TO CORRESPONDENTS

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 17, 1879

TO CORRESPONDENTS.

10. ARE THEY GENUINE?

Are John 8:3–11 and Mark 16:17, 18, found in the most ancient manuscripts, or are they spurious? W. C.

Ans. There does not seem to be any sufficient ground to question the genuineness of those readings, according to Adam Clarke, whom we consider as good authority as can be consulted in such matters. He does not raise any question on the passage referred to in Mark. On the quotation from John he introduces an explanatory note from Bishop Pearce, which we deem it worth while to transcribe here:—

“It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she [the woman taken in adultery] had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians that the reading of this story was industriously avoided in the lessons recited out of the gospel in the public service of the churches; as if Jesus’ saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is not now to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story from verse 1 to verse 11, inclusive came, in length of time, to be left out in some MSS., though in the greater part it is still remaining.”

Dr. Clarke adds respecting his own opinion that the evidence in its favor, after weighing it all, does not appear striking; though he says he would by no means have it expunged, as all the doubt and uncertainty concerning it may be accounted for on the ground above suggested by Bishop Pearce.

11. THE TEN VIRGINS.

Does the parable of the ten virgins (Matt. 25), ending with the midnight cry, properly belong in the past? or is it an announcement, “Behold the Bridegroom cometh,” to be proclaimed in connection with the immediate coming of the Bridegroom Christ? If in the past, have not the foolish virgins had ample time to buy, and return, and stand ready to go in, while some of the wise virgins have wasted all their oil, and their lamps are gone out? A. M. B.

Ans. We do not understand the parable to end with the midnight cry, as the above question supposes. There is, after this cry, the going in of some into the marriage, the shutting of the door, and the coming of the foolish virgins, seeking an entrance. The parable undoubtedly illustrates the experience of that people to whom the general term Adventist will apply, in connection with the agitation of the question of Christ’s second coming. The points we make to which the illustration applies are as follows:—

1. The virgins are introduced as understanding the fact that the bridegroom is about to come, and going forth to meet him. So Adventists, in the great movement of 1840 to 1843, arose to make preparation for the immediate coming of Christ. If this part of their experience did not fulfill the opening of the parable, it would seem impossible for anything to fulfill it.

2. The bridegroom tarried. This denotes the passing of the time at which the bridegroom was expected. There could be no tarrying without this. This was the experience of Adventists when the year 1843, at or before the close of which Christ was expected, passed away, and he did not appear.

3. They all slumbered and slept. So the faith of Adventists was greatly shaken, and the interest of many in the work waned. Spiritual slumber came over them.

4. At midnight the cry, “Behold the bridegroom cometh,” sounded forth. So midway between the passing of the specified time when Christ was expected, and the point when he was to come in the sense of the parable, a most powerful cry, in these very terms, broke forth simultaneously in different parts of the land, in the ranks of Adventists, and swept everything before it. What was this? If it was not that which answered to the cry in the parable, what was it? There was not a feature lacking to make it a fulfillment. And if this was not a fulfillment, what would constitute one? On this supposition a false fulfillment was suffered to take place before the true, and yet possessing every feature which the true will possess when it does come. Then who can decide between them? God does not suffer his work to be thus confused. And there were two classes developed by this movement, as distinct from each other as Judas and John, Ananias and Peter. One class lacked the evident gifts and graces of the other, and their appeals for help were answered by the admonition, Seek God for an experience for yourselves.

5. The bridegroom came. As applied to Christ, the coming which this part of the parable illustrates, is that brought to view in Dan. 7:13, 14. It is his coming to the marriage, not his coming to the earth. To this the parable itself confines us. But Dan. 7:13, 14, can be fulfilled only by Christ’s going into the most holy place of the sanctuary on high to finish his work as mediator, and then receive his kingdom. There is no other time, place, or occasion for this movement on the part of Christ.

6. They that were ready went in with him to the marriage. Here is where we think our friends are misled in the application of the parable. It is assumed that the going in to the marriage and the shutting of the door is an almost instantaneous event; whereas we think this occupies quite a long space of time, like the other features of the parable. How long a time? From the going in until the consummation of the marriage. The Bridegroom went in to the marriage when he was brought before the Ancient of Days to receive a kingdom and dominion (Dan. 7:13); in other words, when he went into the most holy place of the sanctuary preparatory to the reception of his office as king. The marriage is consummated when he takes his kingdom. Then his work as priest is done, and probation ends. Up to this time all have the opportunity of going in with him to the marriage. The parable, regarding the scene as all past, from that standpoint simply says, “And they that were ready went in with him to the marriage.”

As we view it, we are now in this portion of the parable. The guests are still going in, and will do so till probation ends. Our correspondent asks, “Have not the foolish virgins had ample time to buy and return?” This question anticipates; for it is not yet determined who are wise and who are foolish; that is, the final and absolute decision is not reached, nor can it be till probation ends. We see some, to be sure, who are now acting very foolishly, and who, unless they change their course, will certainly have their portion among the foolish virgins at last. But it is in their power now to change their course and their destiny; for no cases are yet decided. And, on the other hand, some whom we may all along have thought to be wise, will be found at last among the foolish.

It is when probation ends that these startling revelations are to be made. It is then that the “King comes in to see the guests,” Matt. 22:11, and they who are found without the wedding garment are cast out speechless; then it is that the Master rises up and shuts to the door, Luke 13:25; then unfaithful professors are awakened to the fact that they have not secured that which their false hopes led them to expect, and they begin to knock, as they stand without, and say, “Lord, Lord, open unto us!” These are the foolish virgins who have neglected all the means of grace during the day of grace, rejecting truth and letting opportunities pass, who now come too late for admittance. This will be a sad and solemn time. Heart-rending scenes will then be witnessed. Let us not deceive ourselves by thinking we are not so far along in this parable as we are. The next thing before us is not a midnight cry to arouse us, but the coming in of the King to see the guests, and the shutting of the door against all those who are unworthy.

12. JEPHTHAH’S DAUGHTER.

Was Jephthah’s daughter sacrificed as a burnt-offering? S. O. J.

Ans. We think not. In the record of Jephthah’s vow, Judges 11:30, 31, the margin reads, “Or I will offer it up for a burnt-offering.” The idea of the vow seems to be that if that which came forth to meet him was an object which could properly be offered as a burnt-offering, he would offer it thus; if not, he would devote it to the Lord in such way as would be proper. His only daughter came forth to meet him returning in victory. He could not offer her as a burnt-offering, for human sacrifices were not lawful; but she was devoted to the Lord by being put under the vow of perpetual virginity, according to the custom in such cases. This idea is supported by verses 37–40. The great affliction involved in this in the case of Jephthah, was that the hope was cut off that the Messiah might appear in the line of his posterity.

13. ADAM AND MOSES.

In what sense did Adam die in the day he ate the forbidden fruit? and how could Moses appear on the mount of transfiguration? P. P.

Ans. The infliction of the penalty commenced in the very day of the transgression. See this subject, and the resurrection of Moses, fully explained in “Man’s Nature and Destiny.”

14. SUPPLIED WORDS.

In the Bible are a great many words in italics, which we are told are supplied words. Can such words be omitted? SUBSCRIBER.

Ans. The words not expressed in the original are printed in italics in the English version. Sometimes they can be omitted with great help to the sense; in other cases they are necessary to carry out the sense of the original.