"IF YE WILL INQUIRE, INQUIRE YE."
This Inquirers' Department is conducted for the purpose of helping those who are studying the Bible. The answers are oftentimes only suggestive. They are never to be considered infallible, only as they agree with the infallible Word. The writer who may answer them does not consider that his opinion is infallible. He will simply give the best that he has, and plead with the inquirer to search the Word. Such questions only will be answered as, to the editors, seem to minister to the good of the readers and to the mission of the paper. We can not answer repeatedly in the same volume questions upon the same scripture. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. No letters are answered which do not contain the name of the writer. It is well always to enclose stamp for reply. It is impossible for us to explain in this department some of the great questions of the Bible. The Melchizedek to whom this passage refers is the Melchizedek who met Abraham. We have the account in the 14th chapter of Genesis. The word itself means "king of righteousness,"—"malki," king, and "zedek," righteousness. He was king of Salem, and "Salem" means peace. Righteousness is always peace with God. This Melchizedek was "a priest of God most high." It is strongly held by some—and there seems to be some very good evidence to support the view—that he was a visitor from another world, the head of another world, as Adam would have been the head of this if he had never sinned. He was sent for a while to cooperate with Abraham, and served as an illustration of what God designed this world should be. Therefore it could be said of such a being as that that he was without father and without mother—"without genealogy," having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually." Adam would have been the priest in this world to all eternity, if he had never sinned. Our Lord Jesus Christ won his place by taking upon Himself man's nature and sinful condition, and winning by His righteous life the place which man lost. Therefore He will be our High Priest forever,—our Melchizedek Priest, both King and Priest. That Melchizedek was a type of Christ, our glorious Melchizedek. Kindly explain the passage, "Wo unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day." E. J. C. By the context, our querist will see that the time referred to is the destruction of Jerusalem, one of the greatest calamities that came upon the Jews. Of course our Lord would have disciples among the Jews at this time. From Josephus and other sources we learn that the Jews suffered greatly. In fact, the nation was practically wiped out, many thousands killed, and many other thousands sold into slavery. We could understand under what fearfully trying conditions those would be who sought to escape from Jerusalem as it was surrounded by the Roman armies. It is a recorded historical fact that when the armies surrounded Rome, there came a period in which the armies were withdrawn, which seemed indeed to be a marvelous thing; but this clearly was God's providence to permit His children to escape, and they were told to pray that this opportunity might come at a time when the feeblest could get away, and when they would not be restrained by any law regarding the Sabbath day; not only that they would not be confined in the city by the closing of the gates on that day, but that they might also regard the Sabbath itself as sacred. We could see that women who were bearing little children at that time would find it a greater hardship than humanity could endure, and therefore the wo that is pronounced. The wo is not God's curse. It is really a lamentation for those who are in an unfit condition to flee. Rotherham's rendering is, "But alas for the women." 4088 — Differences in Days
Please explain Rom. 14:5, 6: "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." E. J. C. Read as in the American Revised Version, in verse 6, "He that regardeth the day, regardeth it unto the Lord." The next clause is wanting. Note the general subject of the chapter. The whole passage is given for one purpose, and that is that we should not judge one another. Now this is addressed to Christians, to those that have accepted the Lord Jesus Christ, to those in whose heart God's law is established (Rom. 3:31), in whom the righteousness of the law is fulfilled (Rom. 8:4), whose carnal mind has been slain, and the mind of God lives in them, which is not at enmity with His law (Rom. 8:7). The "day," then, does not have reference to the day that is enjoined in God's law, neither to any immoral thing whatsoever. Some in that Roman church were Jews, some were Gentiles. To some of those Jews the Passover would be a holy day. The day of atonement would also be. They would prefer to keep them after they had become Christians, because of their long associations. Others could see that all those types had passed away and had met their fulfilment in Jesus. And the natural tendency would be for one class to judge the other. Some could be much more liberal in their eating than others. Others would wish to eat only vegetable food. The real point of the apostle is not as to whether they should observe this day or that, or those ancient feasts, nor whether they should eat this or that, but that they should not judge one another. That is the real point of the chapter, and that is the great lesson that God wishes us to learn. "Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand [in spite of any judgment that we can render]; for the Lord hath power to make him stand." Verse 4. "So then each one of us shall give account of himself to God. Let us not therefore judge one another any more; but judge ye this rather, that no man put a stumbling-block in his brother's way, or an occasion of falling." Verses 12, 13. We know that it is said that the "every day" must include the Sabbath day; but see Ex. 16:4 and the context, where it is shown very clearly that the "every day" there meant simply every one of "the six working-days," and did not include the Sabbath day. 4089 — An Indication of Victory
Is it not a certain sign of forgiveness of sin if one gains the victory over sin? M. E. G. Surely, it is a true sign that the Lord is helping. And yet there is a better evidence than this for forgiveness of sin. It is the assurance of His word. Here is one text: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." There is the promise. God can not go back on His word. His Spirit brings His law to our heart and shows us the sin; and if we go to Him and confess the sin, in harmony with His word, there is His promise, and the sin is forgiven. We may not feel that it is forgiven; the devil may still hold its black cloud before our face; but there is God's word, and His word can not fail. Of course it is a blessed added assurance if He is helping us to overcome our sins; He is thus telling our poor, timid, almost distrustful, doubting hearts that He is willing to help us. Let us thank Him for this also. After a couple have married for true love, and one is taken by death, could Christ join the surviving one with another companion in one flesh? Would a marriage of this kind be divine? Could a person have true love the second time and the third time, after the person has married one for true love? Did Christ Himself ever favor second marriage in His statements? R. T. We know no reason why one may not marry the second and the third time. Certainly this has been countenanced among God's children all the way through, and in the books of Moses the Lord gave special instruction regarding it. We do not know why one who had been married by true love might not, after the sorrow for the first was over, truly love another person. We find evidences of that among our acquaintances often. Frequently we hear it said by a wife who has lost a husband, and a husband who has lost a wife, that they could never marry again, or never love another; but after time has healed the wound, it has been found expedient, at least, to marry, and they find some one that they love, eventually, equally with the first. We do not have any account of our Lord's discussing that question, but it is well for us to remember that He is the one through whom the whole word of God came. It is clearly evident that Mary herself was the second wife of Joseph, Joseph himself having by his first wife other children, called the brothers of Jesus. Please explain Gen. 16:12: "And he shall be as a wild ass among men; his hand shall be against every man, and every man's hand against him; and he shall dwell over against all his brethren." C. M. The text is a clear delineation of what Ishmael's character would be, and a prophecy of his continuance. A wild ass is known for his unruly, vicious character; so the very nation which would spring from Ishmael would be of that character. It is admitted that the wild tribes of the desert, the Arabs, sprang from Ishmael. They live by robbery, rapine, and plunder, their hand against every man and every man's hand against them; but it is a remarkable prophecy that he shall dwell over against all his brethren, or in the presence of his brethren. His brethren were the Jews. The Ishmaelites lived in the country adjoining them to the south and the east. Nation after nation has gone to destruction, but two nations abide,—the Jew and the Arab, the descendants of Isaac and the descendants of Ishmael; and so they will continue even to the very end. 4092 — N. S. P.—Referring to Lev. 4:17, we would say that all these ceremonies concerning the sacrifices that were offered are typical of what our Lord Himself has done for His children once for all. The sprinkling of the blood of the sacrifice was the type of the offering of His own blood for us. See Hebrews 9.