Correspondence.

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S.— Please explain, “Have salt in yourselves” (Mark 9:5050Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. (Mark 9:50)). Two well-known properties of salt are alluded to in scripture, viz., its (1) seasoning and (2) preserving properties. Both are applied to the believer in a figurative manner, referring to the inward workings of grace, flavoring even the conversation (Col. 4:66Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Colossians 4:6)) and preserving it from any corrupt word or sentiment (Eph. 4:2929Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. (Ephesians 4:29)). The saints therefore as the repositories of grace check the spread of evil in the earth, and in this sense are its salt (Matt. 5:1313Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. (Matthew 5:13)). Here we are enjoined to have salt in ourselves, individually and collectively as saints. For evil is as likely to corrupt here as in the world; hence the need for the preservative principle of grace in us that we may be at peace with one another.
S.— Explain 1 Corinthians 15:2828And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 15:28). Read from verse 24, and you will see that the time referred to is “the end,” not the end of this age but the end of time. For it is said to be after the kingdom, i.e., the millennium, when Christ shall have delivered up the kingdom, every one of His enemies being destroyed. The last enemy will be death, which will be cast into the lake of fire (Rev. 20:1414And death and hell were cast into the lake of fire. This is the second death. (Revelation 20:14)). Thus will all things absolutely have been put in subjection to the Second Man, the Lord from heaven, according to the prophecy (Psa. 8:66Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: (Psalm 8:6)). Then in the new heavens and new earth (Rev. 21:1-81And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:1‑8)) the Son of man will deliver back all things vested in Him to God from Whom He received them, perfect as when He received them. Every other failed and dishonored God in everything entrusted to him; the Son alone glorified Him in all. But in the eternal state the Son of man as Man will Himself be subject to God, that God (Father, Son, and Spirit) may be all in all.
S.— What is the meaning of “Buy the truth and sell it not” (Prov. 23:2323Buy the truth, and sell it not; also wisdom, and instruction, and understanding. (Proverbs 23:23))? The meaning is that the truth is so precious that any price, however great, is not too dear to give for it; but any price though ten-thousand fold greater is too small to take for it. It does not at all refer to salvation which you can neither buy nor sell. But the enjoyment of the truths of scripture is not realized without the sacrifice of self and worldly advantage. For instance, you, may see the price Paul paid for his sense of the excellency of Christ (Phil. 3:4-84Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I counted loss for Christ. 8Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, (Philippians 3:4‑8)). Ask him if he would sell the truth he had gained, supposing he could have his money back. He tells you with scorn it is dross and dung compared with the preciousness of Christ. On the other hand Demas sold his testimony to the truth for some worldly profit (2 Tim. 4:1010For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. (2 Timothy 4:10)).
H.— Christ sprinkling His blood. Be assured there was no intention of implying that Christ did so de facto, but rather of referring to the truth which this figure foreshadowed of the blood of Christ meeting every claim of God.
M.E.E.K.— Will you please explain John 12:2525He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. (John 12:25)? The context brings out the momentous fact that before the Lord gets His place as the glorified Son of man, the Blesser of the ends of the earth, Gentiles, as well as Jews, He must be rejected of men and die. He says, “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” Then He intimates the similarity of the character of the path of His disciples through this world. The result of association with Christ must be separation from the very essence of the world and its ways. This is the general meaning of the text concerning which you inquire. “He that loveth his life [soul], shall lose it; and he that hateth his life [soul] in this world shall keep it unto life eternal.” Hating one’s life in this world implies a total disregard of self-ease and of self-interest in order to serve Christ and do God’s will. There are examples of this in the apostles and others (Acts 15:26; 20:2426Men that have hazarded their lives for the name of our Lord Jesus Christ. (Acts 15:26)
24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24); Phil. 2:3030Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. (Philippians 2:30); 1 Thess. 2:88So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. (1 Thessalonians 2:8); Rev. 12:1111And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Revelation 12:11)). But while martyrdom is an extreme form of the carrying out of this principle, every act of self-denial and suffering for Christ’s sake we endure is covered by its terms. The self-seeking, self-loving professor whatever may be gained in this world will know no felicity in the next.
W.T.— Does 1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9) apply to those who are born of God? Certainly. When the apostle says “we,” he refers to what is true of the whole family of God; except, of course, where the reference (as in 1:4; 2:28; 4:6) is to the apostles as the givers of the truth. But there is never the confusion between converted and unconverted that some modern preachers of the gospel make. It is not after the apostolic models for the evangelist to say, “We ought to repent; we should believe the gospel; let us all flee from the wrath to come.” The apostles used to say, “Repent every one of you; be it known unto you; through this man is preached unto you.” But by the language of many a nineteenth century man you are left quite in doubt whether or no he has tried himself what he urges on others.
If so, please explain 1 John 3:99Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. (1 John 3:9); verse 18. John gives the absolute character of the divine life possessed by the family of God. Hence this general truth stamped upon every child of God. “Whosoever is born of God doth not commit [practice] sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” “We know that whosoever is born of God sinneth not.” It does not imply that the Christian never sins at all, but that he does not sin as a practice. How could that which is born of God sin? The believer however may be “overtaken in a fault.” Such slips are provided for in the verse first referred to, “If we confess our sins, he is faithful and just to forgive us our sins.” This is a necessary provision because we have what is born of the flesh as well as what is born of God.
W.T.— What is meant by “life more abundantly” (John 10:1010The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. (John 10:10))? It was the fuller measure of life that souls received after the Lord’s death and resurrection. Life Old Testament saints possessed, but “life more abundantly” the Lord bestowed upon the New Testament saints—the same life, but in a higher character.
T.H.— Is baptism by water in the name of the Trinity essential to a child of God? Baptism in the name of the Father and of the Son and of the Holy Ghost is enjoined by the Lord Himself (Matt. 28:19,2019Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:19‑20)). It is a mode of confessing the discipleship of Christ. The doctrinal truth of which it is a figure is given in Romans 6 The point for you to consider is whether you have confessed the Lord publicly or not. Compare B.M.M., vol. 2, pp. 41,72.
N.M.— Is it the order for a hymn to follow directly after the breaking of bread? The Spirit of God is bound by no rules save those of His own making. If He guides to a hymn after the breaking of the bread, it is well; but if it be the result of following mere routine, it will not be harmony but discord. The hymn sung by the Lord and His disciples (Matt. 26:3030And when they had sung an hymn, they went out into the mount of Olives. (Matthew 26:30); Mark 14:2626And when they had sung an hymn, they went out into the mount of Olives. (Mark 14:26)) was in connection with the paschal supper and not with His own supper then instituted. Sisters starting hymns. Exceptional circumstances may excuse such a thing, but never unless done in that modest and retiring spirit which is, perhaps, woman’s chief adornment.