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Pacific Press Publishing Company · Mountain View, California · May 13, 1908

FromSigns of the Times, Vol. 34, No. 20.

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With Our Inquirers

By Editor

"If ye will inquire, inquire ye."
[All questions to this department will be answered which to the editors will seem to minister to the good of the readers and to the mission of the paper. The same question can not be answered repeatedly in the same volume. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. It is well always to enclose a stamp for reply.]
2497.—Hypnotism.
What is Hypnotism, and what is the Biblical relation of Hypnotism with Spiritualism?
The Standard Dictionary defines Hypnotism to be "an artificially induced somnambulistic state in which the mind becomes passive, acting readily upon suggestion or direction, and upon regaining normal consciousness retaining little or no recollection of the actions or ideas dominant during the condition." In other words, it is the absolute subjection of one mind to another; one mind is placed under the absolute control of another; but this was never designed of God. He created the mind free; He gave the individual all the power and the privilege of yielding it to whomever he would. The man who yields his mind to God keeps it free; he does not place himself in bondage in doing it, save as love may be called bondage. But he who places his mind and will in subjection to that of another creature, be he man or demon, by that very act weakens the will, subverts his freedom, and becomes thereby a slave. This destruction of will-power and purpose is the inevitable result of yielding to hypnotic influences. Spiritualism has the same effect. The Bible of course does not define Spiritualism and Hypnotism, but it does reveal enough of the workings and control of evil spirits to make it clear to us that the principle which underlies one is identical with the workings of the other.
2498.—Shall We Know Each Other?
Have we any proof that we shall know each other in heaven as we know each other here?
There are two scriptures which we recall that would indicate this: Luke 13:28 indicates that even those who are lost will see "Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without." The apostle Paul in contrasting this imperfect time with that perfect time which shall be, writes, "For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known." 1 Cor. 13:12. In the vision of Matthew 17, the disciples knew Moses and Elijah when they came to talk with Jesus.
2499.—Mixture of Races.
Is it wrong to marry out of one's own race of people? I mean, should people of the white race marry any one of any other race?
As an almost universal thing, such marriages have been condemned, and if not condemned in theory, have worked out anything but satisfactorily in practise. Some state governments have very decided laws forbidding it. The children of such unions are either under the almost constant reflection on the part of others that they are the product of illegitimate union, or the blood of one race is crying out for a recognition which people of pure blood will not grant. That there have been great persons who have sprung from such unions is true, but it would be far better if such practises had never been known. Almost invariably the results are evil, and should be countenanced by no race or people.
2500.—"God Is One."
Will you please explain thru your Question Department Deut. 32:39, first part, in connection with Deut. 4:35, last part, Isa. 45:5, 6, 18, 22, and Deut. 6:4.
The inquiry seems to indicate that these texts are brought forward to show that Christians should not worship Christ, because "God is one," for that is the teaching of each of all these texts; "God is one," "there is no other God save Jehovah." And that is all true. But the oneness expressed is not as regards persons, but as regards absolute unity. This is shown in the use of the original word, echad, defined by Strong as "properly united, that is, one." The root word is achad, meaning to "unify." We have, for instance, the same thought expressed in the use of the word in the scriptures: Gen. 11:6, "the people is one;" Gen. 32:8, "the one company;" Gen. 34:16, "we will become one people;" Gen. 41:25, 26, speaking of the two dreams of Pharaoh, "the dream is one." This shows that the thought is not merely individuality but unity; and so it is with God. There are the Father and the Son; and the Father said to the Son in the beginning, "Let Us make man." The words express unity, and do not necessarily exclude either plurality or duality. If there is but one person in the Godhead, why did God say, "Let Us make man in Our image"? And of whom does Jehovah speak when He refers to a certain Being, declaring, "My name is in Him"?
2501.—"Honor Thy Father and Thy Mother."
Does the command to honor father and mother mean to honor our earthly father and mother (because some parents are not honorable)? or does it mean our heavenly Father (for He is sometimes called our Father-mother)? Or is there not a commandment for parents also, like, "Excite not your children to anger"?
It is of course the duty of every creature in the universe to honor God, but that duty toward Him is covered directly by the first four commandments of the Decalogue. It is also the child's duty to honor his father and mother, even tho that father and mother may be sinful, even tho they may not be honorable, even tho to obey God the child must at times disobey parents, still that child should honor his parents, and nothing but absolute duty to God, in which is involved eternal character, should turn him from obedience to the fifth precept. This is his duty, and doing that he can leave the rest with God. Parents certainly have a duty to their children. That duty is well expressed in Eph. 6:4, "Ye fathers, provoke not your children to wrath; but nurture them in the chastening and admonition of the Lord." In this and previous verses are the duties of both parents and children set forth. Again, "Fathers, provoke not your children, that they be not discouraged." Col. 3:21.
2502.—"Every Eye Shall See Him." Rev. 1:7.
It says in Rev. 1:7 that every eye shall see Christ when He comes. How can every eye see Him when the world is round?
The Lord does not come to, that is, upon, this earth, we learn in other scriptures; as, for instance, 1 Thess. 4:16-18. In the mid-atmospheric heavens He waits for His children, and as the earth revolves, angels of God gather them unto Him. They are gathered up to meet the Lord in the air. All that is necessary is for Him to remain stationary in the visible firmament above, while the revolving earth brings His children to Him.
2503.—Sprinkling and Baptism.
Will you please explain Eze. 36:25, "Then will I sprinkle clean water upon you, and ye shall be clean"? Has this any reference to baptism?
The scripture has no reference to baptism whatever. The reference is to the ancient ceremony of cleansing. See Lev. 14:7, and the context; also other places in the Levitical law. When the water was sprinkled upon the unclean one, judicial cleansing took place; that very ceremony showed that he was clean; and the Jews understood that to be the case. So the Lord used that same figure to show how He will deal with His own people, meaning that they will be absolutely cleansed, just as truly as they were of old. Baptism means immersion, whelming, submersion. Cleansing is wrought by the blood of Christ and the Spirit of God; and baptism is an act of faith showing that the repentant soul has accepted of the cleansing which Christ gives.
2504.—Stones in Breastplate.
How many stones were there in the breastplate of the high priest, twelve or twenty-four?
Ex. 28:17-20 tells us just how many stones there were, four rows, with three in a row, making twelve in number. Whatever border there may have been around these stones we do not know, but it was upon the twelve stones named in Exodus 28 that the names of the children of Israel were written.
To the many inquirers who have asked for explanation of 1 Tim. 4:1-5, we would say that in an early number we will give a more extended explanation of this text.