Question. 8. What is the spiritual significance of the towel wherewith our Lord girded Himself? (John 13:4, 5.) A. E. C.

Answer. The symbolic teaching of John 13:is exceedingly profitable and interesting. Briefly, we may say our Lord was teaching us that if we are to enjoy communion with Himself it must be with cleansed feet; that is, a walk which has been corrected by His word. Each part of this act is, without doubt, significant:the water typifies the Word (Eph. 5:26) ; the washing is distinguished from that of new birth, and is only that of the feet. In like manner, the towel is doubtless significant. We see first, that He is girded with it. That is the servant's attitude; secondly, He uses for them that with which He is girded, He simply applies to them the humility which characterizes Him; thirdly, the material of which the towel was made is significant; it was a linen towel (J. N. D.'s version)-the righteousnesses of the saints. It was His own holy life that enabled Him to approach His erring disciples and apply the Word to them. And, as He tells us, we should also wash one another's feet. But to do this, we must imitate Him. We must be girded, clothed with humility ; we must use the word, and we must have the towel of practical righteousness. Lastly, we see the manner of applying the towel. The water cleansed, the towel dried. This no doubt answers to the healing, soothing, comforting action of our Lord by which He assures us that " as many as I love I rebuke and chasten." It is His restoring action. His word shows us our faults, and when these are confessed, He most graciously confirms us in the assurance of His love. So let it be with us:when the water has done its work, let the towel be applied, assuring our erring brother of our love to Him, and of the Lord's restoring grace. " So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such an one should be swallowed up with overmuch sorrow. Wherefore, I beseech you that ye would confirm your love toward him." (2 Cor. 2:7, 8.)

Ques. 9.-" But though the city was seen to come down from heaven (Rev. 21:10), it is not here said to come down to the earth so as to be with men, as it does (21:1, 3) when the new heaven and earth are come." (" Lectures on Revelation." W. K.) Does, then, Rev. 21:1, 3 imply that the tabernacle of God comes down to the earth in the eternal state ?-"The tabernacle of God is with men." The "men" are evidently inhabitants of the earth transferred from the "first earth" to the " new earth," at the close of the millennium; that is, at the close of time; and "the tabernacle of God" is the heavenly saints. Is it then the teaching of Scripture that the saints who go to heaven are to be brought back to earth as their final and eternal abode ? The heavenly Jerusalem seems to come down from heaven at the beginning of the Millennium (21:10), and again at the establishment of the new heaven and new earth; and in neither case it is said to come to the earth. It clearly does not in the millennial state; for day and night continue on earth. "While the earth remaineth . . . day and night shall not cease " (Gen. 8:22) ; and a temple exists (Ezekiel) ; whereas in the New Jerusalem there is no night and no temple during this same period (21:22-25), though kings and nations exist on earth, and there is need of healing of the nations (22:2). That is, the heavenly Jerusalem comes close to the earth, but is clearly, by its condition, distinct from the earth in this millennial period. Christians (for example) who are on earth now, during the Lord's rejection, will reign with Him in heavenly glory then; while Israel, restored at last to "the country their fathers possessed (Jere. 30:), and the Gentiles blessed with them (Gen. 12:3), will walk in the light of this heavenly city-this "glory of God." Thus far there is a clear distinction between the heavenly and the earthly state; but in 21:1-3, describing the eternal state, what are we to understand by " the tabernacle of God is with men " ? Do you understand it to imply (as W. K. does) that the city comes to the earth ? and, if so, is the new earth the final abode of the heavenly saints ? Then, of course, arises the question, Is not this a contradiction of the teaching throughout the New Testament elsewhere ? Such as, "the hope that is laid up for you in heaven" (Col. 1:) ; "to an inheritance . . . that fadeth not away, reserved in heaven for you" (1 Pet. 1:4); "great is your reward in heaven." (Matt. 5:12.) If the tabernacle of God comes to the earth, will God make the earth His dwelling-place ? What distinct doctrine is taught or held among us as to this subject, " Heaven is our home ?" Is it heaven, or earth ?

Ans.-In addition to the Scriptures given in the question, proving that we are eternally a heavenly, not an earthly people, we might call attention to the following:" In My Father's house are many mansions. I go to prepare a place for you." (John 14:2, 3.) "Our citizenship is in heaven." (Phil. 3:20.) "The hope laid up for you in heaven." (Col. 1:5.) "And so shall we ever be with the Lord." All these and other scriptures teach where our eternal home is. It is in heaven, where Christ is, where the Father is.

Regarding the expression, " The tabernacle of God is with men," it does not necessarily imply that it was upon earth, simply in close association with it. And His dwelling with them would imply the same-the close and divine intimacy then only possible. The Scriptures given compel this view-they do not obliterate the eternal distinction between heaven and earth, but emphasize it. The Church and the heavenly saints will be forever distinct from Israel and the nations who are eternally blessed upon the earth.