p. 5 | Question Corner

Pacific Press Publishing Company · Oakland, California · Jul 23, 1896

FromSigns of the Times, Vol. 22, No. 29.

Question Corner

“Enquire, and make search, and ask diligently.”

No. 377. Angels and Immortality.

We read in the Scriptures that God only hath immortality, 1 Tim. 6:16. If this is true, how can you harmonize the expression with Luke 20:36 and 2 Tim. 1:10? W. H. F.

This is all easily understood by remembering that immortality is possessed in two ways. Immortality means “incorruptibility.” This God has absolutely and inherently. He never was otherwise than immortal; just the same as he never was otherwise than omnipotent. He never could be otherwise, and therefore he only hath immortality in that sense. He has it in himself. To those who meet his requirements and by faith develop a righteous character, he gives immortality. A righteous character is an incorruptible character, and an incorruptible character demands an incorruptible body in which to dwell. The incorruptible body is God’s stamp of the incorruptible character. The angels did not have immortality until they bore the test and developed the character. So it will be with all human beings, but they do not have it by nature, they have it by God’s bestowing it. He bestows it just the same as he does righteousness. The righteousness and immortality are all of him, and Christ has brought them to light, and revealed to us how we may obtain them through the Gospel.

No. 378. The Sun and the Earth.

I wish you would explain Eccl. 1:5. I have always understood the earth revolved around the sun. L. M.

The language of Eccl. 1:5, “The sun also ariseth, and the sun goeth down,” is simply the language of appearance. All the scientific men of the day use the same expression in speaking of the “sunrise” and “sunset.” The scientists of our day tell us that neither the sun nor the earth stands still, but that both are moving on through space, the sun with all his attendant planets; while, relatively, that is, in their relation to each other, the sun stands still and the earth revolves around it. In the humble opinion of the writer, eternity will solve many of these problems over which science is still prattling in its infantile imaginations.

No. 379. Melchizedek.

PLEASE explain how Melchizedek can be a type of Christ when a type does not pass away until it meets its antitype, nor the shadow until it reaches its substance. Melchizedek’s priesthood did not reach to Christ. What authority have you that Melchizedek was a type of Christ? T. A. H.

By what authority can our querist say that a type does not pass away until it meets its antitype? A shadow naturally reaches to its substance, but a shadow is one figure, and a type is another. The first Adam was a type of the second Adam, but the first Adam has long passed away. So also Moses was a type of Christ. “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me.” Deut. 18:15. But Moses passed away 1,500 years nearly before Christ came. He was a type of Christ as regards prophet and teacher. So Joshua was a type of Christ; the words “Joshua” and “Jesus” both mean Saviour. Joshua led the children of Israel into the promised land. So Christ leads the faithful into the antitypical promised land. David was a type of Christ, in the conquering and casting out of his foes. Solomon was a type of Christ, in his reign of peace; and there are others. So also Melchizedek was a type of Christ, as stated in Ps. 110:4: “Thou art a priest forever after the order of Melchizedek.” See also Heb. 5:5, 6; 6:20, and 7:17–21. Melchizedek was a priest-king. Levi was only a priest; David was only a king. Each of these were types of Christ in respect to one thing; but Melchizedek combined them both. He was a priest-king. So also Christ is a priest-king on his Father’s throne. See Zech. 6:12, 13; 1 Cor. 15:24–28; Heb. 8:12; Rev. 3:21. If we had the predecessor of Melchizedek and the one who succeeded him, he could not have been taken as a type of Christ; but so far as the records go, his priesthood began with himself and closed with himself. So also with Christ; he has an age-lasting priesthood. It began with him and closes with him. When that priesthood is over, there will be no other. He takes to himself his own kingdom and throne, and reigns forever.

No. 380. Rom. 14:5, 6; Isa. 11:6–9.

PLEASE explain Rom. 14:5, 6 and Isa. 11:6–9. C. G.

1. Rom. 14:5, 6 reads as follows:—

“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.”

Note that the subject of the chapter is that we should not judge or condemn our brother whom the Lord has received. Verses 1–4. He may hold to some things which to us are of doubtful propriety, but for that reason we are not to condemn him. These matters are between his soul and God. In the church at Rome some had been Jews, some gentiles. Doubtless some of the Jews still partook of the old feasts, such as the Passover with its bitter herbs. Some observed the various yearly feasts, fasts, and sabbaths. Others, looking at it more broadly, saw no obligation in these things, and counted all these ceremonial days just like all other days. The admonition of the apostle is that there shall be no judging of the brethren in these things. If one eats or does not eat, if he keeps the day or does not keep the day—leave all these things with him and the Lord. It may be thought that the expression “every day” would include the weekly Sabbath, but it includes only those days placed in man’s keeping, “the six working days.” Eze. 46:1. See Ex. 16:4, where “every day” is used in this way. The Hebrews were to gather “every day,” but this did not include God’s day, the Sabbath. Compare with verses 26–28.

2. Isa. 11:6–9 is a picture designed to present the condition of things on the new earth under Christ’s reign, as contrasted with what they are here. Here the savage wolf devours the defenceless lamb; there the wolf would be as docile as the lamb. Here the leopard, the young lion, the bear, the lion, the asp, the cockatrice, are all savage, cruel, treacherous, venomous, but there all will be peace, so that if a “sucking child” were there, it could with impunity “play on the hole of the asp.”

No. 381. 1 Cor. 3:14, 15.

PLEASE explain 1 Cor. 3:14, 15. What are the works and fire spoken of in the text? In what sense are we saved by fire? C. J. M.

The text reads as follows:—

“If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved; yet so as by fire.”

Read from the beginning of the chapter. The “man” is one of the builders in God’s temple. His work is to save souls, to fit them as living stones for God’s living temple. If his work is effectual, if he gathers those whose characters may be likened to gold, silver, and precious stones, he will be rewarded by seeing them forever saved, through his instrumentality in the kingdom of God. But if his work is not effectual, even tho he labors with a sincere heart, if his work gathers those who are like wood, hay, and stubble, his work will be lost. The “day” that shall determine what a man’s work has been is the day of God. The fire is the burning presence of God, which will devour the wicked, but in which the righteous will be preserved. See 2 Thess. 2:8; Heb. 12:29; Ps. 50:3; Isa. 33:14, 15. And yet it is possible that a builder may not have done effectual work, and still be saved. Conybeare and Howson render: “He whose building stands unharmed, shall receive payment for his labor; but he whose work is burned down, shall forfeit his reward; yet he shall not himself be destroyed; but shall be saved as one who scarcely escapes through the flames.” What all ought to desire is what Christ has made possible, “an abundant entrance” into God’s kingdom.