Ques. 30.-In Phil. 2:27. Why is it called "mercy" on Epaphroditus, when Paul says "to depart and be with Christ is far better ? "

Ans.-It is in view of his sickness that the apostle says God had mercy on him-not in contrast with being with Christ which surely is ever far better. But as one sick unto death God's mercy was shown in raising him up-a special mercy to the apostle too lest he should have " sorrow upon sorrow." This does not in the least touch the greater blessedness of departure to be with Christ.

Ques. 31.-Please explain 1 Tim. 6:16, " Who only hath immortality." Does it refer to Christ glorified or to God ? and does the verse before, "King of kings and Lord of lords," refer to Christ or God, or is it the same as chap. 1:17?

Ans.-The whole connection would show that it is God in His uncreated glory who is spoken of in these clauses (as also in chap. 1:17). He it is who will manifest, at the proper time, Christ Jesus the One who had as faithfully witnessed for God before Pontius Pilate. God, who is King of kings and Lord of lords will then exhibit in all His glory, that One who took His place in lowliness, but in full faithfulness before an earthly potentate. This seems to lead the apostle on to an ascription of worship. God only hath immortality, dwelling in unapproachable light; no man has ever seen Him. How blessed it is to remember that Christ was "God manifest in the flesh." "No man hath seen God at anytime; the only begotten Son which is the bosom of the Father, He hath declared Him." (John 1:18.) While the scripture we are considering speaks then of God in His uncreated glory, it is important to note that a similar title is given to our Lord when He comes forth to reign "King of kings and Lord of lords." (Rev. 19:16.) All that God is, the Son is. As in the 102nd psalm, the words of the Lord, in suffering, to the Eternal God are in Heb. 1:applied to Himself, "They shall perish, but Thou remainest."

" All the Father's counsels claiming
Equal honors to the Son ;
All the Son's effulgence beaming,
Makes the Father's glory known."

Ques. 32. – Please explain 1 Cor. ix 19-22. How far could we carry out this principle to-day, especially ver. 20 ? How would this affect our position towards all denominations ? Did not the apostle act by the Holy Spirit ?

Ans. – The apostle surely is giving an inspired description of a God-given ministry, in contrast throughout the chapter, with the spirit of ease, pride, and self-exaltation of false ministers. It is this which makes him speak so solemnly at the close of the chapter, that a man might be a preacher of the gospel and yet a castaway. As to himself, he had not used his apostolic prerogatives, but had been content to be the servant of all, that he might win some. Therefore he took his place, so far as he could, with those to whom he ministered. He was "all things to all men " in a godly way, bearing with their weakness or their ignorance – not raising questions until God had raised them in the consciences of the people. So to the Jews he was as a Jew and as under law, in order that he might minister Christ to them. For this reason he circumcised Timothy, the son of a Jewish mother. But when Judaism had arrayed itself against the truth of God-when it was a question of the gospel and of the honor of the Lord, he gave no place to the " weak and beggarly elements."

As to the application of this principle at the present day, the greatest care would be needed, for the conditions are different. The errors of Christendom, while frequently Judaistic, are not Judaism:for that had been originally given of God, and He led His people very gently out of it into the pasture of Christianity (John 10:). But a lapse back into error is another thing. Again, regard must always be had for the effect our subsequent testimony will have upon Christians in denominations. If they receive us to preach the gospel among them-in their churches- ignorant of our testimony against much that is done among them, may they not say when these things do come out, that we deceived them? Of course we cannot lay down rules for one-another, and the Spirit of God is competent to guide in each case, but we think that in the main it is best to let persons know our position, before accepting invitations to go into their churches. On the other hand care should be taken not to antagonize needlessly, but to use all grace and gentleness-in the truth. As we said, the Lord alone can guide in each case and He will.

Ques. 33.-In "Notes of a reading on the-Epistle to Ephesians," at chap. 4:8, we have these words as interpreting "Thou hast led captivity captive" namely:"Here I apprehend is what we have in regard to the old Testament saints delivered from their captivity in Hades and going up to be with Christ-a multitude of captives they were."

I would ask whether the original will allow of such a liberal interpretation (without forcing the meaning) of the words, and if so, whose captives had they been in Hades, and in what sense now led and where-to Paradise?

May not the thought be that enunciated by the Apostle as to himself in 2 Cor. 2:14, " leadeth me in triumph" (R. V.) alluding to the custom of the victorious army leading its prisoners in triumph on its return from the decisive battle-just as it was in fact in Christ's triumph over Satan and his host when lie spoiled principalities and powers on the cross and made a show of them openly? Col. 2:15 and Heb. 2:14; Judges 5:12 would seem to be in point. I notice in your answer to question 25, page 140, Help and Food, this met in some respects; but there are points in addition that I would be glad to have met by the Word. Admitting the statement to be correct as to Old-Testament saints, what are we to understand by His assurance to the thief on the cross? Was that going into the presence of the Father with His body of glory? He says to Mary "touch Me not" etc., to the disciples, " I ascend etc." He invites them to handle Him, and eight days afterwards addresses Thomas in like manner; where was He meanwhile ? Heb. 1:speaks of His own act in taking His place on High. Psalm 8:speaks of it as the act of God. As to the saints (Old Testament,) and their present status, have Heb. 12:23 (last clause), Col. 1:12, any bearing on the subject? "Just men made perfect"-how? "Saints in light"-what is their inheritance, of which we are made meet to partake?

Ans.-We think the rendering, "a multitude of captives," though given in the margin of our Bibles, decidedly too free to express the original. We believe that the "captivity" is the power that held captive-Satan and his hosts-and not those held in captivity. To bring into the passage Old-Testament saints would be most forced. We agree with our correspondent as to all the passages he quotes except perhaps 2 Cor. 2:14. The apostle is hardly in the same position there as the " principalities " in Col. 2:15. He is a victor and not vanquished. He is being led by a victorious Christ; in fact, he is led in the Christ. We repeat again as to all this teaching about Hades and the position of the Old-Testament saints that it is grating to the spiritual sense. This we think is felt by our correspondent, and by all who look at the facts without bias. Abraham's bosom, where was it? in a prison, or in the presence of God ? If it is only remembered that until the resurrection there will be no public display of glory, and that while the state of the saved, until that time, is one of rest and blessedness it is a spiritual state-it will be seen how foreign to the subject it is to bring in the question of locality, save to remember that all blessedness is in the presence of God.

Our Lord as to His Spirit until His resurrection was with the Father, "Father, into thy hands I commend my Spirit." This was in paradise, or heaven-the same thing as 2 Cor. 12:2, 4 shows; and thither went the redeemed soul of the thief; Stephen also when he was stoned. The place is not emphasized, but the Person with whom the redeemed are.

As to Col. 1:12, we think it includes all saints of all time- pre-eminently the Church, which gives character to all heavenly blessing. The spirits of just men made perfect would refer, primarily at least, to the Old Testament saints.