p. 52 | TO CORRESPONDENTS

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 14, 1878

TO CORRESPONDENTS.

L. E., Flint, Mich.: You will find a full explanation of the rich man and Lazarus in the Review, Nos. 18, 19 and 20 of last volume.

J. Hackett: Verse 45 of Dan. 11, carries us to the end of the history of the king of the North. There is, therefore, a little variance from strict consecutive order in the events mentioned in this verse, and the first verse of chap. 12. The time of trouble culminates in the seven last plagues of Rev. 16; but Michael stands up before these plagues begin to fall, as they are judgments poured out when there is no mediator between God and man. Michael, therefore, stands up, or commences his reign, before the plagues begin to fall; but the great river Euphrates, which symbolizes the Turkish power, is not dried up until the sixth plague.

S. Simons: For a discussion of the question, What was in the ark when it was brought into the temple of Solomon, and the harmony between Heb. 9: 4 and 1 Kings 8: 9, see the late work on the Sanctuary, published at this Office, pages 150 and 151.

Do you consider it wrong to wear useful articles of gold, for instance a gold watch and chain, if they are not worn for show? I have no doubt of the sinfulness of wearing gold ear-drops, finger rings, shirt studs, etc., which are worn wholly for display. Does not the apostle recognize the difference when he speaks of “costly array,” and “adorn themselves”? 1 Tim. 2: 9. Adorn, says Webster, is to deck; to embellish; to decorate. E. R. J.

Ans. Undoubtedly the apostle in warning us so explicitly against the wearing of gold, &c., has reference to the use of these articles for display; but we have never been able to see why a gold watch and chain would not come under the same head. If the movements in the watch are just as good and serviceable in a silver case as in a gold one, why take the gold one at so much greater expense, unless it is simply for its appearance, or in other words, for the show and display of the matter?

Will you please explain Amos 6: 5, with its connections, including the last part of the fifth verse of 1 Chron., chap. 23, and harmonize them with the uses of organs and other instruments in the service of the Lord? G. K. G.

Ans. The subject of Amos 6, is the wantonness of Israel. The prophet speaks of self-gratification, and their giving themselves up to the pleasures of this life. It is the use of instruments of music for this purpose that is condemned in Amos 6. But using them as David did, with reverence and adoration, to praise the Lord, was a different thing altogether, as different as the exercises of religious worship are from the displays of the theater or the orgies of the dance-house.

A. P. Jones: In reference to John 3: 13, see “Answer to Correspondents” in Review, No. 5, present volume.

Ella B.: According to the record there was an earthquake at the crucifixion, and another at the resurrection, of Christ. We think the saints who came out of their graves after Christ’s resurrection, ascended with him to Heaven. See Eph. 4: 8, margin.

A subscriber from Tennessee, asks this question:—

Please explain Prov. 16: 4. If God makes the wicked for the day of evil, are they responsible for their wickedness?

Ans. In reply we give the following on this passage from Dr. Clarke: “ ‘Even the wicked for the day of evil,] vegam rasha leyom raah.’ The whole verse is translated by the Chaldee thus: ‘All the works of the Lord are for those who obey him; and the wicked is reserved for the evil day.’

“If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Syriac: and as far as we can learn from their present confused state, by the Septuagint and Arabic, that the wicked are reserved for the day of punishment. Coverdale has given, as he generally does, a good sense: ‘The Lord doth all things for his own sake; yea, and when he keepeth the ungodly for the day of wrath.’ He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God, his Maker.”

Which is correct, the text of Heb. 10: 2, as it stands in our version, or the marginal reading? E. F. D.

The sense is the same in both. As it stands in the text, it is a question “Would they not have ceased to be offered?” the interrogative form being used to strengthen the assertion that they would have ceased to be offered, as expressed in the margin.

Mrs. M. Brown: If the crucifixion of Christ took place on Thursday, Friday was the day employed in preparing the spices and ointments to embalm him, after which the holy women “rested the Sabbath day according to the commandment.” The nine texts quoted to prove eternal misery are all examined in the work on Man’s Nature and Destiny. Hebrews 4 speaks of the “rest” ordained of God, and promised to those who would not give way to unbelief. Although Joshua led Israel into Canaan, he did not give the people that promised rest. Verse 8. It is yet future. The word Jesus is unfortunately used in the text, because the Greek Iesous, which we translate, Jesus, is the same form used to express the Hebrew, Joshua, the later name for Joshua.

M. E. Kinne: P. Z. Kinne’s address is Kirkville, Onondaga Co., N. Y. The address of D. W. Emerson we do not know.

Answered by Letter. J. M. Adams, James Walker, D. House, A. Butler, J. P. Henderson.