; but “he weighed to Ephron the silver,” and thus acquired his “ first and only possession in Canaan,” viz. a grave.

Analysis of 1 and 2 Samuel

Outline
Reference
1. History of Samuel the Prophet.
(1 Samuel) 1-8
I. His Birth.
1
2. Priesthood Set Aside.
2
3. Samuel Established as Prophet.
3
4. Death of the High Priest & Loss of the Ark.
4-6
A. The Ark Taken.
4
B. The Ark with the Enemy.
5
C. The Ark Returned.
6
V. The People Restored by the Prophet.
7
2. History of Saul, Man’s King.
9-15
I. The King Given.
9-12
A. Personal History of Saul.
9
B. Saul Anointed of the Lord.
10
C. Saul Chosen by the People.
11
D. Samuel’s Warnings.
12
II. The King’s Reign.
13-15
A. First Failure-Disobedience in Worship.
13
B. Religious Flesh (Saul) and Real Faith (Jonathan).
14
C. Second Failure-Disobedience in Service.
15:1-15
D. Saul rejected.
15:16-35
3. History of David, God’s King in Rejection.
16-2 Samuel 1
I. David’s Early History.
16-18:4
A. David Anointed.
16:1-13
B. Saul Forsaken of God.
16:14-23
C. David and Goliath.
17-18:4
a. Goliath defies Saul and Israel.
17:1-11
b. David sent to the battle.
17:12-25
c. Undertakes to fight the giant.
17:26-31
d. Refuses Saul’s armor.
17:32-39
e. Conquers in God’s strength.
17:40-51
f. Israel shares in the triumph.
17:52-58
g. Jonathan loves David.
18:1-4
2. Jealousy of Saul.
18:5-chapter 20
A. First Manifestation.
18:5-19:7
a. Saul tries to kill David himself.
18:5-14
b. Saul tries to kill David by the Philistines.
18:15-30
c. Saul tries to kill David by his servants.
19:1
d. Saul repents for a time.
19:2-7
B. Second Manifestation.
19:8- chapter 20
a. Saul tries to kill David.
19:8-24
1. First time.
19:8-10
2. Second time.
19:11-17
3. Third time.
19:18-24
b. Jonathan and David.
20
1. The covenant.
20:1-23
2. Jonathan hated for David’s sake.
20:24-34
3. Jonathan’s grief for David.
20:35-42
3. David in Rejection.
21-2 Samuel 1
A. Fed With Hallowed Bread, Armed With Goliath’s Sword.
21:1-9
B. Flees to Achish (First Time).
21:10-15
C. Prophet, Priest, and King in AdulLamentations
22
D. David Pursuing God’s Enemies and Saul Pursuing God’s King.
23
E. David Refuses to Kill the Lord’s Anointed.
24
F. David Insulted by Nabal.
25
a. The insult.
25:2-12
b. David’s anger.
25:13-22
c. Abigail’s intercession.
25:23-31
d. David leaves vengeance to God.
25:32-35
e. God avenges David.
25:36-44
G. David Again Refuses to Kill Saul.
26
H. David Flees to Achish (Second time).
27
I. Saul’s Last Battle and Death.
28-31
a. His death foretold.
28
1. The Philistines declare war.
28:1-6
2. Saul consults the witchapter
28:7-11
3. Samuel foretells his death.
28:12-19
4. Saul’s distress.
28:20-25
b. David is kept from fighting the Lord’s anointed.
29
c. But fights against the Lord’s enemies.
30
d. Saul’s death.
31
J. David’s Grief
2 Samuel 1
a. Kills the man who slew Saul.
1:1-16
b. Laments over Saul.
1:17-27

The Symbolic Language of the Bible: Abominations - Bells

We have sought in the following list to interpret the Symbolic language of the Word of God. In order to facilitate further study, and to serve as a work of constant reference in the reading of the Scriptures, we have alphabetically arranged the words and expressions.
Symbol
Meaning
Reference
Abominations
Idols and idolatry in general.
1 Kings 11:5, 7; Daniel 9:27; 12:11; Ezekiel 8.
Adamant
Hardness of heart, and seared conscience.
Ezekiel 3:9; Zechariah 7:12.
Adultery
Israel’s unfaithfulness in turning from Jehovah to idolatry.
Jeremiah 3:8, 9; Ezekiel 23:36, 37.
Adder
Active, secret, deadly evil.
Psalms 140:3; Genesis 16:17; Proverbs 23:32.
Air
Moral influences acting upon man.
Ephesians 2:2; Revelation 9:2; 21:7.
Altar, Brazen
Christ meeting the responsibility of the sinner in judgment.
Exodus 27:1-8.
Altar, Golden
Christ in the value of His person the ground and object of the saint’s worship.
Exodus 30:1-10.
Almonds
Fruit in resurrection-life produced by the Spirit.
Numbers 17:8; Exodus 25:33, 34.
Anchor
Confidence and security founded on what is divine.
Hebrews 6:19.
Angel
A representative or messenger; expressing office, not nature; the context determines which is meant.
Matthew 18:10; Revelation 2 and 3.
Anoint
Consecration; power conferred.
Leviticus 8:10-12, 30; Exodus 24:7; 2 Corinthians 1:21; 1 John 2:27; Acts 10:13.
Apples of Gold in pictures of Silver
Fruit of Divine righteousness (gold), set in the beauty and stability of the atonement (silver).
Proverbs 25:11.
Apple Tree
Christ the Bridegroom in His own preciousness.
Song of Solomon 2:3; 8:5.
Arm
Divine strength, human power.
Isaiah 52;10; Psalms 10:15.
Ark
Christ in His wondrous and adorable person as Man (the shittim wood), as God (the gold). Seat of Divine strength. Figure of Israel’s relationship with God.
Exodus 25:10-22. Psalms 132:8. Revelation 11:19.
Arrows
Judgments or chastenings.
Job 6:4; Psalms 7:18
Ashes
Deep humiliation; through self-judgment. Witness of the judgment of sin.
Job 40:6. Numbers 19:9, 10
Ass
Man in nature, self-willed and ungovernable.
Exodus 13:13; Job 11:12
Babylon
The future ecclesiastical apostasy or corrupt churchapter
Revelation 17:18.
Babe
An immature Christian state.
1 Corinthians 3:1; Hebrews 6:12-14.
Badgers’ Skins
Defense against every form.
Ezekiel 16:10; Exodus 26:14.
Balance
Man Divinely measured. A measure of scarcity.
Daniel 5:27; Revelation 6:5, 6.
Beard
Human energy.
2 Samuel 10:5; Leviticus 14:9; Jeremiah 48:37.
Bear
Any powerful and destructive enemy. Persian Empire.
Proverbs 17:12; Daniel 7:5.
Beast
Imperial, or other power acting without reference to God.
Daniel 7; 1 Corinthians 15:32
Bees
Numerous enemies. The Assyrian in latter-day judgment upon restored Israel.
Deuteronomy 1:44; Psalms 118:12. Isaiah 7:18.
Bells
The testimony of the Holy Ghost to the acceptance of Christ’s work in the presence of God.
Exodus 28:33, 34; 39:25, 26.

The Revised Version of the New Testament: Matthew 22:8-24:33

22:8. —In this verse the word “Christ” is omitted by the Revisers.
23:24 — “Which strain out the gnat.” There can be no doubt whatever that this is the true meaning of the text. The rendering “which strain at a gnat” conveys a wholly different idea, of which there is no trace in the original.
24:12. — “The love of the many.” The insertion of the definite article is here of great importance. “The love of many” is a phrase which conveys no definite idea, but “ the many” is an expression very common in the prophetical writings, as referring to the great mass of the Jewish nation. Thus, for example, we find in Daniel 9:27, that a covenant is to be confirmed with “the many” (the article is present in the Hebrew), that is to say, with the majority of the Jews. In the latter days the Jewish nation will be divided into two parts, “the many,” who receive the Antichrist as their Messiah, and the remnant, also called “ they that understand among the people” (Daniel 11:33). In this verse in Matthew the defection of the many is foretold.
24:33. — “Know ye that he is nigh.” This may also be rendered, as the margin adds, “that it is nigh;” but the former is probably the right interpretation, as the question asked by the disciples at the beginning of the Chapter was, “ What shall be the sign of thy coming (or presence)?” The answer is given in the 33rd verse.
(To be continued.)

Notes on Last Month's Subject: Christ Our Example

We are very glad but not surprised to find that this subject has proved full of blessing to those who have searched it out, for surely in the whole range of Biblical study it would be hard to find a theme so practical and so full of interest for the Christian heart as the study of those blessed footprints that Christ has left to guide us through this weary world.
But we trust the blessing connected with this subject will not end with the class, but that many of our readers will derive much profit from a further study of the guiding principles of the life of our Lord that are enumerated in last month’s subject.
Glancing down the list as a whole, we would say at once that a subject like this is evidently capable of being classified in a large variety of ways. No doubt the one adopted is as good as any that could be chosen, and derives additional value from the exhortations to Christians (added from the Epistles) after each subject. Thirty-nine examples are selected in all, which we may classify as follows.
Fourteen examples illustrate Christ’s life as man with reference to God.
Fourteen show us how He acted with reference to sinners and the world generally.
Four examples only show His relation to His disciples. The remaining seven examples display the personal character of our Lord.
It may be remarked in passing, that after all, the Gospels only give us mainly the outward view of the Lord’s life: we see how He spoke and how He acted. But for the hidden motives which were the springs of all the actions, for the thoughts and feelings which passed through His heart, we must study the Psalms. There we find in the most wonderful way, often put into the lips of the psalmist or as descriptive of the character of the truly righteous man, the Lord’s own thoughts and feelings. These however are not our theme at present, although we would suggest as a useful and profitable exercise for some diligent “Bible Student” to see for how many of these 39 instances of the way the Lord acted, they can find corresponding thoughts and feelings from the Psalms.
Within the limits of this short paper we can only consider very briefly the four main divisions indicated above. The fourteen that refer to Christ’s life in reference to God may be further subdivided into seven that refer more to the inner life of the heart and soul, and seven connected more with the outward ways and acts, thus: Seven graces characterizing Christ’s inner life with God.
1. Obedience (2)—hearty, ungrudging, unvarying, perfect.
2. Submission (4)—entire surrender to the will of God Hebrews 10:7.
3. Dependence (6)—shown in prayer, the perfect expression of the relationship of man to God.
4. Thanksgiving (7)—gratitude and acknowledgment of God in the smallest things.
5. Rejoicing (8)—the pure joy in the fact that God’s will was being accomplished.
6. Confidence (9)—the repose of one who lived in the very presence of God.
7. Zeal (10)—the earnestness of one whose soul burned for God’s glory.
Seven graces characterizing Christ’s outer life of service in relation to God.
1. Faithfulness (3)—The perfect servant here closes his service without fault and blameless.
2. Guidance (5)—as to when, and how to act-a most important matter.
3. Devotedness (11)—God’s glory the servant’s first object.
4. Surrender (13)—all things (even a home and a pillow) given up in doing God’s will.
5. Service (15)—indefatigable zeal in God’s service.
6. God first (20)—no movement save in obedience to God’s will.
7. God’s wisdom (38)—no self-exaltation, but all glory given to God.
The fourteen examples of the Lord’s actions towards others are hardly susceptible of subdivision. They are as follows.
Fourteen graces shown by the Lord with regard to others.
1. The blessing of others (16) was a great object of the Lord’s life.
2. Faithfulness to others (17) was unsparing whenever the occasion demanded.
3. Wisdom in answering (18) is seen in the passage given as well as the grace and meekness that accompanied it.
4. Unworldliness (19)—honor and popularity alike refused.
5. Graciousness (22)—in condescending to be indebted to a creature.
6. Subjection (24)—to the powers that be, as ordained of God.
7. Compassion (25)—and sympathy shown perfectly by the Man of sorrows.
8. Patience (27)—unwearying and untiring.
9. Kindness (28)—of way and manner.
10. Meekness (29)—shown to be perfect when most severely tried.
11. Appreciation of others—(30)-even when they could not appreciate Him.
12. Thoughtfulness (32)—for the temporal and social wants of others.
13. Prayer for others (33)—who hated and crucified Him.
14. Slowness to condemn others (34)—even when He alone had the power to do so.
The four examples given of Christ’s ways with His disciples are; Love (26)—when there was nothing to love save what His own grace had implanted.
2. Encouragement (31)—to the feeble faith of His disciples.
3. Service (35)—in washing His disciples feet. The type of restoration.
4. Unselfishness (36)—In upholding others whose heart was right, though their knowledge was defective.
The seven examples given of what the personal life of Christ was like in itself complete the picture, and are as follows: 1. Obedient to parents (1)—though God over all, blessed forever.
2. Guided by God’s word (12)—though Himself the living word.
3. Moved by God’s will (14)—though the Eternal Son, one with the Father.
4.Subject to weariness (21)—being in His grace found in fashion as a man.
5. Obedient to the law (23)—as the only perfect Israelite.
6. Careful (37)—in the smallest matters.
7. Holy (39)—in everything, harmless and undefiled. Such then is the briefest possible summary of last month’s subject, which we trust will stimulate many a flagging footstep, recall many a straying step, fix many a wandering eye to follow more earnestly and steadily so bright an Example.

This Month's Subject: Christian Example Illustrated by Lives of Bible Saints

The subject worked out for this month is—
Christian Example illustrated by the lives of Bible saints, and especially by that of the apostle Paul.
The subject has not been treated in this instance exhaustively, as that would be well nigh impossible, but for the first part of this subject, twelve leading graces have been chosen, and the twelve best examples selected of each; for the second, a somewhat full list has been given of the life of Paul as an example of Christian practice.
Part 1. —Examples for Saints Generally of:
1.—Compassion and Sympathy:—
Moses—on account of the oppression of his people, Exodus 2:11.
David—for Mephibosheth, 2 Samuel 9
Jonathan—for David, 1 Samuel 20:41.
Boaz—for Ruth, Ruth 2:15, 16.
Job—with those in sorrow, Job 30:25.
Ebedmelech—for Jeremiah, Jeremiah 38:7.
Daniel—for God’s people, Daniel 9
Jailor—for Paul and Silas, Acts 16:33.
Mary—with Christ about His death, Mark 14:8.
Hebrews—to Paul, Hebrews 10:34.
Onesiphorus—to Paul, 2 Timothy 1:16.
2. —Faith for Spiritual Blessings:
Patriarchs—for the heavenly city, Hebrews 11:14.
Jacob—for God’s blessing, Genesis 32:28.
David—when in trouble, Psalms 23, &c.
Simeon—to see Christ, Luke 2:25,34.
Peter—for an incorruptible inheritance, 1 Peter 1:3.
A woman which was a sinner—for forgiveness, Luke 7
Elisha—for a double portion of Elijah’s spirit, 2 Kings 2:9.
Moses—for spiritual reward, Hebrews 11:26.
Jailor—for eternal life, Acts 16:32.
Cornelius—for further light, Acts 10
Dying thief—for admittance into the kingdom, Luke 23
Blind man—to receive Christ, John 9:38.
3. —Faith for Temporal Mercies:—
Abraham—for the land, Genesis 15:6.
Abraham’s servant—for a wife for Isaac, Genesis 24
Rahab—for bodily safety, Joshua 2:21.
Ezra—for bodily safety, Ezra 8:22.
Hannah—for a son, 1 Samuel 1:18.
Two blind men—for their sight, Matthew 9:29.
Diseased woman—for healing, Mark 5:34. Jairus—for his daughter’s healing, Mark 5:24.
Bartimaeus—for his sight, Mark 10:52.
Centurion—for his servant, Luke 7
Nobleman—for his son, John 4:50.
Widow at Sarepta—for food, 1 Kings 17:8.
(We have no proof that all these were children of God.)
4. —Humility:—
Abraham—in giving way to Lot, Genesis 18:27.
Jacob—before God, Genesis 32:10.
Moses—according to God’s testimony, Numbers 12:3.
Hannah—in meekness when accused of drunkenness, 1 Samuel 1:16.
David—before God, 2 Samuel 7:18.
Solomon—before God, 1 Kings 3:7.
Daniel—in ascribing all wisdom to God, Daniel 2:30.
Jeremiah—before God, Jeremiah 1:6.
John the Baptist—in taking a low place, Mark 1:7.
Syrophoenician woman—in taking a dog’s place, Matthew 15:25.
Centurion—in not being worthy to receive Christ, Matthew 8:8, 9.
Publican—before God, Luke 18:13.
5. —Joy in God:—
Miriam—for His great deliverance, Exodus 15
Hannah—for answer to prayer, 1 Samuel 2:1.
David—for help and refuge, Psalms 63:7, &c.
Nehemiah—to keep the feast of tabernacles, Nehemiah 8:10.
Children of Israel—when giving for His service, 1 Chronicles 29:9.
Isaiah—for salvation, Isaiah 61:10.
Habakkuk—in spite of the loss of all, Hebrews 3:18.
Jeremiah—on account of God’s word, Jeremiah 15:16.
Mary—for the birth of Christ, Luke 1:46.
Zacharias—for the birth of John, Luke 1:68.
Apostles—for suffering for Christ, Acts 5:41.
Silas—in prison, Acts 16:25.
6. —Liberality:—
Abraham—to three strangers, Genesis 18:3-8.
Joseph—to his brethren, Genesis 43:32.
Abigail—to David in his rejection, 1 Samuel 25:18.
Queen of Sheba—to Solomon in his glory, 1 Kings 10:10.
Nehemiah—in entertaining others, Nehemiah 5:17, 18.
Shunamite woman—in entertaining Elisha. 2 Kings 4:18.
Obadiah—in feeding 100 prophets, 1 Kings 18:13.
Gaius—in receiving strangers, Romans 16:23. 3 John 5, 6.
Macedonian Christians—in helping Paul, 2 Corinthians 8:1-4.
Dorcas—in working for the poor, Acts 9:36.
Mary—towards Christ, Mark 14:3.
Widow—in giving all her living, Mark 12:42.
Joseph—to his brethren, Genesis 45:1-4.
Moses—to God’s people, Exodus 2:11.
Ruth—for God’s people, Ruth 1:16.
Jonathan—for David, 1 Samuel 18:14.
Mephibosheth—for David, 2 Samuel 19:30.
Nehemiah—for Jerusalem, Nehemiah 1
Sinful woman—for Christ, Luke 7
Mary—for Christ, John 12:3.
Mary Magdalene—for Christ, John 20:11, 13.
John—for Christ, John 13:23.
Philippians—for Paul, Philippians 4:15.
Epaphroditus—for Colossians, Colossians 4:12.
8. —Obedience to God:—
Noah—to direct command, Genesis 6:14-32.
Abraham—to direct command, Hebrews 11:8.
Moses—concerning Divine worship, Exodus 40:16.
Gideon—as to God’s way of working, Judges 7:4, 5.
Elijah—to go to Jordan, 1 Kings 17:5.
Shadrach, Meshech, and Abednego—to God’s word, Daniel 3
The Wise men—in a dream, Matthew 2
Peter, James, and John—to Christ’s word, Luke 5:5.
Joseph—to take Mary, etc., Matthew 1:24;2. 21.
The disciples—to leave all, for Christ. Matthew 4:18.
Peter and other apostles—to Divine commission, Acts 5:29.
Peter—in receiving Gentiles, Acts 10
9. —Patience:—
Abraham—in bearing with Lot, Genesis 13:8.
Jacob—in long service for Rachel, Genesis 29:20.
Joseph—with his brethren, Genesis 45:5.
Moses—in bearing with the people, Exodus 33:13.
Joshua—in compassing Jericho seven times, Joshua 6
David—under Goliath’s taunts, 1 Samuel 16:13.
Nehemiah—in all his work at Jerusalem, Nehemiah
Jeremiah and the prophets—in various ways, James 5:10.
Job—in his afflictions, Job 2:10; James 5:11.
Stephen—as a martyr, Acts 3:54-60.
Simeon—in waiting for Christ’s first coming, Luke 2:25.
Thessalonians—in waiting for Christ’s second coming, 1 Thessalonians 1:3.
10. —Prayerfulness:—
Abraham’s servant—when fetching Rebekah, Genesis 24
Jabez—for himself, 1 Chronicles 4:10.
Hannah—for a child, 1 Samuel 1:10.
Samuel—for deliverance, 1 Samuel 7:9.
Hezekiah—for deliverance, 2 Kings 19:15-20.
Daniel—for God’s people, Daniel 9
Nehemiah—for guidance, Nehemiah 1:11.
David—about God’s house, 2 Samuel 7:18-29.
Jeremiah—for God’s people, Jeremiah 27:16.
Peter—for a miracle, Acts 9:40.
Cornelius—continually, Acts 10:2.
The Church—without ceasing, Acts 12:5.
11. —Repentance:—
Job—after sore affliction, Job 40:3.
David—for great sin, 2 Samuel 12:13.
Children of Israel—for sins, Judges 10:15,
Nineveh—at Jonah’s preaching, Jonah 3; Matthew 12
Dying thief—from railing at Christ, Luke 23:40, 41.
Those baptized by John—for their sins, Matthew 3:6.
Jailor—for his sins and treatment of Paul, Acts 16:30-33.
Sinful woman—for her sins, Luke 7
Zacchaeus—for defrauding, Luke 19:8.
Peter—for denying Christ, Matthew 26:75.
Joseph’s brethren—for their sin, Genesis 44:16.
Darius—for what he had done, Daniel 6:14.
(These were not all children of God.)
12. —Truthfulness:—
Samuel—to Eli, 1 Samuel 3:18.
Hushai—to Absalom, 2 Samuel 16:18.
David—in confession, 2 Samuel 24:17.
Micaiah—in speaking God s word only, 1 Kings 22:14.
Daniel—in action, Daniel 6:10.
John Baptist—in saying who he was, John 1:20.
Diseased woman—in saying who cured her, Mark 5:33.
Dying thief—in owning his just condemnation, Luke 23:41.
Peter—in preaching, Acts 4:13.
Peter and John—before the rulers, Acts 4:20.
Peter—in narrating events, Acts 11
Officers—in stating their convictions, John 7:40.
Part 2—Example Of Paul The Apostle.
Public acknowledgment of Jesus as the Son of God, Acts 9:20.
Meekness in bearing suspicion from believers. Acts 9:23, 27.
Boldness in the confession of Christ. Acts 9:29; 14:3; 19:8.
Following the leading of the Holy Ghost. Acts 13:4; 16:6-10.
Proving all things by the word of God. Acts 13:16-41; 17:2.
Honoring the Jews as the beloved nation. Acts 5:46; 14:1.
Obedience to the commands of Jesus (Mark 6:11; Matthew 10:23)
Acts 13.51. Refusing honor due to God only. Acts 14:14, 15.
Suffering for Christ—
(1) Reproach and contradiction. Acts 13:8, 45.
(2) Pain and shame. Acts 14:5-19; 16:23, 24.
(3) False accusation. Acts 16:20, 21; 17:7.
Resisting false doctrine. Acts 15:2; Ephesians to Galatians throughout.
Care for the spiritual welfare of saints. Acts 14:21-23; 15:36.
Care for the bodily necessities of saints. Romans 15:25-28; 1 Corinthians 16:1-4.
Preaching not in human wisdom, but by Divine power. 1 Corinthians 2:9.
Independence of man’s judgment. 1 Corinthians 4:3.
Carefulness as regards the conscience of the weak. 1 Corinthians 8:13.
Relinquishing rights and claims, lest the gospel be hindered. 1 Corinthians 9.12.
Free from all men, yet a servant to all. 1 Corinthians 9:19.
Beeping under the body. 1 Corinthians 9:27.
Pleasing all men in all things, that they may be saved. 1 Corinthians 10:33.
Preaching the simple Gospel,—the facts relating to Christ. 1 Corinthians 15:.3, 4
Providing for honest things, not only in the sight of the Lord, but also in the sight of men. 1 Corinthians 16:3.
Comforting those who are in trouble. 2 Corinthians 1:4.
Trusting not in self, but in God. 2 Corinthians 1:9.
Simplicity and godly sincerity. 2 Corinthians 1:12.
Grief for the sin of the churchapter 2 Corinthians 2:4.
Continual triumph in Christ. 2 Corinthians 2:14.
Not corrupting the word of God. 2 Corinthians 2:17.
Being the vessel for the treasure of God. 2 Corinthians 4:7.
Occupied not with the things seen, but unseen, 2 Corinthians 4:18.
Willing to be absent from the body, and to be present with the Lord. 2 Corinthians 5:18.
Being a worker together with God. 2 Corinthians 6:1.
Giving no offense in anything, lest the ministry be blamed. 2 Corinthians 6:3.
Sorrowful yet alway rejoicing. 2 Corinthians 6:10.
Poor, yet making many richapter 2 Corinthians 6:10.
Having nothing, and yet possessing all things. 2 Corinthians 6:10.
Neither wronging, corrupting, nor defrauding any man. 2 Corinthians 7:2.
Giving proof of care for the souls of saints. 2 Corinthians 7:12.
Rejoicing with those that rejoice. 2 Corinthians 7:13.
Not warring after the flesh, and discarding carnal weapons. 2 Corinthians 10:3, 4.
Jealous lest the saints should be untrue to Christ. 2 Corinthians 11:2.
Preaching the gospel fully without reward. 2 Corinthians 11:7-9.
Not only feeling, but expressing love. 2 Corinthians 11:11.
Sympathy with the weak and the offended. 2 Corinthians 11:29.
Glorying in infirmities, because they display the power of Christ. 2 Corinthians 12:9.
Taking pleasure in infirmities, reproaches, necessities, persecutions, and distresses for Christ’s sake. 2 Corinthians 12:10.
Gladly spending, and being spent for the saints. 2 Corinthians 12:15.
Loving without return of love, and when love is withdrawn. 2 Corinthians 12:15.
Doing all for edification. 2 Corinthians 12:19.
Faithfulness in rebuking sin. 2 Corinthians 13:2.
Not seeking to please men, but God. Galatians 1:10; 1 Thessalonians 2:4.
Not conferring with flesh and blood. Galatians 1:16.
Not giving place by subjection to false teachers. Galatians 2:5.
Remembering the poor. Galatians 2:10.
Telling the truth even if it provokes enmity. Galatians 4:16.
Not shrinking from the offense of the cross. Galatians 5:11.
Glorying in nothing save in the cross of our Lord Jesus Christ. Galatians 6:14.
Crucified to the world, the world to him. Galatians 6:14.
Prayer for the Saints. Ephesians 1:16; 3:14. Philippians 1:4; 1 Thessalonians 3:10.
Humility as to spiritual attainments. Ephesians 3:8.
Trusting in the loving interest of the saints. Ephesians 6:21.
Longing after the saints. Philippians 1:8.
Rejoicing that Christ is preached, if even for unworthy reasons. Philippians 1:18.
Confidence that in nothing I shall be ashamed. Philippians 1:20.
“ To me to live is Christ, to die is gain.” Philippians 1:21.
Desiring to depart and to be with Christ, yet willing to remain in the flesh for the sake of the Churchapter Philippians 1:23,24.
Rejoicing in the unity of the Spirit as kept by the saints. Philippians 2:2.
Rejoicing in the proclamation of the word by the saints. Philippians 2:16.
Rejoicing in being offered up for the saints. Philippians 2:17.
Caring to know the state of the saints. Philippians 2:19.
Willingly sparing Epaphroditus “ who ministered to my wants,” in order that he and the Philippians might have the comfort of seeing one another. Philippians 2:25.
Counting all loss for Christ. Philippians 3:7.
Not trusting in his own righteousness. Philippians 3:9
Desire to know Christ, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death. Philippians 3:10.
Not satisfied with present attainments, but following after. Philippians 3:12.
Doing one thing, forgetting those things which are behind, and reaching forth to those things which are before, pressing toward the mark for the prize for the high calling of God in Christ Jesus. Philippians 3:13,14. Being a peacemaker. Philippians 4:2.
Having learned in all states to be content. Philippians 4:11, 12,
Doing all things through Christ which strengthened him. Philippians 4:13.
Not desiring a gift except for the gain to him who gives. Philippians 4:17.
Perfect satisfaction. Philippians 4:18.
Warning every man in all wisdom by the preaching of Christ. Colossians 1:28.
Laboring and striving, according to the working of God. Colossians 1:29.
Caring earnestly even for saints unknown in the flesh. Colossians 2:1.
Rejoicing in the order, and in the faith of the saints. Colossians 2:5.
Bestowing praise where due. Philippians 2:29, 30. Colossians 4:12, 13. 1 Thessalonians 4:9.
Carefulness to set an example in all things. 1 Thessalonians 1:5.
Free from deceit, uncleanness or guile. 1 Thessalonians 2:3.
Not using flattering words. 1 Thessalonians 2.5.
Nor a cloak of covetousness. 1 Thessalonians 2:5.
Not seeking glory of men. 1 Thessalonians 2:6.
Gentle, even as a nurse cherisheth her children. 1 Thessalonians 2:7.
Laboring night and day, not to be chargeable to any. 1 Thessalonians 2:9.
Living holily, justly, and unblameably. 1 Thessalonians 2:10.
Exhorting, and comforting, and charging others, as a father doth his children. 1 Thessalonians 2:11, 12.
Love not weakened by absence. 1 Thessalonians 2:17.
Diligence to make known the things to come—(Paul was but 3 weeks at. Thessalonica, and found no believers there when he arrived). 2 Thessalonians 2:5.
Deep sense of sinfulness. 1 Timothy 1:15, 16.
Trust in the living God. 1 Timothy 4:10.
Conscientious service. 2 Timothy 1:3; Acts 24:16.
Full trust in Christ. 2 Timothy 1:12.
Gratitude for love and kindness, and affectionate remembrance of service rendered. 2 Timothy 1:16-18.
Enduring all things for the elect’s sake. 2 Timothy 2:10.
Fought a good fight, finished his course, and kept the faith. 2 Timothy 4:7.
Love for the Lord’s appearing. 2 Timothy 4:8.
Personal and individual remembrance of the saints, and love for them. Last Chapters of Romans, of 1 Corinthians, of 2 Timothy, &c.
Care for little matters relating to the personal wants of the saints. Titus 3:13.
Rather desirous to beseech, than to command or enjoin. Philemon 1:8, 9.
Anxiety to give the opportunity for willing, rather than constrained service. Philemon 1:13, 14.
Carefulness in money matters, to do all honestly, as regards the creditor, and generously, in taking the place of the debtor. Philemon 1:18, 19.
In all things being willing to live honestly. Hebrews 13:11.

Bible Queries: Vol. 2, 33 - 61

Notice. All queries on Biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent’s initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the, Editor of the Young Believer (at the same address) and will be answered. in the pages of that magazine under the head of “Practical Queries.”
Q. 33. In a Bible Almanac for 1881, I see that “the Rose of Sharon” is the Church, in Q. 376 it is said to be Christ, which is right? E. B.
A. As rendered in our English version the “ rose of Sharon “ and the “ lily of the valley “ appear doubtless to refer to the same person. But we believe the construction favors the thought expressed before that the “rose” refers to Christ, and the “lily,” connected with the next verse, to His Bride. We have received a further communication on this verse which we hope to insert next month.
Q. 34. Please explain “Work out your own salvation, &c.” Philippians 2:12. E. B.
A. This passage speaks of salvation as future, as also Romans 13:11.; 1 Thessalonians 5:8,9; 2 Thessalonians 2:13; 2 Timothy 2:10; Hebrews 9:28; and both the epistles of Peter (excepting 1 Peter 1:9, where soul salvation is a present reality), God works in me, what I work out with fear (godly fear) and trembling, and the one that most fears to grieve God is the one who most fully knows His unchanging love. It were well if this godly fear and trembling were more felt amongst us; not the fear of being lost, which cannot exist in the heart that rests in God’s word, but the fear of sinning against such infinite grace and perfect love.
Q. 35. Please explain “ Oh, that thou wouldest rend the heavens, and come down!” Isaiah 64:1. Does it refer to the Lord’s coming? E. B.
A. This seems a still more earnest expression than 43:15, and is a call to God to manifest Himself in all His power on behalf of His people, to be fulfilled doubtless when Messiah stands once again on Mount Olivet. Observe verse 4, which is often quoted instead of 1 Corinthians 2:9,10, the former sheaving that to the Jews the glorious blessings of the future were not revealed, the latter stating that to the Christian by the Spirit they are.
Q. 36. Please explain briefly (1) Revelation 12 also (2) Zechariah 5:7-11. J. R. R.
A. (1) In Revelation 12 we get symbolically the Jewish people—Christ born of the seed of David— the power of Satan (Herod, &c.) arrayed against Him, and deliverance effected by God in taking up the man-child to His throne. The Jewish remnant (ver. 6) flee into the wilderness, the cause of their flight being accounted for (ver. 7-13) by the casting down of Satan to the earth, and are persecuted for 3 1/2 years, being the half of Daniel’s last week. (2) By some this is thought to mean that the spirit of idolatry that originally came from Shinar is here seen to be shut up and rapidly transported by Divine power out of Judaea back to its native place in Babylon, no more to corrupt Israel.
Q. 37. In Exodus 7, it says Moses was fourscore, and Aaron fourscore and three. But we find Aaron died at Mount Hor at the age of 123 (Numbers 33:39), was this the same year that Moses died, for he died at the age of 120? A. D. J.
A. Aaron did not die till the forty years wandering were almost over, and we see no reason to doubt that within the same twelve months Moses died also.
Q. 38. Please explain Galatians 6:2, in connection with ver. 5, which seems to contradict it. A. D. J.
A. Verse 2 teaches unselfishness and care for others, according to the word and example of Christ, whereas verse 5 shows that each one must bear the weight of his own personal responsibility to God for all his work and actions (of course as a Christian). The word burden is not the same in the two verses. The former meaning what is heavy and presses down, the other simply a freight or a full load.
Q. 39. Is Moses or Aaron meant in Numbers 16:48? Does this refer to Christ at the present time? Z.
A. Aaron as priest was the only one who by intercession could stand between the living and the dead, and the incense, fragrant in type with Christ, stayed God’s righteous judgments on His rebellious people. The very priesthood that Korah had despised was the only means of saving the people. So now it is only by the exercise of Christ’s priesthood that a people full of sins and failures are brought through the wilderness. Observe no fresh sacrifice is offered, no blood shed. The action is purely priestly intercession, though based doubtless on the blood ever sprinkled within the veil.
Q. 40. Does the word “ bring” in 1 Thessalonians 4:14, refer to the resurrection of sleeping saints when the Lord comes, or to His bringing them with Him when He appears to the world? In Hebrews 13:20 the word brought is applied to the Lord’s resurrection as being accomplished by God. W. H. M.
A. Verse 14 is general, and merely states the fact generally that all the dead (whom the Thessalonians appeared to have given up all hope of ever seeing again) would be brought with Christ at His public appearing from heaven. From verse 15 we get the special word of the Lord to tell us that this is brought about by their being previously caught up to heaven when the Lord descends into the air to meet them. “ Brought,” in Hebrews 13:20 is a different word, and is “brought back again” from the dead, not from heaven.
Q. 41. Please explain (1) Luke 13:20, 21, and (2) 2 Chronicles 21:12. E. S. M.
A. (1) We must bear in mind that “leaven” is everywhere a type of a hidden evil principle. Therefore just as three measures of meal (originally pure flour) get everywhere pervaded by the working of a small quantity of leaven, so that which was originally set up in purity has become pervaded everywhere with mere empty profession, and contains every sort of corruption. That which bears the name of Christ, “Christendom,” is now everywhere pervaded with evil. (2) Please say what is your difficulty here.
Q. 42. Does 2 Peter 1:9 refer to true believers? Z.
A. Those is verse 9 may be true believers, for “these things” that they lack do not include faith, but seven graces which were to be added to faith; and it is faith that saves, not these graces though they are the blessed fruits of the new life. A Christian who lacks these though saved, has no insight into Divine things, has not grown in grace or the knowledge of the Lord, and moreover is in great danger of slipping into the world and forgetting the practical purity and separation that become the Christian path.
Q. 43. What is the true force of 1 Timothy 4:8? Does it mean “ for a short time,, (See Y. B. vol 1. p. 38) or for small things? Z.
A. Our English version reads in the Margin “for a little time,” the R. V. simply “for a little.” (which indeed is all the Greek warrants.) The passage may either be taken as contrasting “ a little time” with the “ life that now is and that which is to come” or as you suggest “small things” with all things” The great point is to see that it is said to profit for a little, not to be of little profit.
Q. 44. Does “ for us all “ Romans 8:32, mean all men or only believers? Z.
A. The passage all through is addressed to those who “are in Christ Jesus,” and does not therefore raise the question as to the scope of Christ’s death. That is answered elsewhere.
Q. 45. Why is blood named first in John 19:34, and water first in 1 John 5:6-8? Does water here refer to cleansing by the Word? Z.
A. In the Gospel “the blood” is mentioned first by the Apostle, because it is God’s side of the atonement, and answers His claims on man as a sinner. In the Epistle, water is uniformly named first because it is a question of our walk as Christians, and water is the symbol of the cleansing action of the Word by which and the Spirit, we are born again (John 3).
Q. 46. What is meant by a covenant of salt, or a perpetual covenant, Numbers 18:19? Z.
A. A covenant of salt throughout the East is synonymous with an inviolable pledge. It is also symbolical of fidelity and friendship. Hence during the Indian mutiny there were great complaints by the natives against the men who had eaten our salt and then turned against us.
Q. 47. How is the expression “the body of Christ,” Colossians 2:17, to be understood? Z.
A. This substance or body of all the shadows of Jewish ritual is Christ Himself. Why then turn round and forsake the substance for the shadow, as all do who leave a living Redeemer to find satisfaction in rites and ceremonies?
Q. 48. What is the typical meaning of cedar wood? Z.
A. Cedar wood means the highest and greatest thing in nature, and the hyssop the lowest and most despised.
Q. 49. What does “singing with grace” mean in Colossians 3:15? Z.
A. Not merely with melody of voice which man can hear and appreciate, but with the grace of Christ in the heart which God alone can see and love. No singing is beautiful to God that lacks this; while the feeblest song, though with a broken voice, that is the fruit of His love and grace in the heart, is sweet to His ear.
Q. 50. What “ enmity” is spoken of in Ephesians 2:16? Z.
A. The “enmity” is the hatred of Jew to Gentile, which was greater in bitterness and intensity than is generally thought This enmity was the result of holding in a carnal way the law of commandments contained in those ordinances that formed the barrier between them. Exalted by spiritual pride, that fatal vice, they looked down with supreme contempt on those Gentiles who were “ without the law.”
Q. 51. I should be very glad to have more light about 1 Peter 3:4, “the hidden man of the heart,” and the “ incorruptible ornament?” Z.
A. The “hidden man” is here in direct contrast to the “outward man” (or woman). The beauty of the Christian was not to consist in gold, silver, or costly array, which moth can corrupt and thief steal, but in the incorruptible ornament and priceless jewel of a meek and quiet spirit, springing from the new nature which God has implanted Q. 52. How is the seeming evasion in 1 Samuel 16:1, 5, to be understood? (2) When were Israelites first called Jews? W. J. H.
A. Samuel was told to go and sacrifice at Bethlehem, and God would then show him further what to do. On account of Samuel’s want of faith God allowed him to do this without disclosing his ultimate design. It is often the mark of a fool, rather than of a truthful man to utter all one’s mind. The sacrifice was a natural mission for Samuel in the absence of the regular priesthood. (2) In 2 Kings 16:6, the next place is in Chapter 18:26.
Q. 53. What became of the bodies of the saints who rose, Matthew 27:52, 53? H. W.
A. We are not told. Probably they lived on earth. We shall be glad to hear more about them. See also Q. 271. vol. 1, p. 40.
Q. 54. What does Matthew 16:28 mean? H. W.
A. It was fulfilled in eight days when three of those standing there saw in striking figure the Son of Man in His glory in the immediate presence of God the Father whose voice came out of the bright cloud; the heavenly saints being represented by Moses and Elijah, the earthly by the three disciples.
Q. 55. Under what circumstance was 1 Corinthians written? F. E. L. P.
A. The epistle was written towards the close of Paul’s three years’ visit to Ephesus, (Acts 19:10-20:31.) See 1 Corinthians 16:8. The apostle had intended to visit the Corinthians on his way into Macedonia and them on returning to pay them a second visit. The dreadful state of the church prevented this and occasioned a letter instead. The subject of this letter is based, 1St, on information received from some of Chloe’s household (1, 2.) of grave divisions; 2nd, on information he had received of a dreadful case of immorality, and also of great irregularities at the Lord’s supper and elsewhere; and 3rd, this letter was also in answer to many special inquiries addressed to Paul from Corinth as to Christian practice, &c. There was a great deal of philosophy at Corinth (though Athens was its seat); but it was mainly the eastern center of polished immorality and worldly luxury of every description.
Q. 55. Did John the Baptist wholly, or only partly fulfill Malachi 3, 4, or is part of this yet future?
A. Matthew 11:14, says, “ If ye will receive it, this is Elias, which was for to come,” referring to Malachi 4:5,6: as a matter of fact they did not receive it, and hence put off (humanly speaking) the fulfillment of Malachi for 2000 years. Jerusalem did not know the time of her visitation and her house is still left desolate, and Malachi will yet be fulfilled. (Compare Revelation 11:3, 6, &c.) The coming of the Baptist therefore was only a partial fulfillment of this prophecy.
Q. 57. How can we read these verses together, John 6:37-44, and Chapter 5:40?
A. Refer to Q. 15. As has been well said, “It is impossible to reflect closely and not to see that to our human reason moral incapacity seems to disprove moral responsibility. At this issue our reasoning must arrive, and human reason has nothing to reply. When Paul himself had brought the argument to this point he did not argue, but only said, “Nay, but O man! who art thou that repliest against God?” Much time would be saved if we at once accepted the fact that sovereignty and responsibility each pressed home, seem to our finite reasons, darkened by the fall, mutually to exclude each other. It would be well if we did net defer to do that which is required of us, namely, to believe the Scriptures, till we can do what is not required of us, namely, to reconcile sovereignty and responsibility. But against this our pride of intellect revolts, and so makes void half of Scripture. Because we find John 6:37 written, we deprive of all its meaning the tender remonstrance of John 5:40. Yet why should man argue when God has spoken. He has declared both these things; and though difficult in the abstract, they have never presented any practical difficulty to an honest seeker. Every conscience testifies of their truth; every man born again of the Spirit knows he did not, and could not have done it for himself; and every man that continues in sin knows he does it willfully, and of his own ungodly preference: and both these truths will be testified to in heaven and hell to all eternity.” Chapter 6:44 has special reference to the human form Jesus took, which was so lowly that none untaught of the Spirit could recognize in Him the Son of God.
Q. 58. How do we reconcile Romans 8:3. “Whom he did predestinate, them He also called” and Matthew 22:14. “There are many called, but few chosen?”
A. All predestinated are called, and the call is effectual, but the Gospel call is not limited to such, on the contrary it is world-wide on the basis of “Whosoever will” and hence all are responsible for rejecting it. Only those accept the call whose hearts are wrought upon by the Spirit; that is the “chosen” or “predestinated.” The question essentially is the same as Q. 57. The “call” in Matthew is in its widest sense; in Romans it only speaks of those in whom the call is effectual.
Q. 59. What is meant by “delivered unto Satan?” 1 Timothy 1:20. F. E.
A. We believe that it refers to an especial apostolic power. We see a similar action by God in Job’s case and by Paul in 1 Corinthians 5 and we think it goes entirely beyond mere church discipline.
Q. 60. (1) What prophecies are alluded to in 1 Timothy 1:18. (2) Did the apostle (ver. 13) obtain mercy because he sinned ignorantly, or is ver. 16 the cause? F. E.
A. We believe it refers to prophecies by some unknown N. T. prophets which had indicated Timothy’s future position in the church of God. Hence the apostle’s commission was not merely in virtue of his own authority, but according to the prophecies of others. (2) Both were true reasons why Paul obtained mercy, the grace of God was extended to the chief of sinners on account of his ignorance, but not only so, but also that the purpose of God might be fulfilled in showing forth in him, as the chief, (H. V.) all His longsuffering.
Q. 61. Why are children not visited by the sins of their fathers in Deuteronomy 24:18 as in Exodus 20:5? A. N.
A. Deuteronomy refers to being put to death by the word of man, where it would be manifestly unjust to put one to death for the sins of another, however God might see fit in His providence to punish whole generations who tread in their fathers’ steps. The two passages are in no way parallel, Deuteronomy referring to man’s conduct towards his fellow man, and Exodus to God’s dealings with his creatures according to His infinite wisdom and perfect justice.

Notes on Former Questions: Vol. 1, 430

Q. 430. Vol. 1. p. 146. The following extract from the Commentary of Delitzsch may throw some light on Isaiah 32:19,20. The verses should be translated as follows: — “And it hails as the forest falls, and the city is greatly abased. Blessed are ye who sow by all waters, and let the foot of the ox and ass go free.” In verse 19 the two last judgments are referred to, that of the Assyrian who is called the forest (see Isaiah 10:34), and that of Jerusalem. Those who survive the time of these judgments are possessors of a land cleared of all enemies. They are free to sow wherever they will, and on account of the fertility of the soil are not obliged to keep away their cattle and asses from the cornfields, as is usually done, but allow them to stray in perfect liberty. For a parallel passage see Isaiah 30:23, 24. A. B.

The Lord Knoweth

“The way I take” Job 23:10; “our frame” Psalms 103:14; “Them that trust in Him” Nahum 1:7; “What ye need” Matthew 6:32; “His own sheep” John 10:14; “Them that are His” 2 Timothy 2:19; “How to deliver” 2 Peter 2:9.

Seven Sevens: Life-Purity-Ark Names-I Ams-Abundance-Togethers-Prayers-Passovers

Christ our Life. —
(1) Bread of life, John 6:35;
(2) Fountain of life, Revelation 21:6;
(3) Tree of life, Revelation 2:7;
(4) Light of life, John 8:12;
(5) Path of life, Psalms 16:11;
(6) Word of life, 1 John 1:1
(7) Prince of life, Acts 3:15.
Purity in Timothy. —
(1) A pure heart, 1 Timothy 1:5;
(2) a pure conscience 3:9;
(3) In purity, 4:12;
(4) with all purity, 5:2;
(5) keep thyself pure, 5:22;
(6) with pure conscience, 2 Timothy 1:3;
(7) A pure heart, 2:22.
Seven Names of The Ark. —
The ark of the testimony; (Exodus 25:22),
Of the covenant; (Numbers 10:33),
Of God; (1 Samuel 3:3).
Of the Lord God; (1 Kings 2:26),
Of the Lord of all the earth; (Joshua 3:13)
The holy ark: (2 Chronicles 35:3),
The ark of thy strength; (Psalms 132:8).
“I Am’s In John. —
(1) 6:35, I am the bread of life;
(2) 8:12, I am the light of the world;
(3) 10:7; I am the door of the sheep;
(4) 10:11, I am the good Shepherd;
(5) 11:25, I am the resurrection and the life;
(6) 14:6, I am the way, the truth, and the life;
(7) 15:1, I am the true vine.
Abundance. —
(1) Abundant mercy, 1 Peter 1:3,
(2) Abundant grace, 2 Corinthians 4:15,
(3) Abundant consolation, 2 Corinthians 1:5,
(4) Abundant joy, 2 Corinthians 8:2,
(5) Abundant pardon, Isaiah 55:7,
(6) Abundant peace, Psalms 37:11,
(7) Abundant entrance, 2 Peter 1:11.
Seven “Togethers” Of Believers. —
“Framed together,” Ephesians 2:21,
“Joined together,” Ephesians 4:16,
“Builded together,” Ephesians 2:22,
“Knit together,” Colossians 2:2,
“Followers together,” Philippians 3:17,
“Striving together,” Philippians 1:27,
“Caught up together.” 1 Thessalonians 4:17.
Seven Prayers Of Our Lord In Luke. —
Chapter 3:21;
5:16;
6:12;
9:18;
9:28;
11:1;
22:41-44.
The Seven Recorded Passovers.
Exodus 12—In Egypt.
Numbers 9:5. —In the wilderness of Sinai.
Joshua 5:10. —In the plains of Jericho.
2 Chronicles 30 —In Jerusalem at the proclamation of Hezekiah.
2 Chronicles 35—In Jerusalem in the eighteenth year of Josiah.
Ezra 6:19, 20. —In Jerusalem after the return from Babylon.
Matthew 26:17-30. —In Jerusalem by our Lord and His disciples.

Notes and Comments

“E B” suggests that there are eight conversions in John, the unnamed companion of Andrew being the eighth (John 1:40). This is generally supposed to be the apostle John himself, the writer of the gospel. And hence we suppose was not included with the others. At the same time we find that many of the so-called “sevens” are really manufactured out of a far greater number. We think such a practice is useless unless the seven chosen can clearly be shown to be grouped to illustrate some special truth, and would ask our contributors to see when they do send “sevens” that they are not “eights,” or even higher numbers in reality.
The following note on the accuracy of Scripture may interest our readers.
In Jeremiah 32:2-5; 34:2, 3, we find it was prophesied of Zedekiah, king of Judah, that after escaping from the hand of Nebuchadnezzar he should be captured, that his eyes should behold the eyes of the king of Babylon, and that they should speak mouth to mouth, and that he should go to Babylon, and in Ezekiel 12:10-13 we find it further prophesied that though he should die in Babylon, yet he should not see it.
In Jeremiah 39:5-7 and 52:8-11 There is recorded the exact fulfillment of these apparently contradictory prophecies, Nebuchadnezzar first putting out Zedekiah’s eyes, and then leading him captive to Babylon, where he remained in prison till his death.
We are told by Josephus, the Jewish historian, that Zedekiah ridiculed the two contradictory prophecies. Was he not like many now who ridicule what seem to them to be contradictions in Scripture, and who will find out when it is too late that they are terrible truths? M. T.
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New Testament Words Explained: Crown - Godhead

Crown.
The Greek words stephanos and diadeema both mean crown, but the former refers exclusively to the crown of leaves or flowers awarded to a victor in the old Grecian games, and to this the apostle Paul alludes in 1 Corinthians 9:24-26, 2 Timothy 2:5, &c.; while the latter refers to the kingly crown which in ancient times consisted simply of a fillet or band of silk or linen, and is used in Revelation 12:3; 13:1. The fact of these being mere bands and not head-coverings explains how there could be many crowns on one person, as in Revelation 19:12. In Matthew 27:29 the word used is stephanos, and not diadeema, for although the crown that was put upon the Lord’s head might seem to be a kingly one, its shape and construction resembled the former and not the latter.
Defile.
The Greek word moluno, thus translated, means literally to smear or daub with mud, and occurs in 1 Corinthians 8:7; Revelation 3:4; 14:4. The word miaino is also translated defile (John 18:28; Titus 1:15; Hebrews 12:15; Jude 8), but means to dye or stain with color, and hence has not literally the meaning of defilement although frequently so used.
Evil.
Besides the common word kakos two words, poneeros and phaulos, are thus translated. The former of these means evil’ in its positive aspect, the latter in its negative, implying the absence of good, or as we say, good-for-nothing.
Poneeros is applied to Satan in Matthew 6:13, and Ephesians 6 (see also Luke 7:2;1 Acts 19:12), he being actively wicked, while phaulos in many cases means worthless rather than wicked. It occurs John 5:29; Titus 2:8; James 3:16, etc Fear.
Three words are thus translated-deilia used in a bad sense, eulabeia used in a good sense, and phobos used in both. Deilia we find in 2 Timothy 1:7, and its derivatives in Matthew 8:26; Mark 4:40; John 14:27; Revelation 21:8: it may be translated cowardice. Eulabeia occurs only in Hebrews 5:7; 12:28. Phobos is used in a bad sense in Romans 8:15; 1 John 4:18; and in a good sense in Acts 9:31; Romans 3:18; Ephesians 6:5; 1 Peter 1:17. It thus occupies a middle place between the other two words.
Garment, raiment, robe.
Nine Greek words are thus indifferently translated, which we may briefly distinguish. Himation (Matthew 9:16; 11:8; 14:36; 26:65, &c.) is the general word, meaning men’s or women’s clothes. It is however also specially used to mean the large outer garment which was worn over the close-fitting under-vest or kiton. We thus often find the two words together, as in Matthew 5:40; Luke 6:29; John 19:23; Acts 9:39. In Matthew 5:40, they are thus distinguished by the Lord— “If any man will sue thee at the law, and take away thy coat (kiton), let him have thy cloak (himation) also:” that is to say, the less valuable article first, and the more valuable cloak after. In Luke 6:29, where the person is supposed to have forcibly (not legally) taken away the cloak, himation naturally comes first. Peter, when he was naked, (John 21:7) still hail on his kiton, having merely laid aside his fisher’s coat, while engaged in his work. Himatismos, a third word, is generally only used of splendid and costly garments (often rendered vesture) Luke 7:25; 1 Timothy 2:9; Matthew 27:35; John 19:24. In these two latter passages it is applied to the Lord’s kiton, or vest, which was probably therefore beautiful and costly; not that it was worn for display, being always covered by the himation, or outer garment.
Chlamuse is the word used in Matthew 27:28, 31, for the purple robe, and means an official dress; it was probably the cast-off robe of some Roman officer.
Stolee is any stately robe (stole), applied often to woman’s dress sweeping on the ground, also to the garments worn by the Scribes (Mark 12:38; Luke 20:46). It occurs also in Mark 16:5, Luke 15:2;2 Revelation 6:11; 7:9, &c.
Podeerees means emphatically a garment reaching to the feet, and hence is very like stolee. The three other words, esthees, (Luke 23:1), estheesis (Luke 24:4) and enduma (Matthew 22:1-2) have no very distinctive meaning.
Godhead.
There are two words thus translated, which are perceptibly different in meaning,—theotes or divinity, and thektes, or deity; the former used only in Colossians 2:9, the latter only in Romans 1:20.
In Colossians, where the Apostle is showing that Christ really revealed God Himself, the higher word theotes is used, in Romans on the contrary, where he shows how much of God may be revealed in nature, the word theiotes is used, not signifying God Himself, who can only be known in the Son, but His divine attributes and power. The word theiotes is common in Greek among the heathen writers, though only used in the above passage in scripture, whereas theotes is only found once in classical Greek, as it is also found once in scripture. The latter is the word always used by the early Fathers to express the Godhead, never the former.
The distinction between these two words is of great importance to the Christian reader, in showing that God as such is only revealed in Christ, not in nature.

Divine Names and Titles: 2. Christ

2—Christ.
This the most familiar of all the titles of our Lord, is frequently coupled with His name Jesus, especially in the Epistles, and the two form what is considered to be His full name.
The word is derived from the Greek word for anointing, and means The Anointed One. It is used as an equivalent for the Hebrew word Messiah, which has the same meaning, and which we may consider at another time.
That priests (Exodus 40:15), kings (1 Samuel 9:16), and prophets (1 Kings 19:16), were anointed to their office, sufficiently explains why the title “Christ” should have been chosen by the inspired writers to express the fact that Jesus of Nazareth was the Prophet, Priest, and King of whom Moses and the Prophets did write. The general use of this title is plainly seen in connection with Old Testament prophecies, as in Matthew 22:42; 23:10; 24:5, 23; Mark 12:35; 13:21; Luke 3:15; 20:41; John 7:26, 27, 31, 41, 42; 12:34; in all of which places the character of “Christ” as described in the Old Testament is referred to. Were this, however, all the meaning connected with this special title, it would only have at most a secondary interest for us, poor lost sinners of the Gentiles; but such is not all its meaning. If we turn to Matthew 16, we shall there find a remarkable change given by the Lord in the force or meaning of this title or name.
At this time the Lord had been definitely rejected by His ancient people. He had come unto His own and His own had received Him not. In Chapter 12 Their leaders attributed His mighty works to Beelzebub (v. 24), thus committing the unpardonable sin (v. 32), and Jesus calling them a “generation of vipers,” and “an evil and adulterous generation,” pronounces the final judgment on the people (39-45), declaring that His brethren now were all who should do the will of His Father in heaven (50). He then goes forth as a sower to sow the seed of a new race, of whom Matthew 13 gives the history in parable. In Chapter 16 Peter, by the express revelation of God, not now from Old Testament Scriptures, places the name of “Christ” in a hew connection as “Son of the living God,” and Jesus declares that on this confession He would found His church, and at the same time charges His disciples no longer to proclaim Him on earth as Messiah (v. 20); that is to say, that having been rejected by His earthly people when presented to them as the “Christ,” Jesus takes up this same title and transfers it in resurrection (“the living God”) to a new and heavenly race, gathered from Jew and Gentile, the church of God, of whom henceforth He was to be the Head. The subject is resumed in Chapter 18, where the value of “the name,” taken in this new connection (with the church instead of with Israel), is shown (v. 20). The result of this wondrous change is that the name of Christ now ceases to be Jewish property, and becomes the cherished possession of Christians, the new race thus scripturally (1 Peter 4:16) taking their name, not from Jesus, but from Christ. In proof of this we find that, whereas “Christ” only occurs some 22 Times in the Gospels, in the Epistles, as now belonging to us, it occurs over 220 times; “Jesus Christ” which is found only some 8 times in the Gospels, occurs about 90 times after. Looking at the new use of this wondrous name, it is seen at once that it has a far deeper meaning to the Christian than it ever had to the Jew. That wonderful expression, so constantly occurring that we are in danger of passing over its deep meaning, “in Christ,” could never be applied to the Messiah as suchapter It is Christ who is the Head of His body the church, as well as the head of every man (1 Corinthians 11:3). The new life is Christ in us for He is our life (Colossians 3:4). So inseparable is Christ now from His people, that in the well-known passage in 1 Corinthians 12:12, they, the body, with the Head are called “the Christ” (lit). What special thoughts are there then to feed our souls in connection with this name! We get in it the one Body, the union of all believers with one another and with Christ, we get our security “in Christ,” and our power for walk “Christ in us,” we get the Rock (Matthew 16) on which all our hopes are built. In short, in this name we see expanded in a full and glorious way in resurrection all the meaning that lay hidden in the latter half of the Lord’s own name, JESUS. And if we put the two together we get a full picture of the person and work of Christ. Jehovah the mighty God is our help, the God of Jacob is become our refuge and is now in resurrection our life, our portion forever. Jesus the humbled man, Christ the risen Lord, the two together tell all the story of the “sufferings of Christ and the glories that follow.”

The Holy Bible: Remarks Upon the Books of the Old Testament

The magnificent conclusion to the blessing of the Tribes Deuteronomy 33:26-29,) forms a perfectly beautiful and fitting close to the pen of inspiration in the hand of Moses. The first eight verses of the concluding Chapter of Deuteronomy were probably written by Joshua, and the last four verses by an utterly unknown hand, perhaps Ezra the editor of the Old Testament. This last Chapter of the Pentateuch (Deuteronomy 34). is however as fully inspired as the first Chapter (Genesis 1).
The next group of sacred writings is from Joshua to Esther, twelve books in our Bibles, but reckoned by the Jews as six.
JOSHUA. It has been gathered by some from the frequent use of the third person that not Joshua, but a contemporary and eye-witness was the writer of the book. But it must be remembered that it was not an unfrequent occurrence on the part of the inspired writer, both to speak and write in the third person, (see Ezra 7). Jewish tradition ascribes the authorship of the whole to Joshua save the last five verses which were evidently written after the death of the “Savior” of Israel as the name Joshua imports. Probably one of the elders who out-lived Joshua added these supplementary verses, as also the record of certain transactions which occurred some time after the death of Joshua, (Chapter 15:16-19 comp. with Judges 1:12-15; Chapter 19:47 with Judges 18)
JUDGES. According to generally accepted Jewish tradition, Samuel was the writer of this book. The remark, “In those days there was no king in Israel,” four times repeated (17:6; 18:1; 19:1; 21:25) would skew that the book was written after the establishment of Monarchy in Israel, but before the capture of Jerusalem and destruction of the Jebusites by David; (for this compare Chapter 1:21, with 2 Samuel 5:6-9.)
RUTH. From the allusion to a then old custom in Israel “concerning redeeming and concerning changing” (Chapter 4:7), and the historical account of David’s genealogy (Chapter 4:17-22), we gather that the book was written certainly not earlier than the accession of David to the throne of Israel. Probably Samuel was the writer.
BOOKS OF SAMUEL. These books in the ancient Hebrew formed but one. In the Septuagint and Vulgate and in the sub-title of our English Bibles they are spoken of as, 1St and 2nd Books of Kings. We have no difficulty, on the authority of 1 Chronicles 29:29, in assigning the first 24 chapters of the first book to Samuel, and the remaining chapters with the whole of the second book to the prophets Nathan and Gad.

Eastern Manners and Customs: "Friend, Lend Me Three Loaves."

“Friend, lend me three loaves.”—Luke 11:5.
It was usual for the Lord Jesus to illustrate His teaching by reference to common things, such as concerned every day life. Increasing acquaintance with the customs of Eastern lands throws light upon many a passage upon which differences of opinion have arisen, such as respecting these “three loaves,” a custom which to this day is well understood by the people of Bible lands. A missionary lady directed her servant to buy some bread for an unexpected visitor, and he said he must get “three loaves.” Eastern loaves are small, not larger than English dinner-rolls; but three seemed a large quantity, and she said so. The man replied “I must buy the loaves; that is a man’s portion, and you cannot set less before him.” Another lady who lived for many years in Jerusalem, has stated that the words “three loaves” are always known there to signify provision for an unexpected guest. The heat of the climate renders it unadvisable to prepare more food, at one time, than is likely to be consumed at one meal; the uncertainties of Oriental travel makes it impossible for a guest always to time his arrival; and he may, therefore, make his appearance when there is nothing in the house for his refreshment, and his host has to send round to his friends and neighbors to see if fragments can be found from which some dish may be hastily prepared. The last mentioned lady was sitting in her room one evening, when a black boy, servant of a Missionary living near, put his head in at the door, with these words “My master says, Will you lend him three loaves? “She understood at once the state of the case, as well as if the boy had repeated the verse that follows these words. She found a small piece of meat, and a little milk, sufficient for the traveler’s tea (the boy had already obtained bread from another friend); and this was her part of the required “ three loaves.”
Such illustrations as these, familiar to all who listened to the Lord’s words, furnish one reason, we can well understand, why “the common people heard Him gladly.”

Analysis of 1 Kings

1. History of the reign of Solomon, God’s King in glory
1 Kings 1-11
1. Solomon Placed on the Throne
1
A. Rebellion of Adonijah
1:1-10
B. Made Known to the King
1:11-31
C. Solomon Anointed
1:32-40
D. Adonijah’s Fall
1:41-52
2. Early History of His Reign
2-4
A. Death of David
2:1-11
B. Judgment of David’s Enemies
2:12-46
C. Solomon Wisdom
3
a. His wise request
3:1-15
b. His display of wisdom
3:16-28
D. Order of His Kingdom
4
a. His princes and officers
4:1-19
b. The extent of his kingdom
4:20-21
c. His household and wisdom
4:22-34
3. Building of the Temple & King’s House
5-7
A. Hiram’s Friendship and Assistance
5
B. The Building of the Temple
6
C. The Building of the King’s House
7:1-12
D. The Brazen work of Hiram
7:13-47
a. The two pillars
7:13-22
b. The sea
7:23-26
c. The bases
7:27-40
d. Summary
7:41-47
E. The Gold Work
7:48-51
4. Dedication of the Temple
8-9:9
A. The Ark Brought In
8:1-11
B. Solomon’s Address
8:12-21
C. His Prayer
8:22-61
D. And Sacrifice
8:62-66
E. God’s Answer
9:1-9
5. The Glory of His Kingdom
9:10-chapter 10
A. His Cities, Gold, &c.
9:10-28
B. Visit of the Queen of Sheba
10:1-13
C. His Vast Wealth
10:14-29
6. His Sins and Death
11
A. His Idolatry and its Consequences
11:1-13
B. His Adversaries
11:14-25
C. God Gives Ten Tribes to Jeroboam
11:26-43
2. History of the Kings of Israel
12-22
1. Jeroboam
12-14
A. Division of Israel and Judah
12:1-24
B. Idolatry and Death of Jeroboam
12:25-14:20
a. The two calves
12:25-33
b. God’s judgment by the prophet
13:1-10
c. Disobedience of the prophet
13:11-34
d. God’s judgment by Abijah
14:1-20
C. Notice of Rehoboam’s Reign
14:21-31
2. Nadab, Baasha, Elah, Omri
15-16:28
A. Notice of Abijam’s Reign
15:1-8
B. Notice of Asa’s Reign
15:9-24
C. Nadab and Baasha
15:25-16:7
D. Elah and Omri
16:8-28
3. Ahab
16:29-chapter 22
A. Ahab’s Wickedness
16:29-34
B. Elijah the Tishbite
17-19
a. The widow of Sarepta
17
b. The prophets of Baal
18
c. The flight to Horeb
19
D. Victories Over Benhadad
20
a. Benhadad’s threat
20:1-12
b. Ahab’s first victory
20:13-25
c. Ahab’s second victory
20:26-34
d. His death foretold
20:35-43
D. Naboth’s Vineyard
21
E. Ahab’s Death
22:1-40
F. Notice of Jehoshaphat and Ahaziah
22:41-55

The Symbolic Language of the Bible: Belly - Cedar

Symbol
Meaning
Reference
Belly
The inward condition
Romans 16:18; John 7:38; Revelation 10:9, 10
Billows
Overwhelming sorrows of a judicial character
Psalms 40:7; Jonah 2:3
Birds
Agents of good or evil. Spiritual wickedness
Isaiah 31:5; Revelation 18:2
Black
Mourning. Moral defilement
Jeremiah 4:28; Revelation 6:5; Song of Solomon 1:5, 6
Blind
Without spiritual perception
2 Corinthians 4:4; Revelation 3:17
Blood
Dreadful slaughter.
Revelation 14:20
 
The pollutions of human nature
Ezekiel 16:6
 
Life forfeited by sin, but claimed by a Holy God
Leviticus 17:10-14; 3:17
 
Complete apostasy from God and truth
Revelation 16:3
Blue
Heavenly character. The leading color used in the construction of the coverings, curtains, and veil of the tabernacle
Book of Exodus
Book
Record of open judgment
Revelation 10:2
 
A register of Christian profession written in time.
Revelation 3:5
 
Register of real believers written in eternity
Revelation 13:8
Bosom
Place of rest and deepest affection
John 1:18; Isaiah 40:11; Luke 16:23
Bow
Distant conflict. Deceit and falsehood
Revelation 6:2; Jeremiah 9:3
Breasts
Fruitfulness
Genesis 49:25; Isaiah 46:11
Breast
The affections of Christ
Leviticus 7:31-34
Bread
Jesus incarnate
John 6
 
One loaf, Christ for the communion of the Church— one being the expression of their unity
1 Corinthians 10:17
 
Twelve loaves, Christ for the communion of Israel—twelve being the expression of their unity
Leviticus 24:5-9
 
Refreshment
Genesis 14:18
Brass (copper)
Christ’s ability in bearing the responsibility of the sinner, as in the brazen altar
Exodus 27:1-7
 
Christ’s ability in sustaining the responsibility of the saint as in the brazen laver
Exodus 38:8
 
Firmness of Divine judgment
Revelation 1:15
Breastplate
Moral condition as a safeguard for the heart and conscience
Ephesians 6:14; 1 Thessalonians 5:8
Bridle
Moral restraint upon man’s will and nature
Psalms 32;9; James 3:2; Isaiah 30:28
Brimstone
Utter ruin and intense anguish
Revelation 14:10; Job 18:15
Bullock
Christ— a sacrifice offered to God in the strength and vigor of perfect manhood,
Leviticus 1:1-15; chapter 16
Bulls
Cruel and powerful enemies
Psalms 22:12; Jeremiah 50:11
Buckler
Divine protection
Psalms 18:2, 30; Song of Solomon 4:4
Camp
A religion that would attach man to earth; or, the union of human and Divine principles
Exodus 33:7; Hebrews 13:13
Candle
Artificial light. Divine light and favor
Revelation 22:5; Job 29:3
Candlestick of pure Gold
The fullness of the Spirit’s light resting upon believers.
Exodus 26:35
 
The perfect display of the moral glories of Christ as seen in His adorable person
Numbers 8:2-4
Carpenters
God’s instruments of judgment upon the Gentile oppressors of His people, Israel
Zechariah 1:20, 21
Caterpillars
Devouring enemies
Jeremiah 51:14; Joel 1:4
Cedar
Earthly greatness
Ezekiel 17; Amos 2:9
 
Man displayed in the best and fairest forms
Leviticus 14:4-6; Numbers 19:6

The Revised Version of the New Testament: Matthew 25:6-28:19

25:6. — “Behold, the bridegroom! Come ye forth to meet him.” The Authorized Version has, “Behold the bridegroom cometh; go ye out to meet him.” The word “cometh” is omitted in some of the best manuscripts. The rendering, “come ye forth to meet him,” shows that the “cry” is made by those who accompany the bridegroom, not by those who see him approaching.
25:8. — “Our lamps are going out” is unquestionably more correct than “our lamps are gone out.”
25:14. — “The expression” the kingdom of heaven “is not to be found in the original, as the italics of the Authorized Version spew us. “A far country “has been changed by the Revisers into “another country,” which is no doubt an improvement.
25:21. — “I will set thee over many things” is more literal translation than “I will make thee ruler over many things,” as the word used in the original does not necessarily imply the idea of ruling.
25:27. —The words “bankers” and “interest” may perhaps appear to some persons too modern, but they are certainly more correct than “exchangers” and “usury.” “Usury” always conveys the idea of unjust gain, whereas the Greek word means originally “produce” and has no evil signification.
25:32. — “All the nations” is somewhat preferable to “all nations,” which latter expression seems to include the whole of mankind, whereas we know from many passages in Scripture, that “the nations” here mentioned are merely the nations living on the earth at the time of the Lord’s coming. In this verse we have a strange example of the way in which the Authorized Version creates distinctions, where there are none in the original. The word for “separate” is the same as that for “ divide.” The Revisers have very properly translated “separate” in both cases. A still more striking instance of the same thing occurs in the 46th verse of this Chapter. The Greek word translated “everlasting” is precisely the same as that translated “eternal.” The use of two distinct English words greatly mars the sense of the passage. Here again the Revisers have made a similar correction.
26:3. — “The court of the high priest” is more literal than “the palace of the high priest.” In the 69th verse of this Chapter we read, in the Revised Version, “Peter was sitting without in the court.” Here the same Greek word is used, and it is evident that the rendering “court” is in this case more appropriate.
26:15. There can be little doubt that the rendering “they weighed unto him,” is more correct than “they covenanted with him.” This alteration makes the parallel between this passage and Zechariah 11:12 still more striking.
26:50. — “Do that for which thou art come,” Whether this translation is better than “Wherefore art thou come?” is not quite certain, as the Greek text may bear either interpretation.
26:53. — “He shall even now send me.” The Authorized Version has, “He shall presently give me,” using “presently,” in its older sense of “at present.”
26:58. — “The officers.” The word here used is quite different from that rendered “servant” in ver. 51. The Authorized Version has “servant” in both cases.
26:5. — “The sanctuary.” The Authorized Version renders this word “temple,” thus robbing the passage of its force, for the word here employed refers to the holy place, into which none but the priests might enter. The “temple” includes the courts round the building.
27:9. — “They took the thirty pieces of silver.” The margin here adds, “Or I took.” The original may have either meaning; but in the passage from which the sentence is quoted (Zechariah 11:13) there can be no doubt that “I took” is correct.
27:34. — “They gave him wine to drink.” The Authorized Version translates “They gave him vinegar to drink,” but the Greek word certainly means “wine,” and is quite distinct from that employed in ver. 48.
27:35. In this verse the words, “That it might be fulfilled which was spoken by the prophet They parted my garment among them, and upon my vesture did they cast lots,” are omitted by the Revisers. In John 19:24 the quotation is retained.
27:44. — “Cast upon him the same reproachapter” This rendering is both clearer and more literal than “cast the same in his teeth,” the latter expression being almost obsolete, and no doubt unintelligible to many readers.
28:2. — “An angel of the Lord.” As the article is absent in the original, this translation is preferable to “the angel of the Lord.”
28:9. — The words, “As they went to tell his disciples,” are here omitted.
28:14. — “Rid you of care” is more definite than “secure you,” which would refer rather to escape from punishment than to escape from anxiety.
28:16. — “The mountain where Jesus had appointed them.” The Authorized Version has “a mountain,” but the presence of the article in the original is not accidental. What particular mountain is here referred to, we of course cannot tell; those in whose time the Gospel was written, must have known.
28:19. — “Make disciples of all the nations.” This means more than “teaching.” The Revisers have substituted “into the name” for “in the name,” as being a more correct translation. This agrees with what is said of baptism in Romans 6:3.
(To be continued)

Notes on Last Month's Subject: Christian Example Illustrated by the Lives of Bible Saints

Next to the direct example of our Lord Himself which we considered a little last month, we should think this subject to be the most profitable one for Christian study. From a brief review of what appeared in last month’s number, it is plain at first sight that, although a large amount of work has been carefully and on the whole well done, still the subject is by no means exhausted, and we would recommend our studious friends who wish for a little profitable occupation for a leisure Sunday afternoon or evening to make out further examples of the lists of Scripture graces in such chapters as Romans 12. It is evident, however, that for the purposes of the class some selection had to be made, and so we will now briefly glance at last month’s work.
We may remark that we are at once struck by the fact that the same name is several times repeated. Thus David, Moses, Daniel, Abraham, Jacob, Peter, Hannah, Jeremiah, Nehemiah, and others, each appear under several heads. In some cases this gives us a slight sketch of their Christian character.
For instance, David is an example of eight out of the twelve graces chosen, and he is seen to be compassionate, a man of faith, humble, joyful, patient, prayerful, repentant, and truthful. Moses is an example of sympathy, faith, humility, love, and patience. Daniel is marked by sympathy, humility, prayerfulness, and truthfulness; Mary of Bethany by sympathy, liberality, and love; Abraham by great faith, by liberality, obedience, and patience; Peter, in spite of his great failures, yet furnishes us examples of faith, obedience, prayerfulness, repentance and truthfulness; the dying thief shows faith, repentance, and truthfulness; Hannah gives a beautiful example of faith, humility, joy and prayerfulness; Jeremiah of humility, joy, patience, and prayerfulness, four lovely virtues; while Nehemiah’s character is accurately portrayed in his joy in God, his liberality, love, patience, and prayerfulness. Interesting though it would be however to pursue this line of thought, we leave it for the far more practical one of bringing the question home to ourselves.
Let us consider a few of these graces. What about compassion and sympathy? How many lonely hours have we cheered, how many weeping eyes have we dried? As to this, “Have we done what we could?” What about our faith for spiritual blessings? Are our eyes set on brighter things above, or taken up with things around us? Could the epitaph which the Spirit of God inscribed over the tombstone of the patriarchs, 2000 years after their death, be truthfully written over ours?
These all died in faith, not having received the promises, but having seen them afar off, were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
What about even faith for temporal mercies? Does God see us really trusting in Him who feeds the sparrows, and without whose knowledge not a hair of our head can fall to the ground? Oh! how rebuked we must feel in going through even this short list! What about humility, is it known and seen and felt by all we meet that we are truly humble-minded, that we think little of our acts and still less of ourselves? How about by in God, not in prosperous circumstances, but after the manner of Habakkuk (3:18), of Paul and Silas in prison. But we must not stay to go through the list, Liberality, Love, Obedience, Patience, Prayerfulness, (oh! how we neglect this) Repentance and Truthfulness, surely each of these has some voice to our consciences.
We can quite understand the inclination to say, “Well this is a very disagreeable subject, it makes me quite uncomfortable.” It is well that it should do so to each of us. A little stirring up as to practical christian walk does nothing but good to those who are only too ready quietly to slumber in the security of their christian privileges. And in conclusion, we would recommend those who would really get the full good of such a subject, quietly to take the first leisure hour, and, pencil in hand, to take the list, including also above one hundred examples from the life of Paul, and in careful self-examination before God, see against how many they can honestly make a mark showing that to some extent, however imperfectly they can truly say they exhibit that grace. An hour truly so spent would be laden with blessing to the one who thus allows the Word of God to search his daily life.

This Month's Subject: The Titles and Work of God the Father

The subject for this month is—
The Titles and Work of God the Father.
We must testify to the very complete manner in which the subject has been worked out, indeed in many cases much more has been sent than it properly included, and hence we have felt some difficulty in arranging a result which will be thoroughly satisfactory to all.
The subject was intended to be limited to the work of God distinctively as Father; and while there are many passages, especially the Epistles speaking of the work of God where the context clearly indicates that the Father is referred to, still as it is not stated in them to be work of the Father as such, we have not included them.
In order however that the work done, which is not quite within the limits of the subject, may not be confined as to its usefulness to the individual worker, we have added a few of the most striking passages of the description referred to above.
The same remarks apply to the second part of the subject, “The Titles of the Father”; and here we have felt obliged to exclude much that those to whom this portion was allotted have most industriously, and as we are sure, to their own profit, searched out.
THE GOSPELS.
The Work of the Father in relation to Christ.
He testifies of the delight He found in Christ, Matthew 3:17; 17:5; 2 Peter 1:17.
He delivers all things unto the Son whom He alone knows, Matthew 11:27; Revelation 2:25.
He is revealed by the Son, Matthew 11:26.
He has made Christ the Head of the corner, Matthew 21:42.
His will was that Christ should drink the cup of suffering and death Matthew 26:39; John 18:11.
He forsook Christ as the sin-bearer, Matthew 27:46.
He had work for Christ to accomplish, Luke 2:49; John 5:36.
His glory shall accompany Christ at His appearing, Luke 9:26.
He has appointed a kingdom unto Christ, Luke 22:29.
He sent His Son in love into the world, John 3:16; 1 John 4:14.
He loves the Son and has given all things into His hand, John 3
35; and shows Him all things that He does, John 5:20.
He has committed all judgment unto the Son, John 5:22.
He hath given to the Son to have life in Himself, John 5:26; and authority to execute judgment also, John 5:27.
He bore witness to Christ, John 5:37.
He sealed Christ, John 6:27.
His will is that none whom He has given to Christ should be lost, John 6:39.
He taught Christ what to say, John 8:28.
He honors Christ, John 8:54.
He gives the sheep to Christ, John 10:29.
He sanctified and sent Christ into the world, John 10:36.
He heard Christ, John 11:41.
He gave Him a commandment what to say, John 12:49.
He gave all things into Christ’s hands, John 13:3.
He was glorified in Christ, John 13:31.
To Him sinners come by Christ, 14:6.
He who knows Christ knows the Father, 14:7.
He that has seen Christ has seen the Father, 14: 9.
Christ is in the Father, and the Father is in Him, 14:10, 11.
The Father speaks the words and does the works of Christ, 14:10, 11.
To Him Christ went on leaving the earth, 14:12.
He is glorified in Christ by answering the prayers of believers. 14:13.
To Him Christ prays, 14:16.
He gives the Comforter, 14:16.
He loves those who love Christ, 14:21.
He loves and makes His abode with those who keep the words of Christ, 14:23.
The word of Christ is His word, 14:24.
He sends the Holy Ghost in the name of Christ, 14:26.
He is greater than Christ (as man), 14:28.
He is loved by, and commands Christ, 14:31.
Christ kept His commandments and abides in His love, 15:10.
All things that He has are Christ’s, 16:15.
He loves those who believe that Christ came out from Him, 16:27.
He was with Christ on the earth, 16:32.
He glorifies the Son and the Son glorifies Him, 17:1, 4.
He has given the Son power over all flesh and He has given to the Son those to whom He wills that the Son should give eternal life, 17:2.
The Son had the glory with Him before the world was, 17:5.
He gave men out of the world to the Son, 17:6.
All that He gave the Son was of Himself, 17:7.
All who are Christ’s are His, and all who are His are Christ’s, 17:10.
In answer to the prayer of Christ, He keeps through His own name those whom He has given to Christ, 17:11.
In answer to the prayer of Christ, He keeps His own from the evil of the world; and sanctifies them through the truth, 17:15-17.
He gave glory to the Son as Man, 17:22.
He loved Christ before the foundation of the world, 17:24.
He is known by Christ, 17:25.
The Work of the Father in relation to His people.
He rewards them openly, Matthew 6:4, 6.
He knows and supplies their needs, Matthew 6:8, 32.
He forgives those who forgive others, Matthew 6:14.
He gives good things to those that ask Him, Matthew 7:11.
He speaks by them, Matthew 10:20.
He reveals Christ to them, Matthew 16:17.
He answers their prayers, Matthew 18:19.
As compassionate, He requires that they should be the same, Matthew 18:35.
He selects their places in the glory, Matthew 20:23.
He gives the Holy Spirit to those that ask Him, Luke 11:13.
It is His good pleasure to give them the kingdom, Luke 12:32.
He honors those who serve Christ, John 12:26.
He is the husbandman of the true vine, John 15:1.
He takes away every branch that bears no fruit, and purges every branch that bears fruit, that it may bring forth more fruit, John 15:2.
He is glorified in the fruit brought forth by saints, John 15:8.
He gives all things to those who ask in the name of Christ, John 17:16.
He loves His own as He loved the Son, John 17:23.
The love with which He loves Christ is in the saints, John 17:26.
The work of the Father in relation to the World of Sinners.
He sends forth laborers, Matthew 9:38.
His will is that none should perish, Matthew 18:14.
He loved the world and sent His Son into it—for salvation and not for condemnation, John 3:16, 17.
He raises up and quickens the dead, John 5:21.
He judges no man, John 5:22.
His will is that all who see and believe on the Son should have everlasting life, John 6:40.
He draws men to Christ, John 6:44, 65.
The work of the Father generally.
He makes the sun to shine on the evil and on the good, and sends rain on the just and on the unjust, Matthew 5:45.
He feeds and cares for the fowls of the air, 6:26, 10:29.
He is kind unto the unthankful and the evil, Luke 6:35.
He reveals to babes that which He hides from the wise and prudent, Matthew 11:25.
He alone knows the hour of the coming of the Son of Man, Matthew 24:36, Acts 1:7.
He is perfect, Matthew 5:48, and merciful, Luke 6:36.
He seeks worshippers, John 4:23. He works in the world, John 5:17.
He gives true bread from heaven, 6:32.
He sends the Comforter, Luke 24:49, Acts 1:4; 2:33.
The work of the Father generally.
The Epistles.
From Him come grace and peace, Romans 1:7, and the opening verses of most of the Epistles, except those to individuals where we generally find “grace, mercy, and peace.”
By His glory He raised Christ from the dead, Romans 6:4.
He is called “one God” in distinction to the many gods of the heathen, 1 Corinthians 8:6.
To Him Christ yields up the kingdom having put down all opposition, 1 Corinthians 15:28.
He is the comforter of those who are in trouble, 2 Corinthians 1:4.
Paul’s apostleship was derived from Him and Christ, Galatians 1:1.
It was according to His will that Christ gave Himself for our sins, Galatians 1:4.
He has blessed us with all spiritual blessings in Christ, Ephesians 1:3. (Read the whole of Chaps. 1, 2 and 3 for the circle of wondrous blessings conferred upon us by the God and Father of our Lord Jesus Christ).
To Him we have access by Christ, Ephesians 2:18.
Of Him every family in heaven and earth is named, Ephesians 3:15. He is above all, and through all, and in all believers, Ephesians 4:6. He will be glorified in that every creature shall confess Jesus to be the Lord, Philippians 2:11.
The church is in Him, 1 Thessalonians 1:1.
Believers are elect according to His foreknowledge, 1 Peter 1:2.
He judges according to every man’s work without respect of persons, 1 Peter 1:17.
With Him was the eternal life which has been manifested to us, 1 John 1:2.
With Him is our fellowship, 1 John 1:3.
With Him is our Advocate, Jesus Christ the righteous, 1 John 2:1. His love is not in those who love the world, 1 John 2:15.
Those in whom is abiding truth which is from the beginning, continue in Him, 1 John 2:24; 2 John 6.
He has bestowed such love upon us that we are called children of God, 1 John 3:1.
He bears witness in heaven, 1 John 5:7.
He has commanded that we should walk in the truth, 2 John 4.
He sanctifies His people, Jude 1.
To Him we are made kings and priests by Christ, Revelation 1:6.
His name is written on the foreheads of 144,000 who stand on Mount Zion, Revelation 14:1.
Passages in which, while the Father is not referred to by name, the context appears to indicate that the Father is meant.
“God whom I serve... in the gospel of His Son”, Romans 1:9.
“We were reconciled to God by the death of His Son, Romans 5:10.
“God sending His own Son in the likeness of sinful flesh,” Romans 8.3.
“He did predestinate to be conformed to the image of His Son,” Romans 8:29.
“He that spared not His own Son,” Romans 8:32.
“It pleased God... to reveal His Son in me,” Galatians 1:15, 16.
“God sent forth His Son,” Galatians 4:4.
“Hath translated us into the kingdom of the Son of His love,” Colossians 1:13.
“God... hath spoken to us by His Son,” Hebrews 1:2.
The Titles of the Father.
Father of our Lord Jesus Christ, Romans 15:6.
God our Father, 1 Corinthians 1:3.
Father of mercies and God of all comfort, 2 Corinthians 1:3.
God and Father of our Lord Jesus Christ, 2 Corinthians 11:31.
God the Father, Galatians 1:1.
Our Father, Galatians 1:4.
God of our Lord Jesus Christ, Ephesians 1:17.
Father of glory, Ephesians 1:17.
God and Father of all, Ephesians 4:6.
The Father, Colossians 1:12.

The Trinity

God never was revealed as one, He is one, but He never was revealed as suchapter He was said to be one, in contrast with a plurality of Gods, but this was no revelation of Himself. When God does reveal Himself it is by the Son who is on earth, and yet in the bosom of the Father. But the “darkness comprehended it not.” Hence the Holy Ghost gave competency to apprehend the Son’s revelation of the Father. All are God, all one God, and God all three; yet the Father is revealed, the Son reveals, and the Spirit quickens and gives discernment. The full revelation of the one God is only thus—Father, Son, and Holy Ghost. This, this only is what God is, one identity of will and being, so that they are essentially one, and one only; yet distinct in willing and acting, hence we speak of three persons. Through Christ we have access by one Spirit unto the Father.

Bible Queries: Vol.2, 62-118

Q. 62. Please explain Leviticus 27:26 with Romans 12:1. M. H. W.
A. In Leviticus under the law, inasmuch as the first-born belonged to God by redemption (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.
Q. 64. (1) What are the “clefts of the rock “ (Obad. 1:3,) is it the same as in Song of Solomon, 2:14? (2) Can Hosea 4:17, be applied to Christians? E. S. M.
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
Q. 66. Does “before all” 1 Timothy 5:20 refer to Christians only, or the world at large? M. W.
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 15:20-29, 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.
Q. 68. Will you kindly explain Matthew 26:52? C. H. v. P.
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 13:10.
Q. 69. Kindly explain Luke 9:26; 2 Timothy 2:12, and other similar passages. To whom do they apply? C. H. v. P.
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 21:8. “But the fearful shall have their part,” &c.
Q. 70. How do you reconcile Acts 1:18, 20, and Matthew 27 as to Judas’ death? C. H. v. P.
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.
Q. 72. Does “without rebuke,” Philippians 2:15, refer directly to our practical standing and walk before God-God not rebuking us because we walk according to His will? Z.
A. Yes. The R. V. gives “without blemish,” the verse seems to be in implied contrast to Deuteronomy 32:5, especially in the Septuagint.
Q. 73. Does 1 Corinthians 15:28 refer to eternity? Z.
A. Yes, after the close of Christ’s reign as Son of Man. The eternal state is described in Revelation 21:1-7.
Q. 74. Why is Deborah not named in Hebrews 11:32? Z.
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.
Q. 75. Will you please explain the full meaning of 1 Corinthians 3:16, 17?
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.
Q. 76. Please explain the latter part of Luke 21:36? J. F.
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.
Q. 77. What is the meaning of “Chosen from the beginning to salvation” 2 Thessalonians 2:13? Z.
A. This refers to the truth of election taught in Ephesians 1:4, and elsewhere.
Q. 78, Can Philippians 3:18, 19 be understood as referring to believers; Demas for instance? Z.
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.
Q. 79. What is meant by the “love of the Spirit” Romans 15:30? Is the same thought found in Chapter 5:5? Z.
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.
Q. 80. Is 2 Kings 8:20 the fulfillment of Genesis 27:40? E. B.
A. Yes.
Q. 81. Please explain Luke 13:24. C. M. B.
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 12:35-49? Will all believers be caught up, or only those that are watching? S.
A. All will be caught up (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 49:10, where it may refer to Solomon, whose name has a similar meaning, but no doubt finally to Christ according to Isaiah 9:6. Some however regard it merely as the name of a city even here, as in Joshua 18:1, 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 2:19-23, and compare the same words as true of the christian now 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.
Q. 85. Will you kindly explain 1 Timothy 4:12? G. D.
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.
A. No (1 John 3:9), but the Christian does by allowing his old nature to act instead of the new.
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 1:9). 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 15:42.
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 2:9? “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 2:9, 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.
Q. 90. Will you explain Matthew 18:15, 16? Is the question a personal one, and how should the action be conducted? 0. C.
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 4:6 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 23:1), 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 23:1); weak (1 Corinthians 8:7); pure (2 Timothy 1:3); scared (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.
Q. 96. (1) Please explain Matthew 10:23, and (z) Mark 9:49. “Every one shall be salted with fire.” S. M.
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 17:30. (2) On, the son of Peleth, was associated with Korah, Dathan, and Abiram, in their rebellion against Moses and Aaron, (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 7:15. (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 5:9-16. (2) Are faith, hope, love, (1 Corinthians 13:13) eternal? J. H.
A. (1) The directions here seem very clear, please say what is the difficulty. (2) Faith must cease when changed to sight, hope when all it looks for is fulfilled (Romans 8:24), but love abides forever. In one sense too faith will ever be in exercise (as in such a connection as Hebrews 11:3).
Q. 101. Please explain the difference between baptizing “ in the name of the Father, Son, and Holy Ghost” (Matthew 28:19); “in the name of Jesus Christ” (Acts 2:38); “in the name of the Lord Jesus” (19:5).
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 17:21), 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.
Q. 104. Will you please explain (1) 1 Timothy 2:9; also (2) 1 John 1:7? Are all Christians in the light? L. A. C.
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.
Q. 105. Please explain what spirits are referred to in 1 Peter 3:19. M. N. M.
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.
Q. 108. Did our Lord Jesus Christ preach the gospel of the grace of God? Is the gospel in Mark 1:15 synonymous with the gospel of Christ in Romans 1:16? J. G.
A. What the Lord preached is briefly recorded in 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 21:33-46. 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 1:16, 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 16:15. 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)
Q. 109. Does Matthew 5:20 refer to the righteousness wrought out for us by Christ, or wrought in us by the Spirit? Is it imputed or imparted? J. G.
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. This in l Pet. 2:8, as in Jude 4, does not mean that they were appointed to sin or condemnation, but points out the special character of sin and of condemnation that they should fall into. The emphasis in Jude is on the word “ this.”
Q. 111. Are there any limitations to the command in Luke 6:35. “ Lend, hoping for nothing again?” (This and similar Scriptures have cost me pounds, I believe.) 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.
Q. 112. Is it right to emphasize the “if” in 1 Corinthians 15:2? J. G.
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 5:9. 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 2:2, “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.
A. We think not. On the contrary Leviticus 5:1 seems to show that such were justifiable.
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 13:33 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.
Q. 118. (1) Why is Dan omitted from the list of those sealed? (2) Why do not the numbers of Matthew 1:17 cones-pond with what goes before? E. M.
A. (1) We cannot say, but should be glad to hear. The tribe was certainly conspicuous for idolatry. That it will have a share in the final blessing and division of the land in the millennium is clear from Ezekiel 48:1,32. (2) The verse fully corresponds with what goes before. Please state the difficulty, and also refer to answer to Q. 368. B. S. vol. 1 p. 113.
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.

Notes on Former Queries: Vol. 1, 376

Q. 376. Vol. 1 and Q. 33. The best commentators consider Song of Solomon ii. 1, to be the utterance of the Bride, not of the Bridegroom. The words “Rose of Sharon” have been more correctly translated “wild rose,” “rose of the field or plain.” Tyndale’s Bible, A.D., 1637, gives the words as “the floure of the felde;” and the Septuagint has “I am a flower of the plain.” This interpretation seems to be borne out by the next verse which is evidently the utterance of the Bridegroom, taking up the Bride’s own words with reference to the “lily and the rose,” and the “lily” of verse 1 clearly refers to one and the same person. It has been suggested that the Bride speaks of herself as “of the plain,” with regard to the future extent of the church, and “of the valley,” bearing in mind her lowly origin. It. A. W.

God's Care

Past-Hitherto has the Lord helped (1 Samuel 7:12), thou hest lacked nothing (Deuteronomy 2:7): Present—The Lord is my Shepherd (Psalms 23:1), I have all and abound (Philippians 4:18): Future—Thou shalt not lack anything (Deuteronomy 8:9), my God shall supply all (Philippians 4:19), no good will He withhold (Psalms 84:11).

Jottings From Bible Margins

The Gospel is set forth in Matthew 1 by the four women introduced into the genealogy: TAMAR (Genesis 38) is a dark picture of nothing but sin, yet sin brings her into connection with Christ. RAHAB (Joshua 2) is a sinner, but faith brings her into connection with Christ. RUTH is a Moabitess (Deuteronomy 23.3), a spotless character, but kept out by the law, which must be set aside to bring her into connection with Christ. BATHSHEBA shows David (a saint) sinning, but (Romans 5:8, 10) he is saved forever: hence Solomon (peaceful) can follow the true confession of his sin.
The gospel then is for sinners, is received by faith, justifies those shut out by the law, and is eternal in its value.
THREES, IN CONNECTION WITH PETER.
His threefold denial of our Lord, Matthew 26:69-75, etc.
The Lord’s thrice repeated question, John 16:15-17.
The threefold letting down of the sheet from heaven, Acts 10:16.
Three men came to him from Cornelius, Acts 10:19.
The Angel’s threefold command to him, Acts 12:7, 8.
E. C. D. and A. D. J.
“Upon me be thy curse my son,” Genesis 27:13.
“His blood be on us and our children,” Matthew 27:25.
E. B.
COMPARE Genesis 6:1, and Acts 6:1.
JUSTIFICATION.
God the author (Romans 3:26), grace the spring (Romans 3:24), blood the ground (Romans 5:9), resurrection the proof (Romans 4:25), faith the principle (Romans 5:1), works the evidence (James 2:24).
ROLL—
Thy way upon the Lord (Psalms 37:5), thy works upon the Lord (Proverbs 16:3), thy burden upon the Lord (Psalm 4:22).
GOD—
To us (Genesis 17:7), for us (Romans 8:31), with us (Matthew 1:23), us (1 Corinthians 14:25).

Notes and Comments

A correspondent (C.) takes exception to the expression on page 4, that those saved “now stand in heaven without spot or stain in the holy presence of God,” on the ground that departed spirits are in “Paradise,” Luke 23:43. This is true, but we must also remember the scripture, “Absent from the body, present with the Lord,” and in the general sense in which the word heaven is used it is quite legitimate to say that believers when they die go there; the word “stand” is purely and necessarily figurative, because they are merely departed spirits, and will not receive their bodies until the resurrection morning. Accuracy is valuable, and we are glad of the remark, but do not think the expression would mislead any. C. also asks what scripture speaks of the Lord working as a carpenter. We would refer our correspondent to Mark 6:3, which we think is sufficient ground for saying that during His retired life at Nazareth, He worked at His father’s trade. As to the sin unto death, C. must send a more definite query.
“M. N. M.” has not time to join the Bible Class, but at a private class of young friends studies the month’s subject, a plan we would recommend to many. We feel the members of the class lose greatly if they confine their study of the subject to the portion allotted to them. They should work this out, then study the entire subject as printed, and lastly the notes on it given in the following month.
“F. P. S.” questions whether “truthfulness” is a Christian virtue, and whether it is not rather a moral quality found also in the unsaved. We can only say that we think the same objection might fairly be raised against at least four of the nine spiritual graces in Galatians 5:22. Truthfulness is inculcated as a Christian virtue in Ephesians 4:25. We quite grant that an unsaved man may be naturally truthful, but many are not, and truthfulness developed in their character after conversion is a true fruit of the Spirit. In the same way some may be naturally kind and gentle, others not. In these cases the only way to distinguish natural from spiritual graces is to discern which have been developed since conversion.
A correspondent sends a most interesting query on “Christ our example,” which, however, we must leave over till next month for discussion, as our space is so fully occupied.
We trust our more advanced students are carefully noting down all Bible Queries only partly or imperfectly answered, and searching out better replies, and we trust to receive such as soon as arrived at, as it will be seen that there are several queries each month where no full answer is given.

New Testament Words Explained: Goodness - Life: Also, Divine Names and Titles: 3. Lord

Goodness.
Two Greek words are thus translated, agathosunee and chreestotees. The former occurs four times in the New Testament (Romans 15:14; Galatians 5:2 2 j Ephesians 5:9; 2 Thessalonians 1:11); the latter word also only occurs in Paul’s writings, and is variously rendered goodness, gentleness, kindness. The former means love and pursuit of what is good, and hence may be displayed in various ways, not only in kindness, but in rebuking and correcting. The Lord acted in this spirit when denouncing evil. Chreestotees, on the other hand, means the beauty and gentleness of goodness, that is to say, its loving and gracious side. So much did this graciousness or gentleness characterize the Lord, that amongst the heathen “Christos”, Christ, frequently became “Chreestos”, gentle; and in like manner Christians, Chreestians, i.e., gentle or harmless people.
Grieve or Mourn.
We may consider four words which are thus rendered. Lupeo occurs in Matthew 14:9; Ephesians 4:30; 1 Peter 1:6, etc., and is the general word for being sorrowful, but does not necessarily include the expression of sorrow (see Romans 9:2).
Pentheo (Mark 16:10; James 4:9; Revelation 18.15 etc.), means a violent and open grief which everyone can see and recognize. Threeneo (Matthew 11:17; Luke 7:32; 23:27; John 16:20) means to wail or lament over a person. Kopto, the last of the four, signifies to strike or beat upon the breast, as is common in the East when great grief is felt (Matthew 24:30; Luke 23.23; Revelation 1:7).
Beast.
This is the common rendering given to three Greek words, Zoon, Theerion and Kteenos. The first means the whole of the animal kingdom including even man himself (Revelation 4:6-9; 5:6; 6:1). The second means a wild beast (Mark 1:13; Acts 28:4, 5; 1 Corinthians 15:32; Titus 1:12; Hebrews 12:20; Revelation 11:7;13. 1), and is generally used in a bad sense, which makes the fact that both these words are translated “beast” very serious in some cases. Compare Zoon Revelation 4:6-9 and theerion Revelation 13:1. The third word occupies a sort of medium place (Luke 10:34; Acts 23:24; 1 Corinthians 15:39; Revelation 18:13 only) meaning beasts in the sense in which we generally use the word-cows, horses and the like, neither rising as high as living creature (Zoon) on the one hand, nor falling so low as wild beast (theerion) on the other.
Holy.
Hieros, one of the three words thus translated, means holy as applied to things and not to persons. It occurs only in 1 Corinthians 9:23; 2 Timothy 3:25. Hosios (Acts 2:27; Hebrews 7:26, etc.) is applied to what is in itself holy and right, while hagios means principally set apart to the service of God. It may be applied to God Himself as being absolutely separate from evil (Revelation 3:7.)
Life.
Two words are thus translated; Zoe meaning life as opposed to death (2 Timothy 1:10; 2 Peter 1:3; Revelation 2:10; 3:5, etc.,) and Bios signifying the duration of life, also the means of living. It has the former meaning in such passages as 1 Peter 4:3, the latter in Mark 12:44; Luke 8:43; 15:12; 1 John 3:17. It also sometimes means the manner of life or way of living, as in 1 Timothy 2:2.
The distinction between Zoe and Bios is well seen in the two words Zoology, or the word about living animals, and Biography, a writing about the duration and manner of life.
(To be continued.)
Divine Names and Titles.
3. Lord.
This, which next to Christ is the most used and best known title of our Savior, properly belongs to Him as risen and glorified, according to Acts 2:36, “God hath made that same Jesus... both Lord and Christ,” though His own personal dignity caused it to be not unfrequently used while He was on earth (some 50 times as compared with 300 in the first 10 Epistles). It is interesting to note the connection of “Lord” and “Christ” in the above quoted passage. Christ, as we have already seen, is primarily connected with the Church, the one body, of which He is the head; it is also connected with our lift “in Christ” and testimony, “Christ in us”. Lord, however presents Christ more as a distinct person; “Our Master,” more as the One to whom we belong, whose we are, and whom we serve whose wishes we obey; the living links whether personal or corporate belonging more to the name “ Christ,” while the duties and responsibilities are more connected with the word “Lord”.
“Lord Jesus” is the proper title of the glorified Man (compare Luke 23:52 with Chapter 24:3) and is more fitting and reverent for general use than “Jesus” only, though as we have seen, the name “Jesus” alone, to those who understand it, contains a higher glory than any added title can give.
Jesus then is our Lord. His are our bodies and souls, our lives, our possessions, all that we have and all that we are belongs to Him. It is a great thing to grasp a thought like this thoroughly; it is one thing glibly to repeat it, another for it to possess us in all its power.
It is not for us to consecrate ourselves; by the work of Christ we are thus consecrated, belonging wholly to Him. Our bodies we can present as a living sacrifice (Romans 12) but only in the deep sense that they are already His (1 Corinthians 6:20).
The thought of a Lord, a Master, greatly calms and steadies the soul. We have not anxiously to run hither and thither like a dog without a master, but rather like those that are highly trained, steadily follow our Master, watching His eye, listening to His voice for all our actions. Jesus is our Lord, it is our place to obey and follow, His to lead, and truly He knows how to estimate one who understands and keeps his place. It is a great thing in practical Christian life to cultivate the habit of instinctively turning to our Lord whenever a difficulty arises, and never to think of acting on our own responsibility.
Two things are especially connected with this title in Scripture; a day (Revelation 1:10), and a supper (1 Corinthians 11:20). The “day” is none other than the very one on which Jesus was made both Lord and Christ, the day of resurrection, called by the heathen “ Sunday,” by Christians “the Lord’s day”, a beautiful expression and Scriptural title, the day above all others when He claims our time and services, when He should fill our thoughts What need have we to use a heathen title, or a Jewish one (Sabbath) or one of our own devising (first day), when God has given the day its own appropriate name. Surely if we weighed the meaning of the title, we should have far more Scriptural thoughts how rightly to use the day, than by calling it in preference by another name, which either must convey a wrong thought, or no thought at all. There is a great deal in a name, when it is of God’s giving.
The “Supper” is celebrated on the resurrection day. It is the Lord’s Supper, in memorial of His death; death and resurrection, the sufferings and the glory thus being beautifully linked together on the one day. What fields of thought do these two words open up? The Lord’s Supper tells of darkness, weakness, wrath, sorrow, suffering, death; the Lord’s day, of light, power, glory, joy, triumph, life; the one of the close of the old creation, the other of the dawn of the new.
Oh! for hearts to receive and enjoy the thoughts connected with this supper and this day, the one taking us by the hand back to the awful past, and bidding us gaze on Calvary, the other leading us on to the bright, bright future, when the “day of the Lord” shall last a thousand years, and all shall own His rightful title.
“Every tongue,” heavenly, earthly and infernal, shall yet own Jesus as Lord; but the confession, forced in that day from those who will not own Him now, will bring no blessing with it: the willing homage of the heart now is connected with salvation, for no man can say that “Jesus is Lord”, but by the Holy Ghost. Let us bless Him therefore that He has bowed our hearts now, and that we do rejoice to own Him Lord, and let our care be that our actions are molded and controlled by this great governing thought that “one is our Master, even Christ, and all we are brethren.”
Those who thus follow Him will joyfully own that “His ways are ways of pleasantness, and all His paths are peace.”

The Holy Bible: Remarks Upon the Books of the Old Testament

BOOKS OF KINGS. These books form but one in the Hebrew. In the Septuagint, Vulgate, and Titles of our English Bibles they are spoken of as the 3rd and 4th books of Kings; consequently, these kingdom records are a continuation of the history contained in the books of Samuel. The Jews assign the authorship to Jeremiah on the ground that the last Chapter of that prophet covers the same ground as the concluding section of and Kings (Chapter 24:18-chapter 25). We consider it much more probable that Ezra was the inspired historian of these kingdom histories, which were written during the captivity, and probably in the reign of Evil-Merodach King of Babylon (2 King 25:27.)
BOOK OF CHRONICLES. These constitute but one book in the Hebrew; called by the Jews “words or acts of the days,” i.e. journals or diaries, rendered chronicon by Jerome and with us chronicles from the Latin Vulgate. The title by the Septuagint Paraleipomenon, “things omitted,” is a most objectionable one. The special design of these books, which we hope to point out in a subsequent article, is as manifestly of God and as worthy of its Divine author as any other portion of holy Writ. The close of the Babylon captivity is indicated more than once in the course of these books and moreover is regarded as a past historical fact (1 Chronicles 6:15). The closing verses (2 Chronicles 36:22, 23,) constitute the opening words of the book of Ezra, in which the history contained in the Chronicles is continued. Ezra therefore may safely be regarded as the writer and compiler of the Chronicles, and the time at or during the restoration to Palestine. In the Hebrew Canon these books stand last in order.
EZRA. When, where, and who wrote this book are questions easily answered after the return from the Babylon captivity, in Palestine, and by Ezra. The change from the first to the third person, as in chaps. 7, 10 in no wise affects the authorship; John the Apostle habitually does so in his Gospel. Similar instances might be adduced from Jeremiah, Ecclesiastes, and elsewhere. Yet Professor Smith (in his Lectures on the Old Testament in the Jewish church page 321,) says “One asks for proof that any Hebrew ever wrote of himself in the third person”. Is human learning to be trusted in the things of God? What is man in presence of these divine and imperishable records? The books of Ezra and Nehemiah anciently formed but one work; they are still spoken of by Roman Catholic writers as the 1St and 2nd books of ESDRAS.
NEHEMIAH. This book was written about the close of Nehemiah’s administration over the returned Jews to Palestine, and after his return from the Court of Persia (Chapter 13:6). Nehemiah himself was the writer (Chapter 1:1).
ESTHER. We utterly reject the thought advanced by some, that this book is a mere compilation from the Persian records, on the ground that the name of God does not once occur in it. There is a divine reason for such an important omission, which we hope to refer to at another time. The scenes of this book come in historically between chaps. vi. and vii. of the book of Ezra. We believe on internal evidence that the book was written by “Mordecai the Jew”. But we would again observe that the questions of When, Where, and by Whom the books of Scripture were written are altogether irrespective of their inspiration and Divine origin.
JOB. This is a book upon the moral government of God, consisting of 17 speeches and an introduction in which Jehovah, Satan, and Job mainly figure (Chapter 1-3) with a weighty and instructive appendix, in which Jehovah and His broken-hearted servant alone appear (Chapter 38-42). The book is without dates, and hence neither characteristically dispensational, nor historical. Volumes have been written to prove (as if that were possible) the non-existence of the patriarch, and that the book is merely a page of Arabian romance. Ezekiel among the prophets (Chapter 14:14, 20), and James among the apostles (Chapter 5:1) guarantee the life, trials, and death of Job, while Paul authenticates the divine character of the book by citing from it, introducing the quotation with the usual formula “it is written” (1 Corinthians 3:19 with Job 5:13).
The scenes of this book belong in point of antiquity to the patriarchal age: this we gather from the following considerations. Job must have been nigh a century old, if not more, when the Lord opened the controversy with Satan respecting His servant. The patriarch then had seven grown-up sons, for they had houses of their own, and three daughters, while after his trial he lived a hundred arid forty years (chaps. 1, 42). Does not this long age conclusively point to a time, certainly not later, if not earlier than, the days of Abram? This is further confirmed by a reference to the earliest form of idolatry, that of the heavenly bodies (Chapter 31:26, 27) the only kind mentioned in the book, and further by the frequency of the patriarchal title “the Almighty”, occurring oftener than in any other book of Scripture. Job, too, like his contemporaries prior to the days of Moses is seen in household priestly action (Chapter 1:5). According to many, Moses was the writer of the book; if so, it was probably written 40 years at least before the Pentateuch, the former in the land of Midian (Exodus 2), and the latter subsequently on the plains of Moab (Deuteronomy 31:22, 26).
The five books from Job to the Canticles constitute the third divisional title of the Old Testament, “the psalms” (Luke 24:44).
THE BOOK OF PSALMS. This inspired collection of Sacred Songs, and of compositions of various character, has evidently the impress of God upon its arrangement. He selected them, gave them their present shape and form, gave 116 of them those untranslated headings or titles, which are rarely read and still less understood. He gave to the whole collection its present title “The Book of Psalms” (Luke 20:42), and caused them to be numbered too for more easy reference by us, as “the second psalm” (Acts 13:33). The Psalms are inspired and their arrangement is divine. Uniform tradition—Jewish and Christian—ascribes the compilation of the Psalms to Ezra on his return to Palestine after the Babylon captivity. Human arrangement would have set the psalms in chronological or historical order; but God has classified them in an order manifesting His purpose and befitting His glory, whoever was the instrument. We hope to be able to show this in our brief notes on the Psalter in the pages of the Bible Student.
THE PROVERBS. The whole of these proverbs were spoken by Solomon, save those contained in the two last chapters. We may regard these wise principles and maxims as part of the 3000 uttered by the illustrious monarch of Israel (1 Kings 4:3; 2) and here selected and arranged by inspiration of God. The compiler was probably one of the prophets living in the days of the godly Hezekiah, if indeed that monarch himself did not do so: we know at least that his servants copied out a number of these Proverbs (Chapter 25:1). We know nothing of Agur, (Chapter 30:1) nor of King Lemuel (Chapter 22:1); their names alone have been handed down to posterity.
ECCLESIASTES. The opening words of the book are conclusive as to its authorship, “The words of the Preacher, the son of David, King in Jerusalem”. The boundary of Solomon’s horizon is the sun, beneath it all is pronounced “Vanity”. Read the book, and you will say that it was evidently written by Solomon at the close of his reign, in the evening of his life; probably too in Jerusalem, at least in Palestine. One class of critics boldly tell us that the book was not written by Solomon, but that some unknown author assumed the name, and personified the character, of Israel’s wisest and richest monarch, because they have discovered that the style is not that of Solomon’s, nor the circumstances in the book in accordance with his reign. “Knowledge puffeth up”; and so these wise men in their own conceit regard with a sneer and with supreme contempt the fact that God has settled the question of the authorship of the book (Chapter 1:1), and further that it always held its present place in all Hebrew Bibles, and formed part of the Sacred Scriptures in the days of Christ and writers of the New Testament. We suppose moreover that the Jewish mind is quite as capable as any modern critic of estimating the value of differences in style and diction of Hebrew writers especially; yet the Jews ancient and modern fail to see a difficulty in assigning the authorship to Solomon. But enough, God has spoken (Chapter 1:1), and we would reverently bow and implicitly believe.

Eastern Manners and Customs: "The He-goats Before the Flocks" ; "I Have Enough"

“Be as the he-goats before the flocks.”—Jeremiah 1:8.
“Some time ago we sent a shepherd and a Chowkedar of the regiment with too rupees to buy a flock of sheep for the Mutton Club. They were obliged to buy a large he-goat to walk at the head of the flock, for until they did so, the sheep ran hither and thither, and could not be driven comfortably. Does not this illustrate the expression (Jeremiah 1:8,) in which the Jews are told to go out of Babylon, and be as the he-goats before the flocks, that is, to set an example to others to follow.”
—Mrs. Colin Mackenzie.
“I have enough.”—Genesis 33:9, 11.
These words, used by Jacob and Esau at their meeting of reconciliation, differ in the original, and their force and meaning are lost by their being rendered alike in the Authorized Version. Esau uses rabh, great things, equivalent to “much goods laid up for many years.” “I am rich,” he says boastingly. But Jacob’s rejoinder, kol, is rightly rendered in the margin. “ All things are mine,” he says with the confidence of faith. St. Paul seems to repeat these words of Jacob.—1 Corinthians 3:21.
The characters of the two brothers, the man of the world, and the man of God, are thus indicated by the different expressions which they use.

Analysis of 2 Kings

1. History of the Kings of Israel (cont’d)
2 Kings 1-17
1. Ahaziah
1-2
A. His sickness
1:1-8
B. Elijah Destroys 100 men
1:9-15
C. Death of Ahaziah
1:16-18
D. Elijah and Elisha
2
a. Journey from Gilgal to Jordan
2:1-8
b. Rapture of Elijah
2:9-18
c. Elisha’s miracles
2:19-25
2. Jehoram
3-8
A. Victory over Mesha, King of Moab
3
B. Elisha’s miracles
4-6:23
a. The widow’s cruse
4:1-37
b. Pottage healed and loaves multiplied
4:38-44
c. Naaman’s leprosy healed
5
d. Iron made to swim
6:1-7
e. Syrians smitten with blindness
6:8-23
C. Benhadad besieges Samaria
6:24-chapter 7
a. Famine in the city
6:24-33
b. God’s deliverance
7
D. Elisha and Hazael
8:1-15
E. Brief notice of Kings of Judah
8:16-29
3. Jehu
9-12
A. Elisha anoints him
9:1-14
B. He succeeds Jehoram
9:15-10:28
a. He kills Jehoram
9:15-29
b. He kills Jezebel
9:30-37
c. He kills Ahab’s seventy sons
10:1-17
d. He kills the worshippers of Baal
10:18-28
C. Jehu’s reign
10:29-36
D. Notice of kings in Judah
11, 12
a. Death of Athaliah
11
b. Reign of Jehoash
12
4. Jehoahaz, Jehoash, Jeroboam II
13, 14
A. Reign of Jehoahaz
13:1-9
B. Reign of Jehoash
13:10-14:22
a. Elisha’s death
13:10-25
b. War with Judah
14:1-16
c. Notice of kings of Judah
14:17-22
C. Reign of Jeroboam II
14:23-29
5. Zachariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea
15-17
A. Zachariah
15:1-11
a. Notice of Azariah and Jotham
15:1-7
b. Death of Zachariah
15:8-11
b. Shallum, Menahem, Pekahiah, Pekah
15:12-38
C. Ahaz, King of Judah
16
D. Hoshea
17
a. Israel carried away captive
17:1-23
b. Their land re-peopled
17:24-41
2. Closing History of Kings of Judah
18-25
1. Hezekiah
18-20
A. Early Reign
18:1-12
B. Sennacherib’s Invasion
18:13-chapter 19
a. His insulting message
18:13-37
b. Hezekiah’s trust in God
19:1-19
c. God’s answer by Isaiah
19:20-37
C. Hezekiah’s sickness and death
20
2. Manasseh, Amon
21
A. Manasseh
21:1-18
B. Amon
21:19-26
3. Josiah
22-23:30
A. God’s house repaired
22:1-8
B. The law found and read
22:9-chapter 23:2
C. High places removed
23:3-28
D. Josiah’s Death
23:29-30
4. Jehoahaz, Jehoiachim, Jehoiachin, Zedekiah
23:31-25
A. Jehoahaz, Jehoiachim
23:31-24:7
B. Jehoiachin
24:8-16
C. Zedekiah
24:17-chapter 25
a. His reign
24:17-20
b. Judah carried away captive
25:1-12
c. All the treasures removed
25:13-17
d. A remnant left
25:18-26
e. Jehoiachin’s captivity
25:27-30

The Symbolic Language of the Bible: Chariots - Dust

Chariots
Imperial powers
Zechariah 6:1
 
The governmental power and authority of Jehovah
Psalms 68:17; Isaiah 64:15
Cherubim (plural)
The moral supports of God’s throne exercised administratively in government, as justice and judgment.
Exodus 37:7; 1 Kings 6:28; Ezekiel 10:5; Psalms 91:1
Cisterns
Resources
Jeremiah 2:12; Isaiah 36:16
City
Protection
Proverbs 18:11
 
Seat of the Roman Empire
Revelation 16:19
 
The Church in millennial glory; apostate Christendom
Revelation 21; 18
Clay
Man as dead material, the subject of the sovereign power of God
Romans 9:21
 
No foot-hold in suffering
Psalms 40:2
Clouds
Divine majesty
Daniel 5:11, 13; Psalms 104:3; Revelation 1:7; Exodus 33:9, 10; 24:15-18; Luke 9:35; Leviticus 16:2
 
The presence of Jehovah, but His glory veiled
 
Colors
Varied glories
Genesis 38:3; 1 Chronicles 29:2; Isaiah 54:11
Concision
Those who would place Christians under law
Philippians 3:2
Crown
Delegated authority
Ezekiel 16:12
 
Victorious power
Revelation 9:7; 19:12
 
Kingly dignity
Revelation 4:4-10
 
There are four crowns set before the saints:—
 
First, the crown of gold common to the redeemed
Revelation 4:10
 
Second, the crown of life for the martyr
Revelation 2:10
 
Third, the crown of righteousness for the servant and witness
2 Timothy 4:8
 
Fourth, the crown of glory for the shepherds of God’s flock
1 Peter 5:4
Cords
Divine restraint; compelling of love
Psalms 2:3; Hosea 11:4
Corn, Old
Christ in glory the food of a heavenly people
Joshua 5:11
Cup
The sinners’ portion, Divine wrath
Psalms 75:8
 
The believers’ portion, Divine favor
Psalms 23:5
Curtains
The curtains of the Tabernacle were inside, and set forth Christ and His glories for us.
Exodus 26:1-14
 
The curtains of the court were outside, and set forth Christ and His glories to be displayed by us
Exodus 27:9-16
Darts
Sharp and sudden temptation
Ephesians 6:16
Death
Apostasy from God and truth
Revelation 8:9
 
Divine and judicial judgment upon man
Revelation 2:23
Dog
An expression of utter contempt
Matthew 15:27; Philippians 3:2
 
Uncleanness
Proverbs 26:11
 
Persons without conscience or feeling
Psalms 22:16
 
Satan
Psalms 22:20
Door
Divine opening and liberty for service
1 Corinthians 16:9; Revelation 3:8
 
Liberty for communion with Christ
Revelation 3:8
Dove
Beauty; harmlessness; spotlessness
Psalms 68:13; Matthew 10:16; Song of Solomon 6:9
Dragon
Cruel Egyptian power; Satan
Ezekiel 29:2; Revelation 12:13
Drunkenness
Utter insensibility to judgment; carnal excitement
Isaiah 29:9; Ephesians 5:18
Dung
Utter contempt and abhorrence
Malachi 2:3; Philippians 3:8
Dust
Utmost depths of humiliation
Psalms 22:15; Daniel 12:2

Plan of the Ages Chart

Plan of the Ages
God is Light
 
Adam
Innocence was the state, and paradise the place, where Adam was set. Genesis 2.
Innocence
 
Cain
Man having sinned away his state and place was left by God for 1656 years, without promise to cheer, or law to restrain. Corruption and violence characterize the scene. Genesis 6.
Lawlessness
 
Noah
Man was placed under civil government, the principles of which remain, and His blessing secured so long as the “bow” arches the heavens. Genesis 9.
Government
 
Abram
The world having gone right off into idolatry was morally judged by the calling out of it of Abram, in whom God deposited His promises of heavenly and earthly blessing. Galatians 3:16.
Promise
 
Moses
The law was the measure of God’s claims upon man and Israel. Before it was given, man was a sinner, under it he becomes a transgressor. Romans 5.
Law
 
David
While Saul was the first king of Israel, yet David is ever regarded as the head of royalty, as in him and his house God had deposited His counsels. Psalms 132.
Royalty
 
Daniel
The kingdom after having existed for about 400 years, was destroyed by the Chaldeans. Israel because of her sin and idolatry from 588 B.C., is in subjection to the Gentile imperial powers. Daniel 2.
Captivity
 
Christ (cross)
The crowning sin of the Gentile and Israelitish heart— the cross awarded to Jesus— has opened on God’s side the channels of Divine grace. Grace reigns, and triumphs. Luke 24:47.
Grace
 
Christ (crown)
For 1000 years— after a season of awful judgment, prior to and accompanying the Lord’s descent with all His saints, into the earth— glory will fill the heavens, and blessing the earth. Psalms 8; 72.
Glory
 
God
The last act of time will be the resurrection of the dead, their judgment will be in eternity. Revelation 20:11-15. The rest of God into which the saints will enter is our certain and eternal blessing. Revelation 21:1-7.
Eternity
 
God is Love

Notes on Last Month's Subject: The Titles and Work of God the Father

This subject appears from the note prefixed to have caused more than usual difficulty in its arrangement, owing mainly to the frequency with which God the Father is evidently spoken of without being so named. We think, however, that a wise discretion has been exercised in largely excluding such passages, and merely giving those that definitely present God as Father.
We have no intention of reviewing the work on this occasion generally, but would like to call especial attention to the different uses of the word “Father,” as applied to God in Scripture, briefly indicated in the last section of our subject. We think that it is a line of truth but little searched out, and one that would well repay careful study.
A brief consideration of the subject shows that the word Father is applied to God in six different ways (perhaps a closer study may reveal seven). They are as follows 1. “God the Father” (Galatians 1:1, etc.) merely expresses His position in the Trinity, being (as we say) the first person in it.
2. “The Father of our Lord Jesus Christ” expresses His relationship to Christ.
3. “God our Father” shows His relationship to Christians.
4. “Father of Mercies, etc., uses the word in the sense of “author” or “originator.”
5. “God and Father of all” expresses His general relation. ship to His creatures.
These are all found in the last section of our subject; for the sixth, however, we must refer to the o. t., where we find 6. “A Father to Israel,” showing God’s relationship to His ancient people.
From the above it is therefore dear that (5) in a general sense God is a Father to all His creatures, being over all (Ephesians 4:6), giving sunshine and rain (Matthew 5:45), caring for the brute creation (vi. 26), kind to the unthankful and the evil (Luke 6:35).
We next see (6) that Israel nationally being regarded as God’s son (Hosea 11:1; Romans 9:4), God is called in a general sense their Father, (1 Chronicles 29:10; Isaiah 63:16; 64:8; Jeremiah 31:9; Malachi 1:6) in a few isolated passages.
We must, however, most carefully distinguish the world-wide application of the word (5) and its national application (6) from its wonderful personal and individual use in the New Testament as applied to Christians in a relationship so near, and with love so intense, that as Father He is said to love His own as He loves the Son (John 17:23). To show that such a relationship is entirely new, and consequent on the death and resurrection of Christ, we need only refer to such a passage as Galatians 3:4, where, after carefully describing the Jew as a child, differing however nothing from a servant, the apostle proceeds to contrast this with the brighter glory and more intimate relationship of the christian position as a son (4:6, contrast “when we were” in ver. 3, with “because you are” ver. 6). It is the latter alone, and that by virtue of the indwelling Spirit, who can cry “Abba Father”—a beautiful utterance, and one not known under the law. Romans 8:15 also presents the same cry as the result of the Spirit of adoption.
“Abba” as is well-known is the Syriac form of “father” according to the common language of Palestine, while “pateer,” the other word, is the Greek form of the same. If then we may, without straining the interpretation, regard “Abba” as the Jewish, and “Father” as the Gentile form of the same title, we get a wonderful significance in the union of both in this the Christian’s cry, Jew and Gentile both being one in Christ (Colossians 3:11).
If a doubt should still remain in the minds of any as to the entire difference between our relationship to God, and that of the Jew of old, a brief study of pp. 78, 79 contrasted with the six or seven solitary passages in the o. t. that speak of God as Father will show that there is no possible parallel between the two, and that we occupy a place of wonderful nearness to God, little though our souls really enjoy it.
W e have no room in the short space at our disposal to touch upon God in relationship as Father to Christ; (2) a subject full of deepest interest and mystery, containing such utterances as “ My Father is greater than I” and yet “I and my Father are one”; at times taking us into the hidden counsels of the triune God before the world was, at others showing us the delight that rested on the lowly Man on earth; but before we close, we would just allude to “ Father” used as “author.” (4) Take for instance that mysterious passage in Hebrews 12:9, which seems to carry us back to Genesis 2:7, or those beautiful titles given us in our subject, “The comforter of those in trouble,” “The Father of mercies, and God of all comfort,” “The Father of glory.” Oh! how little do we know of this “all comfort,” much though we need it; how little gratitude do the unnumbered “mercies” of our Father cause to ascend from our hearts, and oh! how little are our hearts set by faith on that bright “glory” of which He is the Father, to the exclusion of the earthly shams that are all around. May God indeed use this subject we have considered together to deepen in each of our ‘souls the sense of the blessedness of our position and the greatness of God’s love.

This Month's Subject: Children

The subject worked out for this month is—
“Children” as spoken of in Scripture.
We regret to say that there has been a falling off in the number of papers received this month, some to whom divisions had been allotted having found themselves unable from different causes to work out the subject; so that in one or two sections we have had but few papers, and we fear that the result may be somewhat imperfect. The subject is one of the deepest interest to all, especially when we consider that the young are particularly exposed to temptations, and that the loosening of natural ties is one of the signs which indicate to us the approach of the perilous times of the last days.
It may be that some have found the subject too difficult. We have wished for some time to be able to obtain the opinion of the Class on the subject that should be selected. The plan of asking each to suggest some subject has not succeeded, as the subject proposed has often been too vague or impracticable. We hope, however, next month to inaugurate a new plan that will be pleasing to all, and that is, to select four suitable subjects from those sent, and submit them to the Class generally, for consideration as to which of the four would be most generally liked. Thus next month the subject selected for July will be given as usual, but in addition four subjects will be named, and each member of the Class is requested to state when sending in their paper, which of the four he or she would prefer to work at, and the one found most generally acceptable will be the one given the month after (June) for August.
1. Statements and Precepts Relating To Children Generally.
Families in the sight of God.
“Thou and thy house,” Acts 16:31.
Noah’s faith leads to the salvation of his family, Genesis 6:8, 18; Hebrews 11:7.
God’s covenant is with Abraham and his seed, Genesis 17:6, &c.
Children, who have even only one believing parent, are “holy,” 1 Corinthians 7:14; Deuteronomy 4:40; 5:29; 30:2; Acts 2:39.
Dathan, Abiram, and their families are swallowed up by the earth, Numbers 16:27.
Achan and his family are put to death, Joshua 7:25.
Daniel’s persecutors and their families are cast into the den of lions. Daniel 6:24. Exodus 34:7; Numbers 14:18; Deuteronomy 3:6; 32:25; Job 17:5; Psalms 109:9, 10; Joshua 6:21.
Children generally.
Children are God’s gift, and as such, a blessing to their parents, Genesis 33:5; Psalms 127:5; 128:3, 4.
Fatherless children are the especial objects of His care, Exodus 22:22; Psalms 68:5 87:4; Jeremiah 49:11.
And should be cared for by His people, James 1:27.
Children share the fallen nature of their parents, Genesis 8:21.
Yet God can accept their praises, Psalms 8:2; 148:12, 13; Matt: 21:15, 16.
Children are exhorted
to fear their parents, Leviticus 19:3.
to honor them, Exodus 20:12; Matthew 19:19; Mark 7:10 Ephesians 6:2; Colossians 3:20.
to obey them, Proverbs 6:20; Ephesians 6:1.
to hear their instruction, Proverbs 1:8, 9; 23:22,
to obey God, Deuteronomy 30:2.
to remember God, Ecclesiastes 12:1.
Children should be careful not to bring dishonor upon their parents, Titus 1:6.
And should be subject to them, Galatians 4:1, 2.
Children are not to be despised, for the Son of Man came to save them, Matthew 18:10-14; 19:14; Mark 10:13-16.
Children will find profit in the knowledge of the Scriptures, 2 Timothy 3.15. But should remember that their knowledge is only that of children-limited, 1 Corinthians 13:11.
The manner in which the relationship of children to their parents is maintained is indicative of the character of the times, Mic. 7:6; Matthew 10:21; Mark 13:12; 2 Timothy 3:2, 3.
2. Passages Referring to Good Children
1. Statements and Precepts
Promises to such, Exodus 20:12
They observe God’s law, Proverbs 28:7
—show wisdom in hearkening to their parents, Proverbs 13:1.
—shall be blessed, Ephesians 6:3.
—show love to parents, Genesis 46:29.
—are a cause of joy to their parents, Proverbs 10:1; 15:20; 23:24, 25.
—obey parents, Genesis 28:7; 47:30.
—take care of parents, Genesis 45:8-11.
—honor the aged, Job 32:6, 7
2. Examples of Good Children
Isaac, Genesis 22:6.
Joseph, Genesis 37:13, 14; chapter 46.
Jephthah’s daughter, Judges 11:34, 36.
Samson, Judges 13:24.
Samuel, 1 Samuel 17:20.
David, 1 Samuel 12:24.
Solomon, 2 Samuel 12:24.
Abijah, 1 Kings 14:13.
Obadiah, 1 Kings 18:12.
Azariah, 2 Kings 15:3.
Joash, 2 Chronicles 24:2.
Josiah, 2 Chronicles 34:3.
Esther, Est. 3:20.
Job, Job 29:4.
Sons of Jonadab, Jeremiah 35.
Daniel, Daniel 1:17.
Hananiah, Daniel 1:17.
Mishael, Daniel 1:17.
Azariah, Daniel 1:17.
John the Baptist, Luke 1:30.
Timothy, 2 Timothy 3:15.
3. —Passages Referring To Bad Children.
1. Statements and Precepts.
With regard to their parents-
—are the cause of heaviness, Proverbs 10:1.
—are a shame and reproach to them, Proverbs 19:26.
—are a calamity to them, Proverbs 19:13.
—are grief and bitterness to them, Proverbs 17:25.
—they despise their instruction, Proverbs 15:20.
—are proud in Isaiah 3:5, and Job 19:18.
They are punished for—
—Setting light by their parents, Deuteronomy 27:16.
—Disobeying parents, Deuteronomy 21:20,21.
-Mocking parents, Proverbs 30:17.
—Cursing parents, Exodus 21:17; Mark 7:10. Smiting parents, Exodus 21:15.
—Gluttony and drunkenness, Deuteronomy 21:20,21.
2. Examples of Bad Children.
Ham, Genesis 9:20-27.
Ishmael, Genesis 21:9.
Esau, Genesis 25:32.
Joseph’s brethren, Genesis 37
Eli’s sons, 1 Samuel 2:12.
Samuel’s sons, 1 Samuel 8:3.
Absalom, 2 Samuel 15:10.
Adonijah, 1 Kings 1:5.
Children of Bethel, 2 Kings 2:23.
Adrammelech, 2 Kings 19:37.
Sharezer, 2Kings 19:37.
Manasseh, 2 Kings 21:2.

Bible Queries: Vol. 2, 119-164

Q. 119. Will you kindly explain Ephesians 4:4? Is the oneness expressed in the loaf (1 Corinthians 10)? A. F. E.
A. Ephesians 4:4-6 gives the seven unities of the Christian faith. The first, that of the body of Christ, is expressed by the fact of all partaking of one loaf at the Lord’s Supper, 1 Corinthians 10:17. The loaf thus not only sets forth Christ’s actual body broken for us in death, but also reminds us of His spiritual body of which we all are members.
Q. 120. Please explain 1 Corinthians 3:15. A. F. E.
A. These would seem to refer to a true child of God in contrast to ver. 16, 17, which appear to speak only of professors (See Q. 75, p. 83). In this case the man is not destroyed, but, his work being built of materials that can not stand the searching fire of God’s judgment, is all burnt up; he, himself being saved, because a true believer. It is sad to think that a christian may thus at the end lose all the fruits of a hard and laborious life, unless the work has really been of God, and according to the immutable principles of His written word.
Q. 121. What is the difference in Scripture between the blood, death, and cross of Christ?
A. Refer to Q. 330, vol. 1. p. 90. The blood of Christ is the atoning value of His death between God and the sinner (Romans 3, &c.) The death is rather the delivering power of Christ’s work from sin and Satan; hence it is not so much between me and God, as between myself and sin, and Satan (Romans 9), while the cross is rather the separating effect of the death of Christ between me and the world, (Galatians 6) The cross is the measure of the rejection of Christ, the death the delivering power, and the blood the atoning value of Calvary.
Q. 122. Do the “love feasts” of 2 Peter 2:13, and Jude 12, (R. V.) refer to the Lord’s supper, or a common meal of love? S. R. T.
A. Early in New Testament times the Lord’s supper seems to have been preceded by the “Agapee,” or feast of love. See 1 Corinthians 11 where the apostle, if he does not actually separate the two, enjoins greater order and decorum at the first. As time went on, the love feast gradually got more and more separate from the Lord’s supper, until it finally died out. The expressions in the passages alluded to, clearly refer to the common love feast.
Q. 123. Will you kindly give the meaning of “double” in Isaiah 40:2? Is it the same as pardon? E,
A. The result is pardon on the ground of having received double punishment for her sins. Of course, it is God’s grace that reckons thus, looking at the Jews in connection with their Messiah; for apart from Him no amount of suffering could bring a righteous pardon for sin against God. This however, is a question of governmental pardon only.
Q. 124. Please explain Isaiah 28:16 (last clause) and say what bearing it has on what goes before, and what application (if any) to us. E.
A. The New Testament (1 Peter 2) following the Septuagint reads, “shall not be confounded,” and clearly refers to the contrast between those who rest on a sure foundation, and those who make lies their refuge (v. 15). This application of the passage is as forcible to us as to the Jew. The text (founded on our Authorized Version, “shall not make haste”) has also been used to teach that Christians should not act with undue haste or from impulse.
Q. 125. What position will children dying in infancy have in heaven? Will they form part of the church which is Christ’s body? B.
A. Children who die young are saved in virtue of the death of Christ (Matthew 18:11). They are therefore among those who are Christ’s, and are thus raised and changed at His coming (1 Corinthians 15:23). We are not aware that anything further is said about them, but shall be glad to have any scriptural thoughts on this interesting subject.
Q. 126. Please explain “Henceforth know we no man after the flesh.” E.
A. It means that the Christian is brought into a new sphere, and new relationships by the death and resurrection of Christ. The apostles had known Christ as the Messiah after the flesh. But He had died, and now in resurrection they know Him in His new character as head of the new creation and of the churchapter Their links also with Christians were all formed on this new and heavenly ground.
Q. 127. What was the name of David’s mother? E.
A. It appears probable from a careful comparison of 2 Samuel 17:25, and 1 Chronicles 2:16 that her name was Nahash—a serpent, unless the marginal reading be preferable that reads “Jesse” instead.
Q. 128. How are believers practically sanctified? E.
A. By becoming servants to God according to Romans 6:22, yielding their bodies a living sacrifice (Romans 12:1, 2), and by cleansing themselves from all filthiness of flesh and spirit inwardly, as well as ungodly connections outwardly (2 Corinthians 6 and 7:1).
Q. 129. What is the difference between “the kingdom of heaven” in Matthew and the “kingdom of God” in Luke? T. H.
A. Refer to Q. 102, p. 88, where this question is answered.
Q. 130. Please explain the last clause of James 3:9. Z.
A. It clearly refers to Genesis 1:26, but we should be glad of further light as to what that means. In a general sense it no doubt sets forth the high qualities in which man differs from any other created being.
Q. 131. Does “we may have confidence,” 1 John 2:28, refer to the apostle as having been instrumental in the conversion of those to whom he wrote? Z.
A. Certainly—they were the fruit of his labors. Compare 2 John; and 1 Corinthians 3:15.
Q. 132. Is “Hagan” to which Jacob was bidden to flee in Genesis 27:43, the same as Padan-aram, Genesis 28:2? Z.
Haran is a city, Genesis 24:10, in Padan-aram,—that is “ the table land of Aram”—a northern district of Mesopotamia. The former is therefore the name of a city, the latter of an immense tract of country of greater extent than modern Syria.
Q. 133. What is meant by the “middle wall of partition,” Ephesians 2:14? Z.
A. The legal ceremonies and ordinances that fenced the Jew off from the Gentile, thus forming a partition wall between them.
Q. 134. How can Satan be said to have the power of death, Hebrews 2:14? H. J. M.
A. Man (Adam), seeking to be independent of God. was deceived by Satan, and became subject to death and to the dominion of Satan, who held over him the fear of death which kept him in bondage, testifying as it did both to the righteous judgment of God, and to his inability to escape the consequences of sin. Hence Satan’s power is gone for those from whom the fear of death is removed by the delivering work of Christ.
Q. 135. Please explain Matthew 5:34, 35, 36, “Swear not at all: neither by heaven” etc. Would such an expression as “by Jove” be forbidden by this passage? W. F.
A. The passage rather needs obeying than explaining, for it is so plain that none could misunderstand it. Such expressions as you refer to need no words of ours to chew how unsuitable they are to christian language. We do not speak of the unconverted, as such passages are not addressed to them at all.
Q. 136. What are the “hornets” spoken of in Exodus 23:28; Deuteronomy 7:20; Joshua 24:1, 2? Z.
A. We cannot say whether the literal insects are meant. We have historical proof that even armies have been seriously molested by swarms of hornets Moreover these insects abounded in Palestine. The simile of “chasing like bees” is found in Deuteronomy 1:44, and it is possible that the word may be merely so used in these passages to symbolize the intense dread that God would put upon the Canaanites according to Exodus 15:16, and Deuteronomy 2:25. —See also Isaiah 7:18.
Q. 137. Please say why it was not wrong to eat the shewbread and do good on the sabbath, Matthew 12:1-14. E. B.
A. Because the Sabbath was made for man, and not man for the Sabbath. We must carefully distinguish between the Divine law and the Rabbis’ traditions as to the Sabbath day. The former, while prohibiting all secular and unnecessary labor, allowed even extra labor in religious things, for the morning and evening sacrifices were doubled on the Sabbath, and so much work had to be done that it became a saying, “There is no Sabbath in holy things.” To this Christ appeals in 12:5. Feasts were also allowed on Sabbath days. The tradition of the Rabbis, however, prohibited all action on the Sabbath, and was full of trivial absurdities, leading them, while professedly zealous for the letter, entirely to neglect the spirit of the law. The objection raised by the Pharisees in John 5:10, is based no doubt on Jeremiah 17:21-27, though all can distinguish between such a necessary act and bearing burdens in connection with business.
Q. 138. What is the meaning of the “second Sabbath after the first?” E. B.
A. It has been thought that this expression refers to the seven Sabbaths between the wave sheaf and Pentecost. On the morrow after the first Sabbath the wave sheaf was offered, before which it was contrary to God’s law to eat green ears of corn (Leviticus 23:14); this was the next and therefore the first Sabbath they could do so.
Q. 139. Can you give the correct reading for Isaiah 50:4? E. B.
A. Please say what is your difficulty the passage is a lovely picture of Christ on earth as God’s servant. The contrast is between the rebellious people who would not hear when Jehovah spoke (ver. 2), and the perfect Servant whose ever attentive ear was the secret of His ready tongue.
Q. 140. (1) In Exodus 17:1-7, and Numbers 20:1-13, the name Meribah is given. Were Rephidim and Kadesh near each other? or were two different places named Meribah? (2) Were they supplied with water from the rock in Horeb, (Exodus 17) all the journey, and did it fail in Numbers 20:1-13? E. B.
A. (1) Meribah, meaning contradiction, contention, striving, might well be a name given to two separate places so characterized. Kadesh and Rephidim lie far apart, the one near the beginning of the wilderness journey, and the other at the borders of Canaan. (2) On two separate occasions when there was a failure in the natural supplies that are found in the wilderness of the wanderings (which was nowhere the sandy desert so often supposed) water was miraculously provided out of a rock; on the latter occasion Moses sinned, and therefore never entered the land.
Q. 141. “For the invisible things of Him from the creation of the world are clearly seen,” (Romans 1:20.) What are the “invisible things?” E. B.
A. Does not the apostle clearly answer your question? His eternal power and Godhead,” witnessed to by the rain from heaven, the fruitful seasons (Acts 14:17) and all the varied glories of creation. This is also the argument of the closing chapters of Job.
Q. 142. Will you be kind enough to explain Matthew 12:20? S. B.
A. The quotation is from Isaiah 42:3. The popular explanation is that the condescension of the Lord is such that He will not despise or neglect the feeblest, represented by “a bruised reed” or a “smoking flax.” Another interpretation rests on the word. “till,” and is to the effect that the Lord was not on earth to execute judgment on any represented by the reed or flax, but that He would judge such in a coming day. We trust we shall receive some further replies to this query.
Q. 143. Does not the “day of the Lord” begin when the church is taken away, and close at the commencement of the millennium, or does it go on through to the end of time? Is it not characterized by such scriptures as Daniel 12:1; Zechariah 14; Malachi 4:1; Matthew 24:36, and others? E. L.
A. The day of the Lord begins with Christ’s public and sudden appearance in the clouds of heaven (1 Thessalonians 5:2), and will last through the millennium according to 2 Peter 3:8, and will even include at the close the passing away of the heaven and the earth. It does not begin before the church is taken away, for Christ comes for her as “the morning star.” The day does not begin until the rising of the Sun according to Malachi 4, which prefigures the public return of the Son of Man as depicted in Revelation 19. Inasmuch as the saints come with Christ out of heaven, they must have been taken there previously.
Q. 144. Would you kindly explain Mark 3:28, 29? H. R.
A. Compare Matthew 12:31,32. You will see that what the Lord means by “ speaking against “ the Holy Ghost is attributing His work to the power of Satan. Those who thus spoke against the Holy Ghost should not be forgiven; neither in that age (that of the law), nor in the age to come (that of Messiah’s reign). The Lord having taken His place as Son of Man in humiliation, this solemn warning did not extend to words spoken against Himself.
Q. 145. Would you kindly distinguish between “envy” and “jealousy” as used in Scripture. In the R. V. it has “jealousy” where “envy” is used in the A. V. (Acts 13:45.)
A. The proper word for envy only occurs in the New Testament as follows: —Matthew 27:18; Mark 15:10; Romans 1:29; Galatians 5:21; Philippians 1:15; 1 Timothy 6:4; Titus 3:3; James 4:6; 1 Peter 2:1, and is always used in a bad sense. The other word translated envy, zeal, fervent mind, jealousy, etc. has two meanings, according to its use; the one is equivalent to envy, and the word is so used in 2 Corinthians 12:20; Jasmes 3:14, &c. The other meaning is rather that of honorable emulation than envy. The difference between the two has been beautifully defined “We ought by all means to note the difference between envy and emulation; which latter is a brave and noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent, and that, such an imitation as scorns to fall short of its copy, but strives, if possible, to outdo it. The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself.” The word is used in this better sense in John 2:17 (zeal); 2 Corinthians 7:7 (fervent mind); 2 Corinthians 9:2 (zeal): 1 Corinthians 12:31 (covet earnestly.) &c., &c., Acts 13:45, is evidently a bad use of the word.
Q. 146. Please explain Matthew 8:4. T. H.
A. Jesus simply told the man to act as the law directed him in Leviticus 14:3.
Q. 147. Is “defiled” in Deuteronomy 22:9 a correct translation? Z.
A. The word literally signifies “set apart,” and hence it is usually applied to holy things. It seems here to mean that the crop thus mingled must be set apart, and could not be available for man’s use, being obtained in contrariety to the Lord’s commands, which taught distinctiveness and separation in every transaction in life. In Benisch’s Jewish School and Family Bible (a Version made under authority), the verse is thus translated: “ Thou shalt not sow thy vineyard with two kinds of seed; lest thy fullness, the seed which thou have sown, and the increase of thy vineyard, become unlawful.” In Leviticus 27:10 a somewhat similar meaning to that of the use assigned to this word defiled, is conveyed by the expression holy (a word from the same root) referring to a beast brought for sacrifice, which even if “bad” i.e. not suitable on account of some blemish, could not be redeemed, taken back for the use of the offerer, or even exchanged, but fell to the portion of the priests for their maintenance.
Q. 148. Nehemiah 8:10. Is the thought here, the joy the people had in the Lord, or the Lord’s own joy in His people at that moment? What light does the Hebrew throw on this? Z.
A. The word used for joy in this passage occurs in the Hebrew Bible only here, in 1 Chronicles 16:27, (where it is translated gladness,) and Ezra 6:16. It literally signifies praise, and evidently seems to refer to the joy of the people in the Lord, joy which they first received from Him, John 15:11, to strengthen them in their path through life. It has been well said that “ the devout soul derives strength from godly thankfulness, and holy joy, because that God will help those who praise Him to rejoice in Him. If the strength of the Lord is our joy, then the joy of the Lord will be our strength.” A depressed Christian cannot be a strong Christian.
Q. 149. Why did the Lord frequently instruct those whom He healed to “ tell no man,” as in Mark 8:26, also in ver. 30, under other circumstances? (2) Why did He justify David and the priests, Matthew 12:3-5? W.
A. (1) Christ was not here to glorify Himself or to speak of Himself, but of His Father. He never sought publicity though giving all who had ears to hear, and eyes to see, opportunities of recognizing Him as the Son of God. The command was in perfect keeping with the character of His mission, and especially so in Mark as the perfect servant. (2) In showing that the Sabbath was made for man and not man for the Sabbath, we could however say that Christ justified David. Did He not rather chew that if the king’s followers could act on an emergency in such a manner, how could the pharisees (who all revered David) find fault with His disciples who had broken no law, but merely their tradition? See also Deuteronomy 23:25; Q. 137, 138 ante.
Q. 150. Ecclesiastes 9 seems to teach the doctrine of annihilation, but is not the “preacher” looking at events from man’s side and not according the wisdom that God teaches? W.
A. We cannot agree with you that annihilation is here taught. Refer to Q. 319, vol. 1, p. 88, and you will see that the standpoint of the whole book is a survey of all on which the sun shines, hence verse 6 is quite true. Death closes a man’s earthly career in this world forever; what happens to him hereafter, and in another world is not the subject, and would be quite out of place if introduced here.
Q. 151. In Numbers 1:33-35 the tribe of Ephraim is numbered as 40,500, and that of Manasseh as 32,200. In Chapter 26:34-37 Manasseh is increased to 52,700, while Ephraim is decreased to 32,500. How is this, for did not Jacob prophesy that Ephraim should surpass Manasseh? W. J. B.
A. The decrease is very remarkable, but was only temporary (Deuteronomy 33:17), and the subsequent history of the tribe which got its first ascendency under Joshua and culminated in becoming a kingdom under Jeroboam, abundantly fulfilled the prophecy of Jacob.
Q. 152. What is the lawful use of the law spoken of in 1 Timothy 1:8? W. J. B.
A. That for which it was intended, namely, as a rule for man in the flesh, (not that he could ever keep it, but to demonstrate that he could not). The Christian is not under law. Hence to put him under it is not a lawful use of it; nevertheless he is to walk in the spirit of it and indeed far beyond it. (Matthew 5 &c.)
Q. 153. (1) Who are the “sons of God,” Genesis 6:2? (2) Please explain Exodus 24 10, 11. E. S. M.
A. (1) It is generally thought that they were those on the earth who feared God (the Shem line) for which reason they are called “sons of God,” as Adam was (Luke 3:38); that their sin consisted m their intermarrying with a godless race (the Cain line,) thus furnishing the first example of the mingling of hot and cold, of which Laodicea (Revelation 3) is the last and worst. There is much however to support a contrary view, viz., that angels are here referred to (see Job 1:6, and Jude 6). The whole of heathen mythology also shows that the idea of a race of giants, the offspring of a superior race of beings intermarrying with the human race, was wide-spread. Against this thought, Matthew 22:30, and Hebrews 1:7 have been urged, but they are not conclusive, being only descriptive of the normal state of unfallen angelic beings. On the whole, we are inclined to believe that Jude especially refers to this time, and that “sons of God” here means angels. (2) Refer to vol. 1, p. 66, Q. 304.
Q. 154. (1) When was the “writing” from Elijah written, 2 Chronicles 21:12? (2) Is it known why the blind and the lame were “hated of David’s soul,” 2 Samuel 5:8? E. S. M.
A. (1) We read of Jehoshaphat’s death and Jehoram coming to the throne before we read of Elijah’s translation; and hearing of his great wickedness in murdering his brethren, Elijah probably left this writing to be sent to the king on the first opportunity. We know nothing certain beyond the fact mentioned here. (2) If we read ver. 8 according to the margin, it would appear that the very cripples confident in the power of their stronghold had insulted David who was not likely to overlook the offense. It is worthy of note that “great David’s greater Son “healed the blind and the lame in the temple at the same spot.
Q. 155. (1) Can the believer by faith in Christ claim the entire redemption of his body from Satan’s power? (2) Does not Deuteronomy 7:15 apply equally to the obedient believer now whose life is consecrated to the glory of God? F.
A. We do not quite grasp your question. We wait for the redemption of our body as a fact. As a matter of faith, the price has been paid, and we are redeemed body and soul. Still if Christ does not come, death may yet claim our bodies, that “last enemy” which is surely the proof of the power of sin and of the work of Satan. (2) Not necessarily. Israel was an earthly people and all their blessings were bodily and temporal. The Christian is not of the earth and his blessings are spiritual, (though God surely cares for the body too,) and sickness is not always the result of sin. It often is however from sin, 1 Corinthians 11, &c. We would therefore agree that in a general way such a passage is often true of those you speak of, but could not lay it down as a doctrine.
Q. 156. Did Satan claim the body of Moses, or what was the dispute about in Jude 9? F.
A. It appears that he did, and it has been thought that, inasmuch as Moses and Elias probably are to be the two witnesses in the last day, and appeared at the transfiguration, the object of Satan was to prevent the presence of one by having possession of his body. For two witnesses were required by the Jewish laws to convict of any great crime, such as the crucifixion of Christ. The simpler reason however would be that he wanted to obtain it in order to make it an object of worship to Israel, and thus become a snare to them.
Q. 157. What is the meaning of “the Mystery of God, and of the Father, and of Christ,” Colossians 2:2? A.
A. The R. V. reads “that they may know the mystery of God, even Christ,” &c. Another critical reading is “ to the full knowledge of the mystery of God, in which are hid all the treasures,” &c. If the R. V. is right the mystery is clearly “ God manifest in flesh,” i.e. Christ, otherwise the mystery would evidently refer to Ephesians 3.
Q. 158. In 1 Thessalonians 5 it is said “ That day shall not overtake you as a thief.” Does it not seem from this that the Church will be on earth until the Lord’s appearing in judgment? The passage can scarcely mean “ It shall not overtake you at all.” What would you consider the strongest passage to support two comings? J. H. B.
A. We do not quite know from what version you are quoting. The A. V, reads “ But ye, brethren are not in darkness, that that day should overtake you as a thief;” the R. V. is practically the same. We fear therefore that your rendering is merely a misquotation and one on which you have based an erroneous idea. The attentive reader will readily discern the difference between “that it should,” and “it shall.” The day of wrath and judgment of Chapter 5 is not for the christian (ver. 9) it being revealed in Chapter 4 that he will be caught up previously to heaven, thence to return with Christ according to Revelation 19. Chapter 5:1 shows that they needed no instruction as to the public appearing, Chapter 4:14-17 shows that they required a good deal as to the previous coming into the air.
Q. 159. What does the third part of the sun and moon being darkened, (Revelation 8:12) mean? Is it that the day and night will be shortened, or is it simply that light will not be so intense? J. H. B.
A. We should understand it to mean the latter, that is, that its light would all be dim and dull.
Q. 160. What are “vows” spoken of in the Old Testament? Have they any meaning for us in principle or practice? T. R.
A. Devoting one’s person (Numbers 6.2), one’s children (1 Samuel 1:11), one’s property (Genesis 28:22), &c. to God. The Nazarite vow is the one most spoken of (Numbers 6) and is the pattern of the life of Christ on earth, and of the lives of all who tread in His footsteps in real separation from this world, and from sin by the power of the cross of Christ (Galatians). The separation, however, is inward now, not by outward signs as in the Old Testament. The measure of christian devotedness is found in Christ’s life, the example of it in Philippians and the exhortation to it in Romans 12.
Q. 161. Why was the whole sacrifice not burnt in Leviticus 1:16, as in the other burnt offerings? here the crop and feathers were to be cast aside. A. P. C.
A. You will find from Leviticus 7:8 that the skin of the burnt offering (to which the feathers of the bird corresponds) was not burnt. Hence there is the most perfect analogy.
Q. 162. Is the crown of life (Revelation 2:10) only for martyrs, the crown of glory (1 Peter 5:4) only for those who shepherd the flock, and the crown of righteousness (2 Timothy 4:8) only for those who love His appearing, or will each believer receive all these crowns? H. C,
A. The crown of gold (Revelation 4:10) seems common to all, and the three you have alluded to are only promised as special rewards for special service. See p. 106.
Q. 163. (1) Do the 24 elders in Revelation represent the church? (2) Is the tree of life (Revelation 2:7) Christ Himself? (3) What is meant by the hidden manna, and the white stone in Revelation 2:17? and (4) What by the leaves of the tree in Revelation 22:2? H. C.
A. (1) We cannot say that they represent the church as suchapter Inasmuch as saints are said to be kings and priests unto God, (chaps. 1 and 5) the number 24 certainly suggests an analogy with the 24 courses of priests appointed by David just before the glorious reign of Solomon (1 Chronicles 24) It is clear that the saints seen on earth in Chapter 1 as kings and priests are the same here in their priestly order, and royal position (crowns and thrones) in heaven. (2) Yes. (3) Christ in His humiliation remembered in all the glories of heaven, referring to the pot of manna laid up before the Lord in the Holy of Holies, The white stone refers to the old way of voting, when black stones were given against the candidate and white stones in his favor. It means a mark of special individual favor. (4) We cannot say.
Q. 164. Is “loving kindness” in Psalms 63:3 the right word? E. B.
A. Yes, the word is also frequently translated mercy.

Notes on Former Queries: Vol. 2, 14; 63

Q. 14. p. 18. In the answer to this query, it seems to be assumed that the “ woman “ who anointed the “head” of our Savior as described by Matthew and Mark, is the same as Mary mentioned by John as anointing his feet. The following succession of references will, I think, show that the anointing described by John as done by Mary was performed on a previous occasion; and probably by another person than the person mentioned by Matthew and Mark.
John 11:2, says this is “that Mary which anointed the Lord with ointment, and wiped His feet with her hair.”
John 12:1, “Jesus six days before the passover came to Bethany” &c. 3rd verse, “Then took Mary, &c. and anointed the feet of Jesus, and wiped His feet with her hair.” 12Th verse, on the next day (the fifth before passover) Jesus entered the city of Jerusalem in triumph.
Mark 11:11, after entering the Temple and looking about upon all things “he went out unto Bethany with the twelve.”
12Th verse, on the morrow (fourth day before passover) “as they came from Bethany he was hungry and came to the barren fig-tree.”
15th verse, Jesus cleansed the Temple, and 19th verse, went out (to Bethany) at even, 20th verse, “and in the morning (third day previous to the passover) they found the figtree withered, and going on to the Temple the Pharisees dispute with Jesus, (see Mark 11:27, to 12.) Then 13:1 records his going out of the Temple, and the rest gives His discourse on the Mount of Olives; immediately followed by the note of time 14:1, after two days was the feast of the passover, and the account of the feast in the house of Simon the leper and the anointing by the “ woman” who broke the alabaster box and poured the ointment on the head of Jesus, see verse 3, corresponding with Matthew 26:7. In neither Matthew nor Mark is anything said about the feet being either anointed or wiped, and the 13th verse in Matthew 26 and the 9th verse in Mark 14 agree together in recording the prophecy respecting the wide publicity to be given to the act of this “woman.” When Mary anointed the feet of Jesus, is it not more likely that (as Martha served) it was at the house of Mary, Martha, and Lazarus that the feast was then given?
H. S.
Note —We cannot say that we agree with the conclusion our correspondent has arrived at, but as this is a subject on which a good deal of difference of opinion has been expressed, perhaps soma other of our readers will reply to his remarks. Ed.
Q. 63, p. 53. It is said the saints who arose after the Lord’s resurrection appeared unto many. From this I would judge they did not live on earth again, but they appeared unto many just as the Lord Himself did.
J. H. B.

Jottings From Bible Margins

1 John 2:28.
Condition—little children.
Command—abide in Him.
Cause—when He shall appear.
Consequence—We may have confidence.
S. S. B.
Ten things made plain, or evidenced in the 1St Epistle of John.
Greek (ek touto) same in each case.
In this (2:3) we do know that we know Him.
In this (2:5) know we that we are in Him.
In this (3:16) perceive we the love.
In this (3:19) we know that we are of the truth.
In this (3:24) we know that He abideth in us.
In this (4:2) know ye the Spirit of God.
In this (4:9) was manifested the love of God.
In this (4:10) is love, not that we loved God.
In this (4:13) know we that we abide in Him and He in us.
In this (4:17) is love with us made perfect.
S. S. B.
1 Peter on “Well-doing.”
2:14. —The praise of them that do well.
2:15. —That with well-doing ye may put to silence, &e.
2:20. —If when ye do well and suffer for it, &c.
3:6. —As long as ye do well.
3:17. —Better that ye suffer for well-doing.
4:19. —The keeping of their souls in well-doing as unto a faithful Creator.
S. S. B.
Things that cause indignation or much displeasure. (same Greek word.)
1. To the disciples: —That the ointment is poured upon the Lord. (Matthew 26:8; Mark 14:4.)
2. To the ruler of the synagogue: —That Jesus healed on the Sabbath. (Luke 13:14.)
3. To the ten disciples: —That James and John should ask for the highest -the nearest-place in the glory. (Matthew 20:24; Mark 10:41.)
4. To the chief priests and scribes: —That the children should shout the praises of the King. (Matthew 21:15.)
5. To Jesus: —That His disciples should rebuke those who brought the children to Him. (Mark 10:14.)
S. S. B.
Manifold (or divers) temptations (1 Peter 1:6 and James 1:2) are met by manifold (or divers) grace of God. (1 Peter 4:10.) S. S. B.
Doing God’s will (Hebrews 10:7) by Christ.
Doing God’s will (Hebrews 10:36) by the Christian.
S. S. B.

Notes and Comments

A correspondent sent us a most interesting query on “Christ our Example,” which has unfortunately been mislaid. We should be glad to receive it again as we think it would interest many.
We trust our Bible Students that belong to the Class will observe the note under “This month’s subject,” with regard to leaving the actual selection of each month’s subject in their hands, and we hope that on their part they will seek to suggest various new and profitable lines of research, so that we may always have a good number to select fRomans
“C. H. P.” wishes to know if there is likely to be anything in the B. S. about the different kingdoms spoken of in the New Testament. We believe there are six in all, and should be very glad if some friend would send a short article on them.
We would especially call attention to the valuable article this month on” Love and Hatred” from the pen of “One who desires to Learn more,” the originator of the Bible Student’s Class.
Our readers will be glad to hear that the circulation of the Magazine is increasing, and its sphere widely extending. There must, however, be large numbers of Bible Students who have never yet seen a copy, and we would urge our friends to send old numbers when done with on to suchapter A leaflet concisely setting forth the object of this Magazine, together with the January number, can still be had gratis for distribution on sending stamps for postage.

New Testament Words Explained: Lamb - New

Lamb.
It is beautiful to observe that while in John’s Gospel the-word used when speaking of Christ is the common Greek one amnos, in the book of Revelation the word used throughout is arnion, meaning “a little lamb,” as if to reassure us when moving amongst the transcendent scenes there unfolded, by giving to Christ the humblest and lowliest name ever applied to Him. This is the more remarkable because the word is never applied to Christ elsewhere, and indeed is only used once besides, when He bids Peter feed His “little lambs.” It is wonderful indeed to think that the very word given by the Lord Himself to the feeblest believer here is the title He takes for Himself when moving in the highest scenes of heaven’s glories.
Love.
The two words both translated thus are agapao and phileo. The former is a reasoning love, an esteem, a love caused by the intellect only, rather than the heart, whereas the latter is a more impulsive love of the affections alone. Thus we are frequently told to love (agapao) God (Matthew 22:37; Luke 10:27; 1 Corinthians 8:3) but never to love (phileo) Him, while God both loves (agapao, John 3:35) and loves (phileo, John 5:20) the Son. In John 21:15-17 the distinction is important. The first “Lovest thou me?” is agapao: Peter answers “I love (phileo) thee.” The second question is in the same words, and again Peter replies “I love (phileo) thee.” The third time the Lord adopts Peter’s word phileo. A beautiful distinction between the words is seen in John 11:3,5. “Lord he whom thou lovest (phileo) is sick”: but when the Evangelist speaks of the love of the Lord to Lazarus and his two sisters, the other word agapao is used.
Miracle.
Dunarnis, one of the two words thus translated means power (Acts 2:22; 1 Corinthians 12:1 o; Galatians 3:5, etc.), and refers to the divine power displayed in the miracles; Seemeion, the other word means a sign (Mark 16:20; Acts 14:3; Hebrews 2:4, etc), and refers to the purpose for which they were wrought. The former —thus refers to the cause, and the latter to the effect.
Murderer.
We have three Greek words to consider which are 411 rendered “murderer.”
Anthropoktonos (John 8:44;1 John 3:15 only) means “homicide” or “manslayer.”
Sikarios only occurs once (Acts 21:38) and means a man who wore a short sword or dagger, and hired himself for the express purpose of assassination.
Phoneus, the third word, means any murderer, but may be applied morally, and does not necessarily refer to men. It occurs Matthew 22:7; 1 Peter 4:15; Revelation 21:8, etc.
Net.
This is represented by three distinct words in the Greek, diktuon, amphibleestron and sageenee. The first, meaning something which is thrown, is the common word for all nets, and includes other than fishing nets, whereas the two latter refer only to this class. Amphibleestron, which only occurs in Matthew 4:18 and Mark 1:16, is the casting net, and is of small size, thrown by one man; sageenee is the large draw net or “seine” which is swept along the bottom of the sea between two boats; it is used in the New Testament only in Matthew 13:47.
New.
Kainos and Neos both mean, and are both translated “new” the former in Ephesians 2:15; Hebrews 9:15; Matthew 26:29; the latter in Colossians 3:10; Hebrews 12:24; Matthew 9:17. In each of these three cases they are applied to the same thing, viz: man, testament, and wine respectively. The meaning, however, may in spite of this be distinguished, kainos meaning “new” as opposed to “old,” neos, “new” with regard to time, i.e. recent. Thus, we find kainos in Luke 5:36; Matthew 9:17; Luke 5:28; 2 Peter 3:13; Mark 16:17; Matthew 28:60. This last passage plainly shows its meaning, the newness of the tomb not consisting in its having been recently excavated, but in its never having been used before. Still more striking is the difference between 1 Timothy 4:12 (neos) and Romans 6:4 (kainos’ the former meaning youth, the latter newness or novelty. If this distinction is borne in mind it shows at once the force of the new (neos) man of Colossians 3 Jo, and the new (kainos) man of Ephesians 2:15. For that which is born again is now recent as regards time when compared with “ the old man,” And not only so, but is of a different sort or species, being no repetition of the other as a son is of his father, and hence is not only neos but kainos. He is new as to time and new in quality. Neos then refers to time, kainos to the thing itself.

Divine Names and Titles: 4. Messiah

4.-Messiah.
We have already seen in another paper (CHRIST) that this name is the Hebrew one answering to Christ, both meaning “anointed.” The word at first was used of anyone anointed with the holy oil. It was applied to the high priest (Leviticus 4:3,5,16) and figuratively to Saul’s shield. (2 Samuel 1:21.) But the word especially refers to the Promised Prince who was to restore Israel to more than their pristine prosperity.
Three distinct classes of prophecy point to the coming; the first, previous to the entry of the people into Canaan; the second, when they were there; and the third, when they were in captivity out of it. Examples of the first class are Genesis 3:15, (the earliest and most comprehensive) Genesis 12:2, 3; 49:10; Numbers 24:17-19; and Deuteronomy 18:18 (probably referred to in John 5:45, 47.) Instances of the second class abound in the Psalms of David, (Psalms 16:22, &c.) and also occur in 2 Samuel 7:13;22, &c. The third class are found in the prophets, Isaiah 11;40-66 Mic. 5:2; and particularly as fixing the date of His coming, Daniel 9, commonly known as the vision of seventy weeks. The prophecy is worded thus: “From the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks; the street shall be built again, and the wall even in troublous times,” or margin “strait of time.”
This last expression has been supposed to mean “the narrow time” referring to the seven weeks in contrast with the longer time of sixty-two weeks, the two making up the sixty-nine weeks of Messiah the Prince: so that the prophecy means that the city should be rebuilt in seven weeks (of years) or less than half a century. The prophecy continues “and after threescore and two weeks shall Messiah be cut off, but not for himself” (or margin) “shall have nothing” (John 14:30). We have italicized the word “after” to contrast it with “unto” in verse 25; the two words showing that whereas Messiah should come as Prince at the end of 69 weeks or 483 years, He should not be cut off till after that period, Among the many more exact interpretations of this prophecy, the following recent one is perhaps the clearest and most interesting. The sixty-nine weeks clearly begin at Nehemiah 2:10, and by careful calculation most writers have found that they end at a date corresponding about with that of the crucifixion. Various independent calculations extending over many years have led to the same conclusion-that the dates corresponded to within a week of the crucifixion.
This might be thought exact enough, but quite recently attention has been drawn to the fact that the true reading of Luke 19:42, is not “in this thy day,” but “in this day,” and that the day on which Christ definitely presented Himself to His people at Jerusalem as their Prince, in fulfillment of the ancient prophecy, was the very day when the last of the sixty-nine weeks ended. We cannot now touch further on this interesting subject, but if true (as seems scripturally probable) it certainly gives a wonderfully deep meaning to our Lord’s action in riding into the city, and also to His lamentation over it, “If thou hadst known in THIS DAY, even thou, the things which belong unto peace but now they are hid from thine eyes.” (R.V.)
We have seen in the paper on “Christ” how in that name the Lord leaving His earthly people (after their rejection of Him) takes His place at the head of a new and heavenly race. But He has not cast off Israel forever (Romans 11); His affections for His ancient people are unchanged, and when Daniel’s seventieth week shall have run its course as described in the Apocalypse, Messiah shall return to the Mount of Olives, to the place where He wept over the beloved City, to usher in His millennial reign (Daniel 9:24).
Then in the glowing words of the fine old German hymn will Jerusalem awake from her sleep of death, and welcome her once rejected and crucified Messiah.
Wake! Awake! the night is flying,
The watchmen on the heights are crying,
Awake Jerusalem at last!
Midnight hears the welcome voices,
And at the thrilling cry rejoices,
Arise ye virgins, night is past.
The Bridegroom comes, awake,
Your lamps with gladness take.
Hallelujah!
And for the marriage feast prepare
For ye must go to meet Him there.
Zion hears the watchmen singing,
And all her heart with joy is springing,
She wakes, she rises from her gloom,
For her Lord comes down all glorious,
The strong in grace, in truth, victorious;
Her star is risen, her light is come,
Ah, come! thou Blessed Lord,
Ah! Jesus, Son of God.
Hallelujah!
We follow till the halls we see
Where thou hast bid us sup with Thee.
It is profitable for our hearts to dwell upon the affections of Jehovah (Jesus) to His ancient people, for they skew us what depths of love are in His heart, and from them we get a faint picture of the deeper love wherewith He now loves His chosen Bride, of which you and I, beloved reader, to the praise of His glory, have been called to form a part throughout the ages of eternity.

Hatred and Love

That which I am can be judged of by man, by that which I say, and that which I do. It is judged of by God, according to that which I love, and that which I hate. My words and my actions are more or less a manifestation of the love and hatred which exist in my heart. In the word of God, the love and hatred of the natural man, and the love and hatred of the new man are set before us, so that we may therefore behold ourselves, as seen not by man, but by God. Let us, beginning with the Old Testament, look at the hatred and love of the natural man.
He hates (21 Things)
The Lord, Deuteronomy 5:9, &c.
Christ, Psalms 18:17, &c.
Instruction, Psalms 1:17, &c.
Knowledge, Proverbs 1:22, 29
The poor, Proverbs 14:20
Life, Ecclesiastes 2:17
All his labor, Ecclesiastes 2:18
Him that rebuketh him, Proverbs 9:8, &c.
Israel, Psalms 105:25.
The lying tongue hates those that are afflicted by it, Proverbs 26:28
The upright, Proverbs 29:10
The neighbor, Deuteronomy 19:11
The righteous, Psalms 34:21
Peace, Psalms 120:6
Zion, Psalms 129:6
Reproof, Proverbs 12:1, &c.
His own soul, Proverbs 29:24
The good, Micah 3:2
God, Psalms 83:2.
Wisdom, Proverbs 8:36
He loves (27 things)
Them that hate the Lord, 2 Chronicles 19:2
Evil more than good, Psalms 52:3
All devouring words, Psalms 52:4
Vanity, Psalms 4:2
Cursing, Psalms 109:17
Violence, Psalms 11:5
Death, Proverbs 8:36
The bed of another than the Lord Isaiah 57:8
Strangers, Jeremiah 2:25
Prophets prophesying falsely, and priests bearing rule by their means, Jeremiah 5:31
The sun, the moon, the stars as objects of worship, Jeremiah 8:2
To wander, Jeremiah 14:10
“Give ye,” Hosea 4:18
A reward, Hosea 9:1
To oppress, Hosea 12:7
Simplicity, Proverbs 1:22
The rich, Proverbs 14:20 (margin)
Transgression, Proverbs 17:19 Strife, Proverbs 17:19
Pleasure, Proverbs 21:17
Wine, Proverbs 21:17
Oil, Proverbs 21:17
Silver, Ecclesiastes 5:10
Sleep, Proverbs 20:13; Isaiah 56:10
Abundance, Ecclesiastes 5:10
Gifts, Isaiah 1:23
Evil, Mic. 3:2
In the New Testament—
He hates (7 things.)
The disciples of Christ, Matthew 10:22 &c.
Christ, Luke 19:14, &c.
The Father, John 15:24
God, Romans 1:30
The light, John 3:20
A brother, 1 John 2:9, &c.
One another, Titus 3:3
He loves not (5 things.)
One that reproveth him, Proverbs 15:12
The truth, 2 Thessalonians 2:10
God, John 5:42
Jesus, John 8:42
His brother, 1 John 3:10
He loves (16 things.)
Money, 1 Timothy 6:10
Those who love him, Matthew 5:46
To pray where he can be seen of men, Matthew 6:5
The uppermost rooms at feasts, Chief seats in the synagogues, Greetings in the markets, to be called of men Rabbi, Matthew 23:6-8
To gain respect by his dress, Mark 12:38
Men of the world, John 15:19
The world, 1 John 2:15
Darkness, John 3:19
The praise of men, John 12:43
The wages of unrighteousness, 2 Peter 2:15
Himself, 2 Timothy 3:2
Pleasures rather than God, 2 Timothy 3:4
A lie, Revelation 22:15
Let us bear in mind in reading these lists that in each case it is not that a selection is made of the objects of love and hatred of the natural heart. All are here given. And thus we find in this portrait of the heart drawn by the hand of God, no good thing is the object of love, nothing but that which is good is the object of hatred in the unconverted man. With the aid of a Concordance this can easily be verified. May it serve to awaken some whose way has as yet been “right in their own eyes.” May it serve to teach us more of the power and value of the work of Christ, by means of which the deepest roots of love and hatred are reached and destroyed, and replaced by a new love, a new hatred, precisely and diametrically the reverse of the love and hatred of the old man. Let each consider whether this marvelous change has really taken place in his or her case. The reversal of these mighty mainsprings of all action and thought is not such a small fact that it can happen without our knowledge of it. “I love the things that once I hated, and I hate the things that once I loved,” was the answer of a poor girl when asked if she knew she had been born again. It is true that it is by looking away from self to Christ, and to Christ only, that we receive forgiveness and life. But where forgiveness and life are, this mighty change is the necessary consequence. “Turned from darkness to light, from the power of Satan unto God.” We will next time look through the deeply interesting passages on the bright side of the subject-the love and hatred of the new man.
The Holy Bible: No. 7. —Remarks Upon The Books Of The Old Testament.
THE SONG. Solomon was not only a Preacher (Ecclesiastes). and a Moralist (Proverbs), but a Song-composer (Canticles). Of the coos Songs (1 Kings 4:32) written by Solomon, all have perished save this one which is styled by way of preeminence “The Song of Songs,” unless we include in the number of 1005 the two psalms 72 and 127 attributed to Solomon.
The book was written in Palestine, probably Jerusalem, by Solomon in the early period of his reign, about 1014 B.C.
All Jews and Jewish writers in ancient times regarded the book as a sacred one, and it has always formed part of the Hebrew canon unquestioned till modern times. It also received the seal of the risen Lord as contributing its quota of testimony to Himself—His sufferings and glories.
THE PROPHETS.
Prophecy and God’s government of the earth, having Palestine as the land, Jerusalem then Babylon, and again Jerusalem as the City, Judah or Israel as the people, and the glory of Christ as the object, form the ground-work and basis of the prophetic revelations contained in the next 17 books-from Isaiah to Malachi.
ISAIAH. This is the grandest, sublimest and most comprehensive of the prophetical books; and because of its copiousness of subjects and wide sweep of the prophetic future occupying the whole scene of God’s purposes respecting Israel and the nations, it is first in order in all Hebrew and English Bibles. If Isaiah lived to the close of Hezekiah’s reign, then he must have worn the prophetic mantle for a period of at least 60 years, dating his introduction to the prophetic office from the last year of Uzziah’s reign (Chapter 6). Being a Judah-prophet, and standing in high repute in the royal court, these magnificent prophecies were mainly uttered in Jerusalem. Jewish tradition asserts that the aged prophet, then about go years old, was “sawn asunder” during the reign of Manasseh, and that to protract his sufferings a wooden saw was used for the cruel purpose. Isaiah too being their favorite prophet must have a royal parentage: so they tell us that Amoz the father of the prophet was a brother of king Amaziah. These traditions are not supported by a particle of evidence. We do not say they are false, neither can we say they are true. This great prophecy is divided into two main portions, the first occupying chaps. 1-39, the second part consist of chaps. 40 to the end. Now in this latter portion the prophetic intimations respecting Babylon and other nations are remarkably full, and have been fulfilled to the letter. Even Cyrus, the Deliverer of the Jews from their Chaldean exile and Destroyer of Babylon, was prophetically appointed for the work, and surnamed about 150 years before he was born. (chaps. 44 and 45.) Here then our modern critics are on the horns of a dilemma. If this latter part of the prophecy be really the work of the “Evangelical Prophet,” or of the “Fifth Evangelist” as some have termed Isaiah, then the authority of Holy Scripture is supreme, for God alone can reveal the future, but then this portion of Isaiah is an integral part of the book. How then can it be got rid of? Well, it is said that the last 27 chapters were written after the events by Ezra, who is thus made the author of a stupidly arranged imposition. Can our denunciations of such unfounded suppositions be too scathing or severe? When our Lord went into the synagogue at Nazareth, there was handed to him “the book of the prophet Esaias,” (Luke 4:17-21). Ah! did the Lord not know what our modern infidel scholars have found out, that only the first 39 chapters in general constituted the book of Isaiah. He read a portion of Chapter 61, that is, one of the so-called spurious chapters, and when finished, He said “this day is this Scripture fulfilled in your ears.” Was Christ reading, applying to the consciences of His hearers, and fulfilling what falsely professed to be written by Isaiah? But the theory is baseless, and absolutely false, for Paul cites from the “great unnamed” (Chapter 65) The one to whom this title is applied by German and English divines, was Isaiah to him (Romans 10:20) and Isaiah and Scripture to the Lord (Luke 4) Why these persistent efforts to set aside the historical Moses and the prophetic Isaiah? Just this, dear reader, that you may doubt everything and believe nothing. The full verbal inspiration of the Scriptures is the ground of all authority. Hold fast, then, the written word of God.

Eastern Manners and Customs: "The Gift of God"

“The gift of God.” —John 4:10.
No cry (in Egypt) is more striking than the short and simple cry of the Water-carrier. “The gift of God,” he says, as he goes along with his water-skin on his shoulder. It is impossible to hear this cry without thinking of the Lord’s words to the woman of Samaria: “If thou knewest the gift of God and who it is that saith to thee, give me to drink; thou wouldest have asked of him, and he would have given thee living water” (John 4:10). It is very likely that water, so invaluable, and so often scarce in hot countries, was in those days spoken of; as now, as “the gift of God,” to denote its preciousness; if so, the expression would be very forcible to the woman, and full of meaning. —Miss M. I. Whately.
“Baldness is come upon Gaza.” —Jeremiah 47:5.
The remarkable feature (in Gaza) was the numerous mounds of a kind I have not observed elsewhere. Each is round, and of white sand, and each is girt with weeds or plants, and each looks precisely like the bald pate of an old man. —Rob Roy.
“Anoint the shield.” —Isaiah 21:5.
It was customary to smear the shields (made of hide) over with oil, to render them smooth, so that the weapons of the enemy might slide off, and also to preserve them from being injured by rain. This was done before engaging in battle. —
Henderson.
In 2 Samuel 1:21, David laments that the shield of Saul had been “vilely cast away... as though it (as the word sup plied should be) had not been anointed with oil “; in which case it would have been worthless.

Analysis of Haggai

Haggai prophesied in Jerusalem after the return from the captivity.
Subject. —The House of the Lord.
1. First Prophecy: To Build the House
Haggai 1
A. Prophecy
1:1-11
B. Response
1:12-15
2. Second Prophecy: Encouragement by the Lord’s Power and Final Glory
2:1-9
3. Third Prophecy: State of the People
2:10-19
4. Fourth Prophecy: To Zerubbabel (Christ) Chosen of the Lord
2:20-23

Analysis of Zechariah

Subject. —The Restoration of the people (partially at the time, but fully at the end) in connection with Jerusalem rather than exclusively with “the house” (the temple).
1. Introduction
Zechariah 1:1-6
2. Prophecy: Gentiles & Jerusalem
1:6-6:15
A. First vision (horses); Jehovah’s care for Jerusalem
1:6-17
B. Second vision (horns): Final Destruction of Israel’s oppressors
1:18-21
C. Third vision (measuring line): Restoration of Jerusalem
2
D. Fourth vision (Joshua): Cleansed and Clothed (representing the people)
3
a. Joshua before the Lord
3:1-5
b. Placed on his responsibility
3:6-7
c. Typical of Christ
3:8-10
E. Fifth vision (gold candlesticks): Jerusalem a light on earth maintained by the royalty and priesthood
4
F. Sixth vision (flying roll): Judgment of the wicked in Israel
5:1-5
G. Seventh vision (ephah of lead)
5:6-11
H. Eighth vision (four horses): Four Gentile empires
6:1-8
1. Ninth vision (the branch): Full result in Christ
6:9-15
3. Prophecy: Jerusalem and Christ
7-14:21
A. Hardness, insincerity, and judgment of the Jews
7
a. During their captivity
7:1-7
b. Previously
7:8-14
B. The Lord’s mercy to Jerusalem
8-9:7
a. At that time, detailed
8:1-15
b. Conditional
8:16-17
c. Future and unconditional
8:18-23
d. Extending over all the land
9:1-7
C. Blessing by Messiah
9:8-10:12
a. His coming
9:8-10
b. Restoration of Israel and Judah
9:11-10:12
D. Details as to Messiah’s present rejection
11:1-4
a. The land overrun
11:1-6
b. Rejection of Christ
11:7-14
E. Antichrist in figure
11:15-17
F. Final restoration in Jerusalem
12-14
a. Enemies judged
12:1-9
b. Judah’s confession of sin
12:10-14
c. Cleansing from idols and false prophets
13:1-4
d. Christ introduced—wounded and smitten
13:5-7
e. One third of Judah finally saved
13:8-9
f. Coming of Christ to deliver them
14:1-5
g. Coming of Christ generally
14:6-11
h. Judgment of Judah’s enemies
14:12-15
i. Jerusalem—the center of worship and holiness to the Lord
14:16-21

The Symbolic Language of the Bible: Eagle - Fountatins

Symbol
Meaning
Reference
Eagle
Emblem of strength, safety, tenderness, and care
Exodus 19:4; Deuteronomy 32:11
 
Sure and thorough judgment
Luke 17:37; Job 39:29, 30
 
King of Babylon; King of Egypt
Ezekiel 17:3, 7
Ears
Human attention
Matthew 13; Revelation 2:11
 
Divine attention
Psalms 34:15
 
Devoted obedience
Psalms 40:6
Earth
Prophetically, the Roman Empire
Revelation 10:2; 13:11
Earthquake
Prophetically, the convulsion of a settled order of things
Isaiah 29:6; Revelation 6:12; 16:18
Eating
Personal appropriation of Christ; entering by faith into the reality of His death
John 6: 51-57
 
Communion and fellowship generally
1 Corinthians 10:16; 5:11; Acts 11:3-9; Song of Solomon 5:1; Matthew 26:26
 
The priests’ eating of the sin and other offerings expressed their thorough identification with what those sacrifices respectively set forth
See Exodus and Leviticus
Eyes
Divine perception and intelligence
2 Chronicles 16:9; Revelation 4:8
 
Direction and guidance
Numbers 10:31; Psalms 123:2
Fat
Fruitfulness, abundance, excellence
Psalms 63:5; 92:14; Numbers 13:20; Ezekiel 34:20
 
Utter insensibility of heart and conscience towards God
Isaiah 6:10; Psalms 119:70; Deuteronomy 32:15
 
The fat of the sacrifices set forth the holy energy and devotedness of will which led the Blessed One to death
Leviticus 1 to 7
Face
Intelligence
Revelation 4:7; Ezekiel 1:10
 
The Divine presence
Exodus 33:13-23
Feet
Christian walk and ways
Ephesians 6:15; John 13:1-10
 
Under the feet; thorough subjection
1 Corinthians 15:27; Ephesians 1:22; Romans 16:3
Fig Tree
A kingdom
Judges 9:10-11
 
Israel nationally
Luke 21:29; 13:6, 7; Hosea 9:10
 
Security, prosperity, peace
Zechariah 3:10; Mic. 4:4; 1 Kings 4:25
Fire
Judgment
Matthew 25:41
 
Purification
Malachi 3:2
 
Action of the Word of God
Jeremiah 23:29
First-born
Dignity; not necessarily an expression denoting birth
Psalms 89:27; Colossians 1:15
Fish
The rulers of Egypt
Ezekiel 29:4, 5
Flesh
The nature of man as such, or that principle of life and action in man, which in its very nature, is opposed to God
Genesis 6:3; Romans 7:5; Galatians 5:16-19; Ephesians 2:3
 
Mere human life, without reference to its moral character
Luke 3:6; Philippians 1:22; Matthew 24:22
Forehead marked
Specially set apart
Ezekiel 9:4; Revelation 14:9; 13:16
Forest
Kingdom
Ezekiel 20:46; Jeremiah 21:14; Isaiah 10:18, 19
Fornication
Illicit intercourse with the world
Revelation 2:20, 21; 17:2; Ezekiel 16:15
Foundation
Immovable security
2 Timothy 2:19; Isaiah 28:16
Fountains
Sources
Psalms 36:9; Revelation 8:10; 7:17; Isaiah 41:13

The Revised Version of the New Testament: Mark 1-3:5

Mark 1-3:5.
1:2. — “Even as it is written in Isaiah the prophet.” The reading of the Authorized Version “in the prophets” is that of one important manuscript. The words “in Isaiah the prophet” no doubt present a difficulty, as the remainder of the verse is quoted not from Isaiah, but from Malachi 3. But there are several difficulties of this kind connected with quotations from the Old Testament.
1:14. — “Preaching the gospel of God.” One manuscript has “the gospel of the kingdom of God.” “The gospel of God,” and “the gospel of the kingdom” are common phrases in the New Testament; but we do not think that the expression “ the gospel of the kingdom of God” occurs anywhere, except in this passage.
1:24. —In this verse the clause, “Let us alone” is omitted by the Revisers, in accordance with some of the oldest manuscript.
2:14. “The place of toll” is possibly preferable to “ the receipt of custom,” as being more intelligible to modern readers. In Greek this idea is expressed in a single word, derived from the noun translated “custom” (both in the Authorized and Revised Versions) in Romans 13:7.
2:18. — “John’s disciples and the Pharisees were fasting” this is the literal and evident meaning of the passage. The rendering of the Authorized Version, “used to fast,” is far less appropriate.
3:5. — “His hand was restored.” The words “whole as the other” have here been omitted.
(To be continued)

Notes on Last Month's Subject: "Children" As Spoken of in Scripture

X. — “Children” As Spoken of In Scripture.
THE subject we are about briefly to consider is of peculiar interest to two classes of our readers: those who are parents; and those who have not as yet left the parental roof. An attentive study of the subject as given last month, with a careful weighing of the numerous Scriptures referred to, will prove of great value to suchapter
In our present brief notes, however, we do not feel that we can do more than take up four points; two of which are of special interest to parents, and two to children.
The first is the Scripture quoted at the beginning of the subject, “Thou and thy house.” It is hardly needful for us to run through Scripture to show that both by promise and example God clearly spews that this is His designed order. The children of Christian parents are in a place of special blessing and privilege. Their parents have the above and other Scriptures to rest on, in faith that the same power which saved them will also save their children, it may be, from their earliest years. But the blessing must be waited for in prayer and faith, using all the means possible to set the truth as it is in Jesus before their “house.” These promises are not given to enable us to sit down and fold our hands and say, “Oh, we are Christians, and so our children are sure to be saved,” but to serve as a ground for confiding faith, and as a stimulus to earnest prayer. Moreover, our ways must not contradict our faith and our prayers. It is vain to be crying to God to fit our children for heaven when all our efforts are directed to mere worldly advantages, and tend to make them forget there is a heaven at all.
We must show to God that we are really in earnest about the matter by consulting His glory first in every step that we take for our children’s good. One other way yet remains to further the object we have at hears, and that is our own example. This too must be in keeping with our faith, our prayers, and our precepts. Children will not listen to parents speaking on a subject about which it is plain they care but little themselves, nor will they think much of heavenly blessings if they see their parents entirely absorbed by earthly ones. Children are quick to mark inconsistency in this.
But, on the other hand, those who would realize the promise of “thou and thy house” must remember the when and the how are all in God’s hands. Cramming the young mind with high doctrines, or cultivating a proficiency in discussing dogmas, are often anything but stepping stones to salvation, and in later years frequently bring on a fatal reaction. No harm however can be done by speaking loving words and by sheaving forth Christ Himself, letting His beauty and love find their way to the young heart, and leaving the doctrines to follow in due time.
But we must pass on to our second point, and that is the Scripture alluded to on p. 113—Matthew 18:10-14. This spews two things; first, that children are born lost, but are saved in virtue of Christ’s work. If this were all, then all the world would be saved. But then comes the second point, that too many alas! when old enough reject, instead of accepting, the Savior so freely provided. We are persuaded that there is a time when individual moral responsibility to God begins for every child, the age varying of course with the development.
Before this time they are safe if they die, on the ground of the death of Christ; after this time they are saved or lost according as they accept or reject for themselves the proffered Savior. It is well to remember this, and especially when teaching the very young, for it is clear that those who have never rejected Christ must be on a different ground from those who have.
The two points we would touch on, of interest to those of our readers who are still under the parental roof, are both also under the head of “Children generally.” We find here that children are “exhorted to obey their parents and to obey God.” But the question is often asked by those who have careless or unconverted parents, What am I to do when their commands are directly opposed to God’s? That there are such cases none can deny, but that they are not nearly as common as is supposed, we strongly affirm. The first thing is to see whether God has really commanded what the parent forbids. It will often be found that such is not the case, but the point pressed is merely a question of Christian privilege, which it would be more honoring to God cheerfully to forego than insist on. One point, however, is abundantly clear, that the general obedience of any child who feels obliged to go contrary to his or her parents’ wish, should be perfect, so that it may be evident to them that the disregard of their wishes arises from no spirit of opposition, but from a real exercise of conscience. The love of a truly christian child would also seek to show at such a time the pain felt in having thus to obey God rather than man. W e repeat however that such extreme cases are by no means common. Waiting and prayer will generally break down much opposition, especially if combined with the walk of 1 Peter 3. Unquestionably the first earthly duty of all christian children is obedience to their parent’s wishes. We have had many letters written in deep distress at a supposed necessity to disobey a parent’s wish; but in every case we have counseled patience and prayer, or pointed out that there was no command of God on the subject, and in several cases have been cheered by receiving letters expressing the good results following a truly humble waiting upon God, and increased consistency in general walk.
The last point we would allude to is in 2 Timothy 3:15, the advantage of knowing the Scriptures from a child. The younger our reader is the more earnestly would we press upon him to make scripture increasingly his study. It is a good foundation on which every good work afterward can be built. It is a safeguard against a thousand evils. And when the time of youth is once passed, the mind gradually loses its receptive and retentive capacity, and study of all sorts becomes increasingly difficult. Use then the present golden time to store your mind with good. Jesus has won your heart, that is well. The first thing undoubtedly is to have a full heart, but this is no reason why there should be a empty head; affection is not increased by ignorance, if the one loved be worth knowing, and with Christ this is pre-eminently true. The more we know of Him the more we love Him, and all scripture is full of Him. Let this thought then redouble the ardor and diligence of every member of the Bible Students’ Class, as well as every reader of these pages.

This Month's Subject: The Christian's Standing and State

The subject worked out for this month is—
The Christian’s Standing and State.
We are glad to be able to record that this month a considerably larger number of the Class have sent in papers, and this confirms us in the opinion expressed last month that the subject then selected had proved too difficult. At the same time we have had only one paper in two divisions, and from this cause the subject may not have been thoroughly worked out. It will be obliging if any who are compelled to give up sending in papers will let us know, so that the allotment of divisions may be more satisfactorily made.
Without anticipating the remarks to be made next month, we may call attention to the wonderful catalog of the blessings conferred upon us by God on the ground of the accomplished work of Christ, and thus ours unconditionally. How gracious of our God to secure them to us in so firm a foundation. May the consideration of His grace encourage us to live more to His glory who has done so much for us.
I. The blessings and privileges, past, present, and future connected with the believers’ standing in Christ, including all that he is said to be or to have, in virtue of a simple faith in Christ as his Savior.
PAST BLESSINGS AND PRIVILEGES.
He is saved from his sins, Matthew 1:21.
He is passed from death unto life, John 5:24.
He is clean through Christ’s words, John 15:3.
He is freely justified by God’s grace, Romans 3:24; Titus 3:7.
His iniquities are forgiven, his sins are covered, and sin is not imputed unto him, Romans 4:7, 8.
He is justified by faith, Romans 5:1; Galatians 2:16; by the blood of Christ, Romans 5:9.
He is reconciled to God by the death of Christ, Romans 5:10.
He has received the reconciliation, Romans 5:11.
The grace of God and the gift by grace has abounded unto him, Romans 5:15.
He has received abundance of grace, and of the gift of righteousness, Romans 5:17.
He is dead (or has died) to sin, Romans 6:2.
He was baptized unto the death of Jesus Christ, Romans 6:3; Colossians 2:12.
He was buried with Christ, Romans 6:4.
He has been planted together in the likeness of Christ’s death, Romans 6:5.
His old man is crucified with Christ, Romans 6:6; Galatians 2:20.
He is dead with Christ, Romans 6:8.
He is made free from sin, Romans 6:18.
He is become dead to the law by the body of Christ, Romans 7:4; 2:19.
He is delivered from the law, being dead to that (margin) wherein he was held, Romans 7:6.
He has received the spirit of adoption, Romans 8:15.
He was foreknown by God, predestinated to be conformed to the image of God’s Son, called and justified, Romans 8:29, 30.
He is called into the fellowship of God’s Son, 1 Corinthians 1:9
God has shined into his heart, 2 Corinthians 4:6.
God has reconciled him to Himself, 2 Corinthians 5:18. Colossians 1:21.
Christ gave Himself for his sins, to deliver him from this present evil world, Galatians 1:4.
Christ loved him, and gave Himself for him, Galatians 2:20.
He is blessed with Abraham, Galatians 3:9.
He has been redeemed from the curse of the law, Galatians 3:13.
The world is crucified unto him by the cross of Christ, Galatians 6:14. He has put on Christ, Galatians 3:26.
He has crucified the flesh, with the affections and lusts, Galatians 5:24.
He is blessed with all spiritual blessings in heavenly places in Christ, chosen in Him before the foundation of the world, predestinated unto the adoption of a child, Ephesians 1:3, 4, 5.
He is accepted in the Beloved, Ephesians 1:6.
God has abounded toward him in all wisdom and prudence, and has made known to him the mystery of His will, Ephesians 1:8, 9.
He has obtained an inheritance in Christ, in whom also he has trusted, and in whom he has been sealed with the Holy Spirit of promise, Ephesians 1:11-13.
He has been quickened with (also Colossians 2:13,) raised with (also Colossians 3:1), and made to sit in heavenly places in Christ, Ephesians 2:5, 6.
He is saved by grace, Ephesians 2:8.
He is the workmanship of God, Ephesians 2:10.
He is made nigh by the blood of Christ, Ephesians 2:13.
He is called in one hope of his calling, Ephesians 4:4.
He is sealed by the Holy Spirit of God unto the day of redemption, Ephesians 4:30; 2 Corinthians 1:22.
God has forgiven him for Christ’s sake, Ephesians 4:32.
Christ gave Himself for him, Ephesians 5:2.
He is made meet to be partaker of the inheritance of the saints in light, Colossians 1:12.
He is delivered from the power of darkness, and translated into the kingdom of the Son of God’s love, Colossians 1:13.
His trespasses are forgiven, Colossians 2:13; 1 John 2:12.
He has put off the old man, and put on the new, Colossians 3:9, 10.
He has turned to God from idols, to serve the living and the true God, and to wait for His Son from heaven, 1 Thessalonians 1:9, 10.
God has called him to His kingdom and glory, 1 Thessalonians 2:12.
He is called unto holiness, 1 Thessalonians 4:7.
He is chosen unto salvation, 2 Thessalonians 2:13, and called by the gospel, 5.
He has received everlasting consolation and good hope through grace, 2 Thessalonians 2:16.
He has received the spirit of power, of love, and of a sound mind, 2 Timothy 1:7.
He is saved, and called with a holy calling, 2 Timothy 1:9.
He is saved according to the mercy of God, who has shed the Holy Ghost abundantly on him through Jesus Christ his Savior, Titus 3:5, 6.
His sins are purged by Christ, Hebrews 1:3.
He is delivered from the fear of death, Hebrews 2:15.
He is sanctified by the will of God through the offering of the body of Christ once, Hebrews 10:10.
He is perfected forever by the one offering of Christ, Hebrews 10:14.
God has begotten him of His own will with the word of truth, James 1:18.
He is begotten again unto a living hope, 1 Peter 1:3.
He is redeemed with the precious blood of Christ, 1 Peter 1:19.
He is born of the incorruptible seed, the word of God, 1 Peter 1:23.
He is called unto God’s eternal glory, 1 Peter 5:10.
He has obtained precious faith, 2 Peter 1:1.
God has bestowed on him all things that pertain unto life and godliness, and great and precious promises, 2 Peter 1:3, 4.
He is purged from his sins, 2 Peter 1:9.
Present Blessings and Privileges.
He is the light of the world, Matthew 5:14.
He is in the way that leadeth unto life, Matthew 7:14,
He is the object of the Father’s constant care, Matthew 10:30; Luke 12:7.
Power is given to him to become a Son of God, John 1:12.
He possesses eternal life, John 3:15.
As drinking of the water that Christ gives, he has in him a well of water springing up into everlasting life, John 4:14.
He is indwelt by the Holy Ghost, John 7:39; 14:16; 1 Thessalonians 4:8.
He hears and knows the voice of the Good Shepherd, John 10:14, 27.
He receives the peace of Christ, John 14:27.
He is kept by the Father from evil, John 17:15.
He is not of the world, even as Christ was not of the world, John 17:16.
He is sent unto the world by Christ, as Christ was sent into the world by His Father, John 17:18.
He is sanctified through the truth, John 17:19.
He is called of Jesus Christ, Romans 1:6.
And called a saint, Romans 1:7.
Salvation is his, Romans 1:16.
He lives by faith, Romans 1:17.
The righteousness of God is unto and upon him, Romans 3:22.
Righteousness is imputed unto him, Romans 4:6.
He has peace with God, Romans 5:1, access by faith into grace, 5:2, and has the glory of God as his hope, 5:2.
He is able to glory in tribulation, Romans 5:3.
The love of God is shed abroad in his heart, Romans 5:5
He joys in God, Romans 5:11.
He is not under the law, but under grace, Romans 6:14.
He is become the servant of righteousness, Romans 6:18.
He is married to Christ, Romans 7:4.
There is no condemnation to him, Romans 8:1.
He is made free from the law of sin and death, Romans 8:2.
He is not in the flesh, but in the Spirit, Romans 8:9.
Christ is in him, Romans 8:10; 2 Corinthians 13:5.
He is a debtor not to the flesh to live after the flesh, Romans 8:13.
He is the child of God, the heir of God and joint heir with Christ, Romans 8:17; Galatians 4:6, 7.
He has the first fruits of the Spirit, Romans 8:23.
He is saved in hope, Romans 8:24.
All things work together for good to him, Romans 8:28.
Christ makes intercession for him, Romans 8:34.
Nothing can separate-him from the love of God, Romans 8:34.
He is a vessel of mercy, Romans 9:23.
He is the Lord’s, Romans 14:8.
He is sanctified in Christ Jesus, 1 Corinthians 1:2.
Christ is made to him wisdom, righteousness, sanctification, redemption, 1 Corinthians 1:30.
He has the mind of Christ, 1 Corinthians 2:16.
All things are his, 1 Corinthians 2:21.
He is washed, sanctified, justified, 1 Corinthians 6:11.
His body is the temple of the Holy Ghost, 1 Corinthians 6:19.
He is bought with a price, and his body is God’s, 1 Corinthians 6:20; 7:23.
By one Spirit he and his fellow believers are baptized into one body, 1 Corinthians 12:13.
God gives him the victory through his Lord Jesus Christ, 1 Corinthians 15:57.
God comforts him in all his tribulations, 2 Corinthians 1:4.
He stands by faith, 2 Corinthians 1:24; and walks by faith, 2 Corinthians 5:7.
He is an epistle of Christ, 2 Corinthians 3:3.
He with unveiled face beholds the glory of the Lord, 2 Corinthians 3:18.
He is a new creature in Christ, 2 Corinthians 5:17.
He is made the righteousness of God in Christ, 2 Corinthians 5:21.
Through the poverty of Christ he is rich, 2 Corinthians 8:9.
He is a child of God by faith in Jesus Christ, Galatians 3:26.
He knows or rather is known of God, Galatians 4:9.
He is the child of promise, Galatians 4:28.
He, through the Spirit, waits for the hope of righteousness by faith, Galatians 5:5.
He has redemption through the blood of Christ, Ephesians 1:7; Colossians 1:14.
God’s power toward him is exceeding great, Ephesians 1:19.
Christ is his peace, Ephesians 2:14.
He has access through Christ by the Spirit unto the Father, Ephesians 2:18.
He is a fellow citizen with Lie saints and of the household of God, Ephesians 2.19,
He is a partaker of the promise of God, Ephesians 3:6.
He has boldness and access with confidence, Ephesians 3:12.
He is privileged to know the love of Christ, Ephesians 3:19.
Grace is given to him according to the measure of the gift of Christ, Ephesians 4:7.
He and his fellow-believers are members one of another, Ephesians 4:25.
He is a dear child, Ephesians 5:1.
He is light in the Lord, Ephesians 5:8.
He is a member of the body of Christ, Ephesians 5:30.
God works in him to will and to do of His good pleasure, Philippians 2:13.
His conversation (citizenship) is in heaven, Philippians 3:20.
His name is in the book of life, Philippians 4:3.
God supplies all his needs, Philippians 4:19.
A hope is laid up for him in heaven, Colossians 1:5.
Christ is in him, the hope of glory, Colossians 1. 27.
He is complete in Christ, Colossians 2:10.
His life is hid with Christ in God, Colossians 3:3.
He is the elect of God, Colossians 3:12; 1 Thessalonians 1:4.
He serves the Lord Christ, Colossians 3:24.
He is the child of light, 1 Thessalonians 5:5.
He looks for that blessed hope and the glorious appearing of the great God and his savior Jesus Christ, Titus 2:13.
He is one with Christ, who is not ashamed to call him His brother, Hebrews 1:11.
Ile is a partaker of the heavenly calling, Hebrews 3:1.
He enters into rest, Hebrews 4:3.
He has a great high priest—Jesus, the Son of God, Hebrews 4:14.
He can come boldly unto a throne of grace, Hebrews 4:16.
He has a strong consolation, Hebrews 6:18; and a hope as an anchor of his soul, ver. 19.
He draws nigh to God.
Christ appears for him in the presence of God, Hebrews 9:21.
The Holy Ghost is a witness to him, Hebrews 10:15.
He has boldness to enter into the holiest by the blood of Jesus, Hebrews 10:19.
His heart is sprinkled from an evil conscience, his body washed with pure water, Hebrews 10:22.
He has in heaven an enduring substance, Hebrews 10:31.
He lives by faith, Hebrews 10:38.
A better thing has been provided for him, Hebrews 11:40.
He has come unto Mount Sion, &c., Hebrews 12:22.
He receives a kingdom which cannot be removed, Hebrews 10:28.
He has an altar, Hebrews 13:10
He is kept by the power of God, 1 Peter 1:5.
He is a living stone, built into a spiritual house, 1 Peter 2:5.
He is chosen a royal priest, one of a holy nation, and of a peculiar people, 1 Peter 2:7.
He has the word of prophecy made more sure, 2 Peter 1:19.
His fellowship is with the Father, and with his son Jesus Christ, 1 John 1:3.
He has fellowship with his fellow believers, 1 John 1:7.
He knows the Father, 1 John 2:13.
He has an unction from the Holy One, 1 John 2:20.
A promise, even eternal life is made to him, 1 John 2:2.3.
The Father has bestowed such love on him that he is called the child of God, 1 John 3:1.
Love is made perfect with him, 1 John 4:17.
He is born of God, 1 John 5:1.
The truth dwelleth in him, 2 John 2.
He is sanctified by God the Father, preserved in Jesus Christ and called, Jude 1.
Future Blessings and Privileges.
He shall not come into judgment, John 5:21.
He shall never perish, John 10:29, 30.
If dead at the time of Christ’s return he will live, and if living he will never die, John 11:25,26; 1 Corinthians 15:51, 52; 1 Thessalonians 4:14-17.
A place is prepared for him, to which Christ will come and receive him, John 14:2, 3.
He will be with Christ and behold the glory which God has given Him, John 17:24.
He will be saved from wrath through Christ, Romans 5:9.
He will be saved by the life of the Son of God, Romans 5:10.
He will reign in life by Jesus Christ, Romans 5:17.
He will be in the likeness of Christ’s resurrection, Romans 6:5.
He will live with Christ, Romans 6:8.
His mortal body will be quickened, Romans 8:11.
He will bear the image of the heavenly, 1 Corinthians 15:49.
God will raise him up by Jesus, 2 Corinthians 4:14.
He will obtain an exceeding and eternal weight of glory, 2 Corinthians 4:17.
He will be to the praise of God’s glory, Ephesians 1:12.
In the ages to come God will show the exceeding riches of His grace in His kindness to him through Christ Jesus, Ephesians 2:7.
God who has begun a good work in him, will perform it until the day of Jesus Christ, Philippians 1:6.
Christ will change his body of humiliation and fashion it like unto His body of glory, Philippians 3:21.
He will be presented holy, unblameable, and unreproveable in the sight of God, Colossians 1:22.
He will appear with Christ in glory, Colossians 3:4.
A rest remains for him, Hebrews 4:9.
He shall be saved to the uttermost, Hebrews 7:25.
Christ will appear unto him, the second time without sin unto salvation, Hebrews 9:28.
When Christ appears he will be like Him, 1 John 3:2.
He looks for the mercy of his Lord Jesus Christ unto eternal life, Jude 21.
Unto Him that loveth us, and hath washed us from our sins in His blood, and hath made us a kingdom, priests unto His God and Father, to Him be the glory and the dominion forever and ever. Amen.
2. —The blessings and privileges, past, present, and future, connected with a believer’s practical state, including all that may characterize him, or that he may become in virtue of a godly and faithful walk.
We would add here that some of the Class do not appear to have quite understood the scope of this division of the subject. It was not intended that the exhortations to, or the characteristics of, a godly and faithful walk should be searched out, but rather the blessings and privileges which are and will be the believer’s in consequence, as we may put it, of his following out these exhortations and exhibiting these characteristics in a practical manner during his path in this world. Some of the papers which have been sent in however have given us a hint as to what is likely to prove an acceptable subject for a future occasion.
We trust that in reading the list of blessings that follows, each one will carefully refer to the context, so as to see the conditions on which they are ours; the result will then be of real practical benefit.
Present Blessings.
Matthew 5:3-11; Luke 6:20-23.
He is the child of his Father which is in heaven, Matthew 5:45; Luke 6:35; 2 Corinthians 6:18.
He finds rest in bearing Christ’s yoke, Matthew 11:29.
He is recognized by Christ as His brother, Matthew 12:50; Mark 3:35.
He does not walk in darkness, but has the light of life, John 8:31.
He is a disciple of Christ indeed, and knows and is made free by the truth, John 8:31.
“My Father will love him, and we will come unto him and make our abode with him,” John 14:23.
He bears fruit as abiding in Christ, John 15:4.
His prayers are answered, John 15:8.
He abides in Christ’s love, John 15:10.
He is the friend of Christ, John 15:14.
He has his fruit unto holiness, and the end everlasting life, Romans 5:22.
He proves what is that good and perfect and acceptable will of God, Romans 12:2.
He is acceptable unto God and approved of men, Romans 14:8.
His labor is not in vain in the Lord, 1 Corinthians 15:58.
He is able to rejoice in the testimony borne by his conscience, 2 Corinthians 1:12.
He is acceptable unto the Lord, 2 Corinthians 5:9.
The God of love and peace is with him, 2 Corinthians 13:11; Philippians 4:9.
He does not fulfill the lust of the flesh, Galatians 5:16.
He is not under the law, Galatians 5:18.
He is blameless and harmless, the son of God, shining as a light in the world, Philippians 2:15.
The peace of God, which passes all understanding, keeps his heart and mind through Christ Jesus, Philippians 4:7.
He pleases the Lord, Colossians 1:10.
He is a good minister of Jesus Christ, 1 Timothy 4:6.
By practicing godliness he has promise of the life that now is, and of that which is to come, 1 Timothy 4:8.
He is a vessel unto honor, sanctified and meet for the Master’s use, and prepared unto every good work, 2 Timothy 2:21.
He may be the instrument for the repentance of those who oppose the truth, 2 Timothy 2:25.
And may cause them to be ashamed, Titus 2:8.
He and his fellow-believers may be the house of Christ, and partakers of Christ, Hebrews 3:6, 14.
He is rewarded by God, Hebrews 11:6.
God deals with him as with a son, Hebrews 12:7.
He is perfect and entire, wanting nothing, James 1:4.
He puts to silence the ignorance of foolish men, 1 Peter 2:15.
He is neither barren nor unfruitful in the knowledge of our Lord Jesus Christ, 2 Peter 1:8.
The love of God is perfected in him, 1 John 2:5.
He has confidence toward God, 1 John 3:21.
He has both the Father and the Son, 2 John 9.
Future Blessings.
He will receive a reward for faithfulness during his Lord’s absence, Matthew 24:46.
He will be confessed before the Father, Matthew 10:32; Luke 12:8.
He will receive from God a recompense for giving up all for Christ, Mark 10:21, 30.
He will receive a reward, 1 Corinthians 3:14.
He will be acceptable unto the Lord, 2 Corinthians 5:9.
He will of the Spirit reap life everlasting, Galatians 6:8.
In due season he will reap, Galatians 6:9.
He will receive of the Lord whatever good thing he has done, Ephesians 6:8.
He will receive of the Lord the reward of the inheritance, Colossians 3:24.
He will receive rest, 2 Thessalonians 1:7.
He will reign with Christ, 2 Timothy 2:12.
He will receive a crown of righteousness, 2 Timothy 4:8.
He will receive a crown of life, James 1:12.
The trial of his faith will be found unto praise and honor and glory at the appearing of Jesus Christ, 1 Peter 1:7.
He will be the means of bringing glory to God in the day of visitation, 1 Peter 2:12.
He will see good days, 1 Peter 3:10.
An entrance will be ministered unto him abundantly into the everlasting kingdom of his Lord and Savior Jesus Christ, 2 Peter 1:11.
He will have confidence and not be ashamed before Christ at his coming, 1 John 2:28.
He will receive a full reward, 2 John 8.
He will eat of the tree of life which is in the midst of the paradise of God, Revelation 2:7.
He will eat of the hidden manna and will receive a white stone, and in the stone a new name written which no man, s lye he, will know, Revelation 2:17.
He will have power over the nations, Revelation 2:26, and will receive the Morning Star, (ver. 28).
He will be clothed in white raiment, his name will not be blotted out of the book of life, and Christ will confess his name before His Father and before His angels, Revelation 3:5.
He will be kept from the hour of temptation, Revelation 3:10.
He will be made a pillar in the house of God: and upon him will be written the name of God, and the name of the city of God, and Christ’s new name, Revelation 3:12.
He will sit with Christ on His throne, Revelation 3:21.

Bible Queries: Vol. 2, 165-195

Q. 165. If wisdom in Proverbs 8 means the Lord Jesus, what is the meaning of “I was set up,” and “I was brought forth?” Does ver. 31 mean that Christ was looking forward to the future? C. H. P.
A. The whole passage is highly poetic and figurative, and speak directly of the wisdom of God personified as a woman. Now inasmuch as Christ is “the wisdom of God,” in this wonderful scripture Christians of all ages have discerned the description of Christ Himself. Such phrases as you allude to are not to describe His beginning, but rather to show as far as human language can that He was ever with God, “set up front everlasting” being equivalent to this. Ver. 31 describes the delight Jehovah ever had in man, and His dwelling with Him, a subject alluded to throughout scripture (Exodus 15; John 14 &c.), but not consummated till sin is banished forever in the new heavens and earth. (Revelation 21:3).
Q. 166. (1) Please explain the latter part of Proverbs 16:10. (2) also of Proverbs 21:16.
A (1) This text speaks of the king, referring doubtless to both Solomon and Christ, and in an abstract way to the office as suchapter As a proposition this is alas! far from being literally true of all who reign. (2) Some read congregation of the giants others “congregation of the lost,” the meaning doubtless being the same as ver. 15. “Congregation” simply means “company.” Those that leave the way of understanding shall find their portion among the lost.
Q. 167. Where do all the “great multitudes “come from in Revelation 7:9? And would “nations” include England, &c.? J. C.
A. They are the Gentile inhabitants of the millennial earth just as the 144,000 are the Jewish ones. Observe these are before the throne; the 24 elders are round about it, and (ver. 13) are in no way part of the great multitude. The heavenly saints moreover have their home in the Jerusalem which has no temple; the great multitude on the contrary according to ver. 15, and Zechariah 14:16 shall worship in the temple in the earthly city. We should judge that 2 Thessalonians 4:8-12 excludes from this company all who have heard and rejected the gospel.
Q. 168. Why do we not have the “cup after supper” as spoken of in the New Testament? C. P.
A. We do. It is the Paschal supper that we no longer eat. In Luke 22 you get both suppers. The paschal supper is from ver. 13-18. This is done away for us, and the Lord’s supper instituted in its place, which follows in ver. 19, 20. “ After supper” does not mean after the Lord’s supper, but after the Jewish passover.
Q. 169. Does “ your fathers” in John 6:58 refer to their wicked ancestors, or ancestors generally? M. A. T.
A. Ancestors generally. The point is not whether these Israelites were saved or no, but that this new manna had life-giving properties that the old did not possess. As has been remarked, Christ came to His people in John 5 to deliver them (as in Egypt) with signs of miraculous power; in Chapter 6. He presents Himself to them as the heavenly manna for their wilderness journey, and in chaps. 7 as the joy of their feast in the land, but is rejected in all three.
Q. 170. What does it mean in 1 John 3:9, “Whosoever is born of God... cannot sin? If it said “ought not to sin” I could understand it. M. A. T.
A. This passage identifies the believer with the spotless new nature that he possesses by the new birth. The epistle regards the believer at the height of his proper standing in Christ. Every Christian is looked at here as acting solely in the power and energy of the new nature. But you may say he often does not. This is true, otherwise there were no need for 1:9, but this is not the subject here. It could not say “ought not to sin” for it is solely speaking here of what is born of God, and it is plain that nothing born of God can sin. The reason we ever sin is because we allow that within us to act which is not born of God. Such a Christian is not contemplated here.
Q. 171. How does the following text apply to the Lord’s supper, “Eat not of it raw, nor sodden at all with water, but roast with fire?” M. P.
A. Do not feed on a Christ that has died merely naturally (as the normal close of a perfect life) nor in any other way, save as having been the victim of the consuming fire of the righteous judgment of God. We feed on Him here not as our example and forerunner, but as our Savior, the one who endured God’s wrath for us. It is this that is expressed in being “roast with fire.”
Q. 172. Who were the 500, and when did our Lord see them? A. D. J.
A. Probably in Galilee, according to Matthew 28:10. They were composed of His Galilean disciples.
Q. 173. What Scriptures were written about Christ besides the prophecies? Were there any New Testament scriptures written at the time of Luke 24:27. A. D. J.
A. “All the scriptures” here refer to the Old Testament only. None of the New were extant at this time. Besides the prophets, such scriptures as Genesis 3:15; 22:18; 49:10; Numbers 21:9; Deuteronomy 18:15, 18 all refer to Christ.
Q. 174. What are we to learn from the fact that Moses and Elijah were seen in glory with Jesus on the mount? H. J. M.
A. Do we not see them there as the two great witnesses to the law and the prophets? The law was broken, the prophets despised, and Christ Himself rejected. All was then over according to Matthew 16 with the Jewish nation, and the only vindication of God’s glory was in the cross of Calvary, which formed the topic of their conversation. Looked at as a picture of the coming kingdom, (Matthew 16:28) we get Christ the center, the heavenly saints typified by Moses and Elijah, (the former representing those put to sleep by Jesus, Elijah those caught up to heaven without dying;) while Peter, James, and John represent the earthly saints in the millennium, enjoying the heavenly glory of which they are eye-witnesses.
Q. 175. Was Mary Magdalene the sister of Lazarus and the same that anointed our Lord with ointment? E. B.
A. Mary of Magdala is not the same as Mary of Bethany. She is first named in Luke 8 as a woman who had been healed of a fearful disease, and appears to have had considerable wealth (ver. 3). Neither is there any ground for connecting her with the nameless sinner of Luke 7, who was an abandoned character. The name of “Magdalene” commonly applied to such, is utterly without warrant in Scripture.
Q. 176. Please explain why they washed their robes and made them white in the blood of the Lamb, Revelation 7:14? C. M. B.
A. This figurative expression merely means that they owe all their salvation in common with all other saints to the blood of the Lamb. As already stated in Q. 167, this company form the Gentile inhabitants of the millennial earth, and are doubtless the same as the “sheep” of Matthew 25
Q. 177. Please say what is meant by following Christ, and what is the difference between suffering for Christ’s sake and for righteousness’ sake? K. T.
A. Treading in His footsteps as recorded in the four Evangelists. Suffering for righteousness’ sake is spoken of in Matthew 5:10 and 1 Peter 3:14, suffering for Christ’s sake in Matthew 5:11 and 1 Peter 4:13. The former is connected with the light of God shining on the conscience, the latter with the love of Christ attracting the heart. Hence, I suffer for righteousness when I act in daily life according to the divine standard of truth and rectitude; I suffer for Christ when I follow Him in a path or trial and rejection.
Q. 178. What is the true meaning of Matthew 18:18? Was this a special power given at that time? M. A. S.
A. It is the same power as given in John 20:23. When Jesus was down here he had special power to forgive sins on earth as Son of Man dispensationally (Luke 5:24). Before leaving the world, He gives this power in John 20:23 to the company then gathered, with Himself in the midst (compare Matthew 18:20). In the company there were probably women (20:18) and certainly others in addition to the eleven apostles (Luke 25:33), besides the two just returned from Emmaus (Luke 24:35). So that this power was not here given to an individual, nor to a body of apostles, but to a company of disciples gathered round their Lord. A practical carrying out of this power may be seen as to retaining sin, or binding in 1 Corinthians 5:4, 5. when the man’s sin was retained on him as regards his position on the earth, by a body of disciples gathered according to Matthew 18:20, a procedure ratified by God, and as to remitting or loosing in 2 Corinthians 2:6,7 where the sinner was restored and his sin remitted. This act has nothing to do with guilt before God, but is connected with the sphere of Christian communion on earth.
Q. 179. Is it likely that some of the descendants of Issachar (Genesis 46:13) who went with Jacob into Egypt to Joseph afterward lived in the land of Uz? If so, is the “Job” here the same person as in Job 1:1? E. B.
A. Job, the third son of Issachar, should be rather Jashab (1 Chronicles 7:1) and has no connection with the patriarch, who is supposed to have lived in Idumea at a very early period. Some without any good ground have supposed he was the same with Jobab (1 Chronicles 1:44), others place him before Abraham’s time from the internal evidence of the book. None can however exactly fix the date of Job’s existence, though the general evidence all shows that it must have been at a period of great antiquity.
Q. 180. As sin bearer did our Lord suffer physical pain on the cross? S. B.
A. The Lord was a true man, and not merely appeared to be suchapter Hence, He suffered agonizing pain on Calvary. But all this though fully felt could not for a moment be compared to the unutterable anguish of bearing for our sakes the wrath of God. We cannot however go deeper and distinguish further between these sufferings. The whole cross, with all its suffering and shame was so intimately connected with the bearing of our sin that we dare not attempt to separate one part from another.
Q. 181. How may it be shown that the “abomination of desolation” did not refer to the Roman Standard? W. J. H.
A. There is no doubt but that Matthew 24 is one of those numerous prophecies that have an immediate and partial fulfillment and a distant and complete one. Such prophecies we find in Daniel 11 which though referring unmistakably to Antiochus, Epiphanes to ver. 32 will yet have another and deeper fulfillment in the person of Antichrist who is clearly spoken of in v. 36 also in Acts 2 when Joel’s prophecy (to be fully accomplished in the millennium) had a partial fulfillment at Pentecost. So in Matthew 24 we find not only events which may refer to the siege and overthrow of Jerusalem (which almost exclusively occupies the corresponding prophecy in Luke 21:21-24,) but plain references to the last days. Not only is the coming of the Lord spoken of but the whole passage is descriptive of “the end of the world” (or rather “age,”) ver. 3. We therefore consider that the “abomination of desolation “though possibly referring partially to the presence of the Roman Eagle in the holy place, will not find its entire fulfillment until the image of the beast is set up in the temple during the reign of Antichrist. See Daniel 8:13; 9:27; 12:11, and Revelation 13:14, 15.
Q. 182. (1) Does the “sword” in Luke 2:35 refer to the maternal sorrow of Mary for Jesus as her son? (2) How should Luke 11:24-26 be understood? W. J. H.
A. (1) Yes, and was surely fulfilled at Calvary. (2) Does it not refer to the history of the Jews? The unclean spirit of idolatry appears to have been cast out of them in a most remarkable manner by the Babylonish captivity, for we do not read of it after their return, nor do we find it even alluded to as a current sin by our Savior. Their house, however, though swept and garnished with Rabbinical traditions, was still “empty,” when their Messiah stood at the door and knocked, they did not open to Him, (John 1:11) and therefore the spirit of idolatry will return in the last days under Antichrist, (see the preceding query), and their last state be worse than their first.
Q. 183. (1) Does 1 Corinthians 3:12-14 refer to all Christians, or only to the apostles? (2) In what sense have we “the mind of Christ” 2:16? S. B.
A. (1) It refers to all builders, not solely to the “master builders” who laid the foundation; surely “any man” is sufficiently emphatic testimony that it cannot be limited to the apostles. (2) In having the Holy Ghost as our teacher, and having a new nature or spiritual mind capable of being taught. See preceding verses.
Q. 184. (1) Does the cleansing in 1 John 1:7 refer to removing guilt, and is it conditional? (2) What is meant by the expression destroy” in Romans 14 IS, 20? J. G.
A. (1) Blood generally refers to guilt before God, and atonement for it. Cleansing by the washing of water by the word (ver. 9, see also Ephesians 5:26) refers rather to practical defilement. The cleansing here is eternal in its value; hence it is in the present tense as including past, present, and future, showing its intrinsic value. Every Christian is “in the light,” hence the only condition here implied is that of being a child of God. (2) “Destroy” in ver. 15 means to destroy or cause to perish: in ver. 20, it is a different word, rightly translated destroy overthrow” (R. V.) A parallel passage is in 1 Corinthians 8:11 and both mean that by willfully violating the conscience of another, I turn aside and (destroy as far as it is in my power) his integrity and faith.
Q. 185. Referring to Q. 70, we read in Matthew 27:7, that the priests bought the field, and in Acts 1:18 that Judas bought it. Will you explain the apparent discrepancy? C. H. P.
A. The discrepancy between the two accounts has led tradition from all time to assign two distinct places to the field of blood in Matthew 27:8, and Acts 1:18. We cannot see however any reason why taking the two passages together and accepting Matthew as the literal historical account, Judas could very well be said in an indirect manner in Acts 1:19 to have purchased the field. True he did not buy it himself, but he provided the wages of iniquity for the purpose, and hence in a sense may be said to have bought it. We think such an explanation preferable to supposing two Aceldamas. There is no doubt if we knew all the circumstances the apparent discrepancies would disappear.
Q. 186. Please say why Jericho was cursed, (Joshua 6) E. S. M.
A. Because it was the first city to resist the entry of the Israelites, and represented the power of Satan as opposed to the children of God.
Q. 187. Did Paul act according to Colossians 2 in having Timothy circumcised, (Acts 16:3). E, S. M.
A. This act was more in accordance with 1 Corinthians 9:20. On more than one occasion even Paul judaized to a considerable extent, as at Jerusalem (Acts 26:26) and probably at Cenchrea, (Acts 18. 18).
Q. 188. (1) What is meant by being a member of a church? (2) What is the usual time for partaking of the Lord’s supper? (3) Would you kindly explain “Whosoever sins ye remit,” &c. (John 20) E. S. M.
A. (1) An individual Christian was associated with his fellow-believers in the locality; but membership properly so called is only spoken of in the New Testament, in two senses, one “with Christ” and the other “with one another.” Both these are really but one, being the membership of the one body of Christ. (2) The usual time spoken of in Scripture is the first day of the week. No express command however is given on the subject. (3) You will find this fully explained in Q. 178.
Q. 189. (I) Please explain Matthew 18:10, also (2) 1 John 5:21. Does this refer to literal idols? Is there any danger of our love for the friends God has given us becoming idolatry? R. M.
A. (1) Refer to B. S. vol. i. page 138, Q. 422. We shall be glad of further light on this verse. (2) It refers to anything and everything that comes before God in our hearts. He must be first, and, if anything else is, it is an idol. There is a constant danger of Christians becoming idolators in this sense. God does not forbid natural love, but puts it in its right place.
Q. 190. What is the meaning of Luke 16:9? G. D.
A. The latter part of this verse is better translated “ye may be received.” 1 Timothy 6:17 etc., throws great light upon this scripture. The meaning of the verse is, “Lay out your riches in such a way as to bring, instead of present enjoyment, an eternal reward”; as 1 Timothy 6:19 says, “Laying up in store for themselves a good foundation against the time to come.” “He that giveth to the poor, lendeth to the Lord,” and not even a cup of cold water given in His name, shall ever lose its reward. “When ye fail” means when you die.
Q. 191. Please explain 1 Corinthians 9:27. L. B.
A. Refer to B. S. Jan. 1882 p. 19. If you want more, write again.
Q. 192. Is it not Scriptural to use the expression “Lord’s day” and not Sunday according to Revelation 1 to? and is there not in so doing an indirect testimony to the world and to Christians who know the day only as Sunday or the Sabbath? S. R. T.
A. We should decidedly say “yes.” If you refer to B. S. for March p. 97, you will find some thoughts on this subject.
Q. 193. (1) Will you explain Ezekiel 28:13-15, and (2) 2 Corinthians 12:2-4. W. J. B.
A. (1) We understand it to be a full description of the pristine beauty of the one whom we know as Satan. The fall is described in ver. 17, hence pride is called in 1 Timothy 3:6, the “condemnation of the devil.” (2) Paul here speaks of himself as being caught up to the third heaven. In scripture there are three heavens, one (Deuteronomy 4:19) the firmament or air where birds fly and the clouds gather; another (Deuteronomy 14:19) the whole of space where the sun, moon, and stars are; and thirdly (Psalms 2:4) the dwelling place of God “ the heaven of heavens.” Here he heard things too glorious to put into human language. He could not tell whether he was in or out of the body. It occurred about 14 years before, about which time Paul was stoned and left for dead at Lystra. If this were the occasion here referred to, we can quite understand how Paul would not know whether he was dead or alive.
Q. 193. (1) What is the meaning of “man did eat angels’ food,” Psalms 78:25? (2) How could gold be ground to powder, Exodus 32:20? W. J. 0.
A. (1) Bread that would be fit food for angels, did they require any; or as some read, bread provided by the ministry of angels. Considering the highly figurative character of the Psalms we think the former the more likely meaning. (2) By mixing it with about one ten-thousandth part of its weight of lead.
Q. 194. Were not the Samaritans in some sense akin to the Jews from John 4:12? And yet 2 Kings 17; Ezra 4:1-5 and the feeling with which the Jews regarded them seem to point to the contrary. W. J. H.
A. There was no doubt a great admixture. Besides the Scriptures you mention, it appears from profane history that the neighborhood of Sychar was peopled by Jews by Alexander the Great, and after this from B. C. 109 the Jews also lived in the city until Pompey the Roman general restored it to the original inhabitants of mixed origin. A comparison of 2 Kings 17:24 with 2 Kings 25:12 will show that none of the original Israelites were left in Samaria. The new comers were mainly Assyrians; but possibly by intermarriage with some of the renegade Jews left in the above settlements, by degrees they advanced a claim to Jewish origin, which however was never admitted by the Jews, nor owned by the Lord (Matthew 10:5,6).

Notes on Former Queries: Vol. 2, 100

Q. 100. 1 Timothy 5:9-16. The difficulty is, if widows over 60 only, should be taken into the number of those relieved by the assembly, and thus exclude all others under that age being relieved. Does not ver. 16 suppose relationship and means? J. H.
A. We think the whole passage is strictly literal. The widows who were under 60, were not to be kept by the church and natural relationships are meant in ver. 16.
With reference to Q. 121 a correspondent asks whether it is possible to distinguish between the blood, cross, and death of Christ, and we would say that while it is impossible to separate them, we think Scripture fully bears out the distinction drawn in the answer. With a view of showing this forcibly and distinctly, we add the principal passages in which the words respectively occur.
Blood.
Matthew 26:20. —This is my blood of the new testament. Mark 14:24; Luke 22:20; 1 Corinthians 11:25.
John 6:54. —Whoso...drinketh my blood hath eternal life.
John 19:34. —Forthwith came there out blood and water.
Acts 20:28. —The church of God which he hath purchased with his own blood.
Romans 3:25. —A propitiation through faith in his blood.
Romans 5:9. —Being now justified by his blood.
1 Corinthians 10:16. —The cup... the communion of the blood of Christ.
1 Corinthians 11:27. —Guilty of the body and flood of the Lord.
Ephesians 1:7. —Redemption through his blood. Colossians 1:14; 1 Peter 1:19; Revelation 5:9.
Ephesians 2:13. —Are made nigh by the blood of Christ.
Colossians 1:20. —Having made peace through the blood of his cross.
Hebrews 9:12. —By his own blood he entered in once into the holy place.
Hebrews 9:14. —The blood of Christ... purge your conscience.
Hebrews 10:19. —Boldness to enter into the holiest by the blood of Jesus.
Hebrews 12:24. —The blood of sprinkling that speaketh better things than that of Abel.
Hebrews 13:12. —That He might sanctify the people with His own blood.
1 Peter 1:2. —Elect unto ... sprinkling of the blood of Jesus Christ.
1 John 1:7. —The blood of Jesus Christ  ... cleanseth us from all sin.
1 John 5:6. —Came by water and blood, even Jesus Christ.
Revelation 1:5. —Washed us from our sins in His own blood.
Revelation 7:14. —Washed their robes in the blood of the Lamb.
Cross.
1 Corinthians 1:18. —The preaching of the cross is to them that perish foolishness.
Galatians 5:11. —Then is the offense of the cross ceased.
Galatians 6:14. —The cross... whereby the world is crucified unto me, and I unto the world.
Ephesians 2:16. —That He might reconcile both (Jew and Gentile) unto God in one body by the cross.
Philippians 2:8. —Even the death of the cross.
Philippians 3:18. —Many walk... enemies of the cross of Christ.
Colossians 2:14. —Handwriting of ordinances... nailed to His cross.
Hebrews 12:2 —Jesus... endured the cross, despising the shame.
2 Corinthians 13:4 —He was crucified through weakness.
Death.
Romans 5:10. —We were reconciled to God by the death of His Son.
Romans 6:3. —Were baptized into His death.
Romans 6:4. —Buried with him by baptism unto death.
1 Corinthians 11:26. —Ye do show the Lord’s death.
Philippians 2:8. —He became obedient unto death.
Philippians 3:10 —Being made conformable unto His death.
Hebrews 2:9. —That He... should taste death for every man.
Hebrews 2:14. —Through death he might destroy... the devil.
Romans 5:8. —While we were yet sinners Christ died for us.
Romans 6:8. —Now if we be dead with ‘Christ. Colossians 2:10. .
1 Corinthians 15:3. —Christ died for our sins.
2 Corinthians 5:15. —He died for all.
2 Corinthians 4:10. —Bearing about in the body the dying of the Lord Jesus.

Notes and Comments

A correspondent suggests the following plan as a help in the study of the Bible, and though no doubt many students have already adopted it still as it may be new to some who feel a lack of method and purpose in their reading, we think it may be useful. Let a notebook be kept with headings of subjects arranged alphabetically, and when an apposite passage, illustration, or explanation is met with let it he noted down. We all know how treacherous memory is, and must all have experienced the loss of the key to passages, the meaning of which has at one time seemed quite plain to us.
Under the title of “Christ our Example” we hope to give from time to time a few extracts bearing on the subject we considered together last January and February. They were not written for this magazine, and some have already appeared in print in periodicals now discontinued, or been published with other matter in other forms; but as few of our readers are likely to have met with them, we think that the insertion of a few on the precious subjects we have already studied together will still further deepen in each of our souls the sense of the perfections of our Lord and Master. We are glad to say that we have received most interesting letters connected with the study of this subject.
We may mention that the second part of the article on Love and Hatred will appear in our next.

New Testament Words Explained: Old - Prove

Old.
Two Greek words thus commonly translated are archaios and palaios. The former means “from the beginning” and is thus used in 2 Peter 2:5; Revelation 12:9;20. 2: it is also found in Acts 21:16, where the expression “ old disciple” does not refer to Mnason’s age, but that he had been a disciple from the beginning. Palaios means old often in the sense of “worn out” or “aged” (Matthew 9:16, 17; Mark 2:21; Hebrews 8:13).
Prayer, Request, Supplication.
These words are represented in Greek by six, three of which proseuchee, de-eesis, and enteuxis occur in 1 Timothy 2:1, the other three are aiteema, iketeeria, and euchee.
This last word is only found once in the sense of prayer (James 5:15), but twice in that of “vow” (Acts 18:18; 21:23) which is its more proper meaning. Proscuchee is prayer in general, but always to God, whereas de-eesis means not only more particular requests made to Him, but petitions in general even when asked of men; it is however only used in the New Testament in the former sense. Enteuxis, occurring only in 1 Timothy 2:1;4. 5, does not mean strictly “intercession,” but rather implies free familiar prayer such as boldly draws near to God. Aiteema means the various requests of which a prayer is composed (Philippians 4:6; 1 John 5:15), or it may not be restricted to prayer, but refer to requests in general (Luke 23:24). Iketeeria originally referred to the olive branch bound round with wool, which was held forth by a suppliant in token of his character. Hence it has come to mean a humble prayer. In the New Testament it is only used in Hebrews 5:7.
Prove, Try, Examine.
Peirazo, and dokimazo are each rendered in the New Testament in all the three ways given here: “prove” in John 6:6; Luke 14:19, “ try” in Revelation 2:2; 1 Corinthians 3:13; and “examine” in 2 Corinthians 13:5; 1 Corinthians 11:28. The difference between the two words may be roughly expressed thus; peirazo is proving to find out or bring out the evil, dokimazo to bring out the good. Peirazo is thus often Satan’s work (Matthew 4:1; 1 Corinthians 7:5 James 1:2; Revelation 2 o), but may be used of God (Hebrews 11:17), here meaning simply to make manifest what was in the person. Dokimazo however can never be used of the temptations of Satan, because he never tries with a view of finding out good. It often means not only means “proved” but “ approved” (2 Corinthians 8:8; 1 Thessalonians 2:4; 1 Timothy 3 to), just as with us “ tried” means not only “ tested” but “ trustworthy”; thus. “fireproof” means “that can withstand fire.”
(To be continued.)

The Bible Family Registers

What is the use of the numerous long lists of hard names which we find in the Bible? The reply is not far to seek, “ All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”
The Word of God would not be complete without these family registers, for such these records are; and if we open our Bibles, and turn to some of these passages,—those to which I will now briefly refer—we shall, I trust, discover how very useful and profitable these very lists of hard names are.
Genesis 4:16-24, gives us a list of the descendants of Cain. We read here also, how Cain the murderer went out from the presence of the Lord, and built a city. Of his children, Jabal is the first man we read of that dwelt in a tent, Jubal the first man that played a musical instrument, and Tubal-cain appears to have been the first mechanic in the world. The children of Cain tried to make themselves comfortable, although they were “afar off” from God.
Now turn to 1 Chronicles 1:1. Here we read simply, “Adam, Sheth, Enosh.” Not a word is said about Cain and his children here. Why? They went on in their own way, they led their brethren, the other children of Adam, into sin; and the last we read of these sinful men is, that “The flood came and took them all away.”
Genesis 5 gives us a list of the children of Seth, among whom are found the names of Enoch and Noah; men that “walked with God” in those days of sin before the flood.
In Genesis 10 we find how the earth was divided amongst the families of the sons of Noah. Verse 25 informs us when the said division took place. (The object of the division is found Deuteronomy 32:8.) Nowhere else can there be found, upon this subject, a record so old, and yet so true as this is. Learned men can find no other record to equal this; all have to confess, that this Chapter is the very best, as well as the oldest explanation of the division of the earth amongst the nations.
In Genesis 36 we find a list of the children of Esau or Edom. From this passage we know that for a very long time kings had reigned over Edom, before there in as any king over Israel, but with Hadar the Bible records of the kings of Edom cease. Why? It is very evident that the children of Esau were not counted worthy to be traced any further by the pen of inspiration. This reminds us of the words: “Let them be blotted out of the book of the living, and not be written with the righteous.”
When David was king over Israel, “all Israel were reckoned by genealogies.” Lists were carefully made of the descendants (or sons) of each of the sons of Israel. The leading members of each great family are to be found given in that particular part of the first book of Chronicles, which treats of the tribe to which they belonged. For instance, in 1 Chronicles 4, we get the family register of the tribe of Judah. In the next chapter we have that of Reuben, etc. And these were deemed by the children of Israel to be of very great importance.
These family registers of each tribe, too, give us a few details of private history, some of which we get nowhere else recorded in the Bible. Thus 1 Chronicles 7:20- 9, informs us that some of the sons of Ephraim, were slain by the men of Gath, during Ephraim’s lifetime: “and Ephraim their father mourned many days.”
In 1 Chronicles 2:3-17, we get a list of David’s forefathers. In 1 Chronicles 3, we get a list of David’s descendants, (including the royal line of the Kings of Judah,) unto Zerubbabel, the prince that led back the first captives from Babylon in the days of the great Cyrus.
The line of the priests of the sons of Ithamar is not recorded in the Bible. This may be because of the iniquity of the house of Eli. For the house of Eli was of the sons of Ithamar. And it is written in the word of God “For evil doers shall be cut off.” But the direct line of the priests of the house of Eleazar is to be found in 1 Chronicles 6:4-15. Many of these, whose names are here given, were during their lifetime the high priests of Israel.
As for the sons of Moses, the man of God, they were not priests, as were their brethren of the house of Aaron; but the two great divisions of Moses’ sons as Levites held very high positions. See 1 Chronicles 26:24-28, for it is written, “The children of thy servants shall continue, and their seed shall be established before thee.”
Many of the Psalms have this heading, “A Psalm for the sons of Korah.” These sons of Korah were the descendants of the very man who led the great rebellion in the wilderness. See Numbers 16. Korah died in the midst of his sin, but of his sons we read, “Notwithstanding the children of Korah died not” Numbers 26:1;1. Now turn to 1 Chronicles 6:31-38. Here we discover that Heman was of the “sons of Korah.” Well might he take the lead as one of the chief sweet singers of Israel for Asaph, of the sons of Gershom, stood on Heman’s right hand, while Ethan (or Jeduthan) of the sons of Merari, stood on Heman’s left hand, as, together with their sons, and their brethren, they sung the “songs of the Lord.” Thus they stood, and they praised the Lord by day and by night, 1 Chronicles 9:33 etc.
The grandfather of Heman was the great prophet Samuel, (see Chron. 6:33) or Shemuel, as his name is here spelled. So that Samuel the prophet was of “the sons of Korah!” Truly the Lord’s thoughts are not our thoughts, neither are our ways His ways.
In Matthew 1:1-17, we get “the book of the generation of Jesus Christ, the son of David, the son of Abraham.” Verse 17 divides the forefathers of Jesus into three fourteens. Among the names of the first fourteen (Abraham to David) are to be found the names of those, who while they lived, “confessed they were strangers and pilgrims on the earth,” and “God is not ashamed to be called their God.” The second fourteen (David to the captivity wore the Royal diadem, and if the remaining fourteen were not allowed this dignity, (Ezekiel 21:26, 27,) among them were surely to be found those who in evil days “feared the Lord,” and “spike often to one another.”
On the return of the captives from Babylon, there were some who claimed to be priests; but, because they could not prove this by genealogy, these were, as polluted, put from the priesthood, Ezra 2:61-63. This shows the very great importance of the family registers, in the eyes of the godly Jews. But when the Holy Ghost baptized all believers into one body, whether they were Jew or Gentile, whether they were bond or free, no further regard was to be paid to “endless genealogies.” See 1 Timothy 1:4.
It makes no difference to any child of God by faith in Jesus Christ, as to whether he be descended from Abraham, or from Esau. All are now “one” in Christ Jesus. But there will come a time when these old Bible family registers, to which I have referred, will once more be deemed of great importance.
Who knows where the ten tribes of Israel are? Yet at the proper time it will be known, who of these belong to the tribe of Dan, and who to the tribe of Ephraim, and so on. In that day the Lord will in wisdom allow each tribe to prove their descent from their forefathers.
We may notice in closing that the Lord Jesus, in heaven, speaks of Himself as being the Root and the offspring of David, and that even there He is entitled the Lion of the tribe of Juda. He still remembers family ties, and even in glory does not forget that according to flesh He is the son of David and of Abraham.

The Holy Bible: Remarks Upon the Books of the O. T.: Jer. - Dan.: Also, Symbolic Language: Fowls - Hill

JEREMIAH. This is the second of the “greater prophets,” the other two being Ezekiel and Daniel. Jeremiah was of priestly descent, his father being Hilkiah, one of the priests residing in the Levitical town of Anathoth, four miles north-east of Jerusalem. The name Hilkiah was a common enough one among the Jews, so we cannot say that the high priest of that name who found the copy of the law in the Temple was the father of our prophet. Jeremiah was ordained a prophet to the nations before his birth, and was early called to the office (Chapter 1:5-7)—about 130 years after the call of Isaiah—which he occupied for the long period of 42 years, uttering his predictions in and about the metropolis of Judea, then, on the capture of Jerusalem by the Chaldeans, among the remnant spared, who, spite of the faithful remonstrances of the prophet, went down into Egypt, (chaps. 43, 44.) These prophecies in our English Bibles, as also in the Hebrew, are arranged—(by whom we cannot tell, probably by Ezra,) without regard to chronological order. But whoever was the editor of Jeremiah’s weeping prophecies, for almost “every letter is written with a tear, and every word is the sound of a broken heart,” must have been divinely directed; for the moral order and connection of the various prophecies to each other is evidently of God. In the Sept. they are arranged chronologically. The last verse of the 51St Chapter ends with “Thus far are the words of Jeremiah.” The last Chapter of the book is not written by Jeremiah, but is an historical appendix substantially the same as 2 Kings 24:18-20;25 and equally given by inspiration of God, and needful in its place. It is only in this book, so far as we know, that the duration of the Chaldean kingdom is given, as also the duration of Judah’s captivity in Babylon (Chapter 25:9-14; 29:10). Daniel was a devout student of these very prophecies, especially of those portions just referred to (Daniel 9:2). We may observe that Chapter 10:1 1 Contains a message to the heathen written in their own language—the Chaldee.
LAMENTATIONS. It is self-evident that this book is from the pen of Jeremiah. The Septuagint has the following passage, “And it came to pass after that Israel was taken captive, and Jerusalem was laid waste, that Jeremiah sat weeping and lamented this lamentation over Jerusalem!’ These strains of anguish uttered over the success of the Chaldean attack upon Jerusalem, and the consequent desolation of city and people, are most touchingly expressed. The book originally constituted one work with the prophecies of Jeremiah. The structure of the book is worth noticing. The first, second, and fourth chapters each contain 22 verses, and are, in the original, arranged alphabetically according to the 22 letters of the Hebrew alphabet. The third Chapter of 66 verses is also alphabetic in structure, only th