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Pacific Press Publishing Company · Mountain View, California · Feb 8, 1905

FromSigns of the Times, Vol. 31, No. 6.

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1610.—In the Bosom of the Father. John 3:13.
In John 3:13 Christ speaks of the Son of Man which is in heaven. How could He be in heaven and speaking here on earth at the same time.
The text reads in the A. R. V.: "And no one hath ascended into heaven, but He that descended out of heaven, even the Son of Man, who is in heaven." We would say (1) The American Revised Version in a foot-note declares, "Many ancient authorities omit who is in heaven." It is omitted by the concededly-best Greek Text, that of Wescott & Hort. (2) If it be genuine, it is simply a striking expression to show Christ’s perfect unity and correspondence with the Father even while here, and so is parallel to John 1:18, "Who is in the bosom of the Father." To Him were disclosed the secrets of God. While here upon earth He was in perfect connection with heaven and the Father. Compare 1 Cor. 5:3.
1611.—The First-day Texts. Matt. 28:1; Mark 16:1, 2.
Why is it that it says in Matt. 28:1, "In the end of the Sabbath, as it began to dawn toward the first day of the week," etc., while in Mark 16:1, 2, we read, "Very early in the morning, the first day of the week, they came unto the sepulcher at the rising of the sun." How do you harmonize these texts?
(1) Some explain "in the end of the Sabbath," as meaning literally, "Late on the Sabbath," "after the Sabbath," etc. The Emphatic Diaglott renders, "Now after the Sabbath, as it was dawning," etc. (2) The writer of this note believes that Greenfield’s Greek New Testament presents the true solution. We all know that there were no chapter or verse divisions in the original Greek, no periods, semicolons, or commas. There was therefore no division between Matt. 27:66 and Matt. 28:1. Greenfield suggests that opse de sabbaton, late on (or in the end of) the Sabbath be joined to the last verse of chapter 27. That verse would then read, "So they went, and made the sepulcher sure, the guard being with them, late on the Sabbath [or in the end of the Sabbath]." The next chapter would then begin with, "As it began to dawn toward the first day of the week," etc. This is in harmony with Mark and Luke, and to us most reasonable.
1612.—Fornication, Adultery. Matt. 19:9.
Will you explain through the SIGNS whether the word fornication does not have other meaning in the Bible than adultery? Is it not right to get a divorce and be free to marry again for any other cause than fornication—meaning adultery alone? The dictionary defines fornication as idolatry.
The word "fornication"—in the original porneia is a broader word than "adultery."—It is defined to mean "harlotry, including adultery and incest." The verb, porneuo, means "to act the harlot, to indulge unlawful lust (of either sex), figuratively, to practise idolatry," because, if Christians, we are married to Christ, and idolatry is joining to another. The same idea of unlawfully-indulged lust is in it all. "Fornication" has been defined as indulgence of sexual lust with any one of another sex; adultery, unlawful union between two persons either of whom is married.
The only reason Jesus gives for divorce is, if we read the Bible aright, fornication. See Matt. 5:31, 32; 19:9. It is a question whether "putting away" always means divorce. But whether it does or not the right to marry must be based upon the only reason given by our Saviour, unfaithfulness to the marital vow. But if there is absolute incompatibility of temper, if treated cruelly, there may be separation. The wife has the right to leave her husband; but "if she depart, let her remain unmarried or be reconciled to her husband." See 1 Cor. 7:11-15. One is not bound to remain, is not a slave under bondage to remain, in an unholy union; but a mere separation is not a license to marry.
1613.—The Father’s Voice.—John 5:37; Matt. 3:17.
How shall we harmonize John 5:37 and Matt. 3:17 regarding the Father’s voice.
There is no inharmony. Matt. 3:17 states that the Father’s voice spake from heaven, and John 5:37 declares that those unbelieving Jews never heard His voice. The speaking is one thing; the hearing another. The class mentioned by Jesus were among those who having ears heard not. On another occasion when the Father spoke, some thought it was an angel; others said it thundered. John 12:28, 29.
1614.—"Lead Us Not into Temptation."
How are you going to harmonize, "Lead us not into temptation"? You do not believe this, nor I don’t. I would like it right the reverse.
It is all harmony now, and we believe the truth implied. It is a prayer we pray daily; nor do we wish it the reverse. In other words, "Do not let us go, our Father, into temptation; do not place us where our feet shall falter and stumble. The prayer is not, Lead us not out of temptation, or through, but "Lead us not into temptation." It is the right expression of a human soul; it shows distrust in human strength. Great dangers lie before the man who courts temptation and feels anxious to meet them. Sooner or later will he find that his strength is weakness, his wisdom folly, and his self-sufficiency a broken reed. The Lord’s Prayer inculcates humility.
1615.—The Time of Christ’s Burial.
Why is it that the Bible says Christ was three days and three nights in the grave, when it says also that He was buried on Friday, and was gone from the tomb early the first-day of the week?
But the Bible states neither of these. Nowhere does it say that Christ was in the grave three days and three nights, and nowhere does it say He was buried on Friday.