Question Corner

Pacific Press Publishing Association · Mountain View, California · Mar 24, 1909

FromSigns of the Times, Vol. 36, No. 12.

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2779.—Tithing and Conscience.

When a man’s conscience does not permit or prompt him to contribute a tenth as above mentioned, are we to conclude such a one has an unenlightened conscience? How may individuals become enlightened to that end? F.

Simply by the word of God. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” “Why call ye Me, Lord, Lord, and do not the things which I say?” The word of God, if it is worth anything at all, is worth all that it professes to be. It is designed to lead us beyond our own human conscience, our weak human selfishness, our own human desires and limitations. In this respect it differs from all the so-called natural religions which are built upon man’s desires and man’s ambitions. The word of God, if man will follow it, leads him continually out from himself into new fields. God has given instruction to be followed. The only way to do with a conscience that does not see that, is to bring it to God’s word; let the conscience take that word home and be molded in harmony therewith. That is the way we test our watches and our clocks, by standard timepieces. The clock would run along just as joyfully and gleefully, striking the hours out of tune with the standard without any trouble at all. Still we would not allow it; we would say the only way for that clock to do is to fall into line, be turned back or turned forward as the case might be. So we would say to the soldier who is marching outside of the orders of his captain. He might say that his conscience did not trouble him if he were out of step, or out of line, or behind, or crowding ahead, but he would be told that his soldier conscience must conform to the orders of his captain. Surely if that be true in human things, how much more ought it to be in things divine?

2780.—Traditions. 2 Thess. 2:15.

What is meant by “the traditions which ye have been taught, whether by word, or our epistle,” in 2 Thess. 2:15? A. P.

The Greek word means “transmission.” That is, something handed on. The source of the tradition is the real question, and not the mere word itself. The traditions which the apostle Paul wanted the Thessalonians to remember was what had been taught them by himself, and the word of God. It was not that tradition of which Jesus speaks in Matthew 15, which made void the word of God. And there is no ground whatsoever in the text for the contention of the Roman Catholic Church, that tradition is equal to Scripture. Tradition must be tested by the Scripture.

2781.—As the Lord Hath Prospered.

Does the apostle Paul’s admonition as given in 1 Cor. 16:2 conflict with the teaching of some that it is the duty of church-members as Christians to give a tenth to the work of the Lord of earnings or income? Does it not remain with the individual church-member to judge of his or her prosperity and the measure thereof? F. F. F.

We do not see how 1 Cor. 16:2 conflicts with the duty of tithing. The thought of the tithing is that the tithe is not ours; “the tithe is the Lord’s.” That is no matter of our giving at all. We do not give what belongs to some one else. The man who runs a farm on shares does not give to the proprietor of the farm his share. The man who observes the Sabbath of the Lord does not give to God a seventh part of his time. That belongs to God. The tithe belongs to the Lord. He tests man in a twofold way; by time and by means. If man meets these tests, he will almost invariably meet the other tests which may come.

The giving of 1 Cor. 16:2 is another matter, in which a man is giving of his own and which he was to “lay by himself” from week to week as he was able, so that when the apostle came for the missionary gatherings he could receive what was held for him. There are those who think that the text pertains to the tithe itself, but it seems to us very clear from other Scriptures that it was a free-will offering.

2782.—The First Day of the Week.

Please explain John 21:19. One says, “Early in the morning,” the other, “In the evening of the same day.” Now if the Sabbath commenced at sundown, how could it be the same day? M. L. W.

The first verse of the chapter refers to the early morning of the first day of the week. There were two evenings of the day. See Ex. 12:6, margin, “between the two evenings.” The first evening coming at 3 o’clock; the last evening at sunset. When the first evening arrived, the day was spoken of as evening. On the evening of that day just before sunset doubtless the disciples gathered together. It really was not until the next day began that Jesus met with them. You will see how this is by reading the 24th chapter of Luke. Two disciples went down to Emmaus the afternoon of that day, and there Jesus was made known to them in the breaking of bread. Then they returned and met with the twelve who were gathered together at Jerusalem. When they first gathered together it was doubtless in the closing hour of that first day, but when Jesus met with them they had already passed over into the second day of the week.

2783.—Idle Songs.

Please tell me if the singing of idle songs is mentioned in the Bible, and where. Are all songs that are not sacred called idle songs? If so, is it wrong to sing any other songs than sacred songs? 343.

Idle songs, doubtless, are covered by such expressions as Matt. 12:36: “Every idle word that men shall speak, they shall give account thereof in the Day of Judgment.” And Eph. 5:4, “Nor filthiness, nor foolish talking, nor jesting, which are not befitting.” There are songs of excellent sentiment which could not be called idle songs, the singing of which is elevating and the music good. Singing such songs as “America,” for instance, at the proper time and place could not be considered singing idle songs. Songs of home, and songs of ennobling sentiment, sung on proper occasions, would not be considered idle, foolish songs. There are songs which are made up of idle, foolish, senseless words, and the enlightened conscience of a Christian ought to tell him that such songs should be let alone. In such matters “silence is golden.”

2784.—Authorship of the Pentateuch.

Kindly state authorship of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These are usually ascribed to Moses, but there seems to have been some written by others. F. S. D.

The greater part of all of these books was doubtless written by Moses, as generally ascribed to him, and yet there are some things which would indicate that a later hand added some things, as Moses’ death, for instance, which may have been written by Joshua, perhaps by Eleazar the priest. Parts of these books may have been from other writings which Moses embodied in his. There seems to be evidence that this is the case. That does not vitiate it in any way. We have the authority of inspiration for it all.

We are aware of the composite authorship which the critics give it, the patch-quilt pattern which the polychrome Bible makes of it, a great deal of which is absurd, and is so considered by some of the very best critics. Some of it is on the supposition that one has only one style in writing, that certain words he would not have used, etc. There is no question whatever, but many of the laws in these books were recognized by nations around Israel; that would be true in the very nature of the case. The laws to Israel were, however, vastly superior. When God gave these scriptures to Israel, He selected with His laws those providential dealings with His children which would leave on record for them the most useful lessons for all time to come. These books were first of all given by the guiding hand and inspiration of the Spirit of God, and the one largely through whom they were given was Moses, with perhaps some additions by Eleazar, or Joshua, after Moses’ death.

2785.—Lazarus.

Was Lazarus the first man that Christ raised from the dead? Mr. Sunday says he was.
Did Christ mean Lazarus the brother of Martha and Mary in the parable of the rich man and Lazarus?

J. J.

No, Lazarus was not the first man that Christ raised from the dead. Luke 7 gives us a record previous to the resurrection of Lazarus in the raising of the son of the widow of Nain. Luke 7:11-17.

Secondly, the Lazarus who was raised from the dead is not the Lazarus of the parable of the rich man and Lazarus. The Lazarus who was brother of Martha and Mary seems to have been the son of a wealthy Jew, and was not poor or in such a condition as the Lazarus of the parable was. The Lazarus of the parable is simply a typical case, and is so considered by good Bible expositors. Jesus used two persons as types of the Jews and Gentiles. The rich man the type of the Jew who felt himself rich in everything spiritual, and who classed the Gentile as the very opposite, and Lazarus representing the Gentile who was hungry for the spiritual riches which Christ would give. The name Lazarus may have been used by our Lord because of its meaning—“Whom God aids.” Lazarus in Greek is the same as Eleazar in Hebrew.

2786.—Seeing God.

Please harmonize Gen. 32:30; Ex. 24:10, 11; 1 John 4:12.

All these expressions concerning the seeing of God are very easily comprehended if we will but understand that those passages which speak of “no man hath seen, or can see God,” are spoken of God’s revealing Himself in His transcendent glory, as He really is. Gen. 32:20 refers to Christ the representative of the Father, but appearing to Jacob as an angel. His form was revealed in that of a servant, the angel. In Ex. 24:10, 11 God was seen, but not His face; and here, too, it was probably Christ as the representative of the Godhead. They beheld not that of God, His face, which reveals His ineffable glory. Compare this passage with Ex. 33:20-23. No man has beheld God’s transcendent glory. He could not look upon it and live.

2787.—Descendants of Canaan.—W. S.

Gen. 9:25-28 is a prophecy of what would come to Canaan’s descendants because of the character which they inherited from their father. It was not something which God said He would cause, but a prophecy of what would logically follow. This has been manifest through all the centuries in the enslavement of the dark race—descendants of Canaan. Japheth was the one from whom the white race came. Shem was the one from whom came the Assyrians and other great races, but as they passed away, Japheth took their place and so became the dominant race.

2788.—W. S.—Matt. 11:12.

The meaning of Matt. 11:12 is simply a statement that only the tremendously earnest (those of whom Jesus says in another place “strive to enter in at the strait gate”) would truly enter in. “Agonize” is the Greek word. Those who agonize to enter in, those who are willing to put forth effort themselves in seeking God, would be the ones who would give up everything, break through everything, cast off everything that hindered, in order that they might win God.