Question Corner | AdventAI

Pacific Press Publishing Company · Oakland, California · Apr 16, 1896

FromSigns of the Times, Vol. 22, No. 16.

Question Corner.

No. 303. In the Heart of the Earth.

Please explain how Christ was “three days and three nights in the heart of the earth.”

We believe that the time referred to should be reckoned from the time when he was betrayed into the hands of the Roman power. Then it was that Christ’s hour of trial came. John 12:27–31. So he said to those who came to take him, “This is your hour, and the power of darkness.” Luke 22:53. Then he was betrayed into the hands of the powers of earth, into the dominion of the great power of earth, Rome. See Ps. 2:2. If we knew that Jonah was just seventy-two hours in the great fish, we could tell whether Christ was the same time in the heart of earth; for “as Jonah was,” “so shall the Son of man be.” Day and night was used to mean a day in common usage among the Jews, and a part of the time was counted the whole. See Dan. 8:14, margin; Judges 14:12, 15, 17, 18; Esther 4:16; 5:1. The three days, night and day, did not take in the full three days; for before the third day ended, Esther went in before the king. So it was on the third day of the three days and nights that Christ was to rise from the dead. Matt. 16:21; Luke 18:33. Compare with Mark 8:31. So the Jews understood the expression “after three days” to mean “until the third day.” Matt. 27:63, 64. So also the disciples, near the close of the day on which he arose in the early morning, said, “To-day is the third day since these things were done.” Luke 24:21. If Jesus were betrayed on what would be our Thursday night, he would be in the hands of the powers of earth, in the control of the earth, the greater part of the night and day of sixth day, the night and day of seventh day, and the night and a part of the day of first day, making parts of three days and three nights. This is as reasonable an explanation as we can give and give it briefly. The reader is referred to a tract published by the Review and Herald, entitled “Christ’s Crucifixion and Resurrection.” Price, 4 cents.

No. 304. Petros and Petra.

Please explain what petros and petra symbolize. Where does the Bible refer to St. Peter’s death, and at what place? R. D.

The writer refers to answer given in SIGNS of February 27, No. 272, on Matt. 16:18, which reads, “Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” The word “Peter” is from the Greek word petros, which means, according to Liddell and Scott’s Greek-English Lexicon, “a piece of rock, a stone,” and thus distinguished from petra. The word “rock” in the text above is thus defined by the same authority, “a rock generally, whether peaked or ridged, Latin petra,” which means a rock. Peter was a stone (John 1:42; 1 Peter 2:5), a stone built upon the foundation, the Rock, the Petra, Christ Jesus. See Acts 4:11, 12; 1 Cor. 3:11, and other scriptures. The Bible speaks of Peter’s death in two places, John 21:18, 19; 2 Peter 1:13, 14. But when he died, or how he died, or where he died, the Bible gives no further information.

No. 305. The Day the Lord Hath Made.

Please explain Ps. 118:24. I have seen it applied to prove the Sabbath was to be changed. M. E. W.

The text reads: “This is the day which the Lord hath made; we will rejoice and be glad in it.” The term “day” does not refer to any day of the week, but the entire Christian dispensation, beginning with Christ’s resurrection. What before had rested on promise was then made plain in fact; Christ was risen, triumphant over sin and death and Satan. The term “day” is used just as it is in 2 Cor. 6:2. It would be absurd to apply it to a day of the week. God gives the Christian the privilege to rejoice and be glad every day of the week.

No. 306. Picking Hops.

Is there anything in the Bible to prove that it is right to pick hops?

We know of nothing in the Bible to prove that it is right or wrong to pick hops, any more than it is right or wrong to reap barley, or gather grapes.

No. 307. Smoking Tobacco.

Will you kindly tell us through the columns of our much valued paper the effects of smoking tobacco rolled up in little papers made and purchased for that purpose? M. E. B.

The effects of the use of tobacco on the human system are always evil, whether by smoking, chewing, or snuffing. Smoking is the worst, and cigarette smoking, to which our correspondent refers, the worst form of smoking. Various diseases of brain, blood, stomach, and heart result from its use. Perhaps Dr. Godsmark or some other of our medical contributors will write an article on the subject.

No. 308. Christmas.

Will you please tell us when Christmas was first celebrated, and by whom? Also give the date of our Saviour’s birth. E. D. M.

The word “Christmas” comes from two words, “Christ” and “mass.” McClintock and Strong’s “Biblical, Theological, and Ecclesiastical Encyclopedia” says: “The observance of Christmas is not of divine appointment, nor is it of New Testament origin. The day of Christ’s birth can not be ascertained from the New Testament, or, indeed, from any other source. The fathers of the first three centuries do not speak of any special observance of the nativity [Christ’s birth]. The baptism of Jesus was celebrated in the Eastern Church by A.D. 220, but not in the Western until the fourth century; and the Eastern Church finally adopted the Christmas festival from the Western (about A.D. 380). Some writers (e.g., Cave, ‘Primitive Christianity,’ pt. i, ch. vii, p. 124) trace the observance to the second century, about the time of the Emperor Commodus [A.D. 180–193]. . . . But it is historically certain that the Christmas festival proper is of comparatively late institution’ (Schaff).” Its origin was doubtless twofold: (1) A superstitious desire to bring every event of Christ’s life into festival or fast, and (2) the desire to perpetuate as far as possible the pagan festivals. Christmas and many of its customs come from the old Roman pagan feast of the Saturnalia.

The year of Christ’s birth was thirty-three and one-half years before his crucifixion, and he was crucified in the spring of A.D. 31, which would make his birth in the year B.C. 4. As he began his ministry at thirty years of age, six months before

his first Passover, and was crucified in the spring at the last Passover, his birthday must have been six months from the Passover, or in the autumn, probably October, at which time of year the shepherds could well be in the field with their flocks by night. See Luke 2:8. See “Sanctuary and 2,300 Days,” by U. Smith.

No. 309. Ascending to Heaven.

Please harmonize Heb. 11:5; 2 Cor. 12:2–4; and Eph. 4:8 with John 3:13. B. W. P.

There is always harmony in the Scriptures, that is, if no mistake has been made in transcribing or translating the originals. We can not make harmony, but we can endeavor to show that it exists. Elijah and Enoch were actually taken up into heaven, and are there now. Paul was caught up there in vision, as also were other prophets, but not as were Enoch and Elijah. When the vision ended, they were in earth. Eph. 4:8 relates to Christ at his ascension. But what John 3:13 means is that no man hath ascended up to heaven to learn the things of God, and then come back to reveal them to the world, save Jesus Christ. He spoke what he knew, what he had for ages experienced, and testified of that he had seen. See verses 11, 12. But no other man or being ever did this as did he.

No. 310. Longing for Flesh-pots.

Please explain how came the children of Israel to long for the flesh-pots of Egypt when they had such a great multitude of cattle with them. L. O. J.

That their cattle were not sufficient for continual flesh eating see Num. 11:22. The herds were kept for sacrifices, propagation, etc. God gave them manna; they lusted because perverted appetite craved the more highly seasoned foods of Egypt. They evidently did not have the leeks and onions and garlic in the wilderness. See Ps. 78:17–19; 106:14, 15.

No. 311. Image of the Beast.

Please tell us in your Question Corner what territory is occupied by the image to the beast. S. McElhany.

The United States of America. It may, under a union of all American republics, include all the western continent, in which this country would doubtless have the leading influence. It would in this fullest sense refer to territory not occupied by “the sea,” the great nations of history, having a connection with the work and people of God.

No. 312. The Apocrypha.

Please explain in the SIGNS OF THE TIMES what the Apocrypha of the Bible is, and why it is not printed in all Bibles? W. F. G.

The word “apocrypha” means hidden or secret. It is the name commonly applied to fourteen books considered of doubtful origin or authorship, and not inspired, as follows: 1 and 2 Esdras, Tobit, Judith, chapters of Esther found in neither the Hebrew nor Chaldee, Wisdom of Solomon, Ecclesiasticus, Baruch, Song of the Three Holy Children, History of Susanna, Bel and the Dragon, Prayer of Manasses, 1 and 2 Maccabees. They are valuable as literary and historical matter, but are not considered as authority in doctrine by Protestants. They are not printed in all Bibles because they are not considered a part of the Book of God. They are printed in some Bibles because there is a demand for them.

No. 313. Can Not Sin.

Please explain 1 John 1:8 and 3:8, 9. Can we attain to that degree of perfection that we can not sin? S. M.

1 John 1:8 is absolutely true; for all men are sinners; but “if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Verse 9. God then counts us righteous in Christ. Chap. 3:8, 9 has reference to the purpose, the practice, the life. He that practices sin, whose purpose it is thus to do, is of the devil. He that is born of God, whose heart is changed, “does not practice sin.” So some translate it. He can not sin, because he will not, just as the man in the parable said, “I have married a wife, and therefore I can not come.” Luke 14:20. It does not mean that it is physically impossible to sin, but that we can not yield to sin or be led to sin, because we will not, because we have no desire to sin.