The Music of Glorybound

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Martin Prins

“I-I-I don’t know,” I answered, “Nobody knows.”

“I do,” she said confidently. "Sixteen years ago, I came to know the Lord Jesus as my personal Savior and I received eternal life.” She then got out her Dutch Bible. Together we read...

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Ron Mills' Story - At the age of 22 I started to consider suicide as an answer to feelings of hopelessness. By the time I was 23 I would get brief periods of wondering “is this all there is to life?" I remember going to night clubs after drug use and drinking and just standing amongst hundreds of people and feeling very alone and tired of life. There had to be more to this Life (more...)

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Suzy Fitch

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George Menard

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Bryon Meyers

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Matthew 27:52," TARGET="_blank">Matthew 27:52,53 states that “many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” Is it known what happened to these saints? Did they go to heaven with Christ or did they return to their graves?

We are not told in the Scriptures, but the resurrection of these saints in connection with that of our Lord leaves little doubt, I think, on the matter. Our Lord Himself was shewn after His resurrection “not to all the people, but unto witnesses chosen before of God” (Acts 10:41)," TARGET="_blank">Acts 10:41), to make it easier for the people at large to believe in the resurrection. He was the first-fruits. “Many bodies of the saints arose and went into the holy city, and appeared unto many.” They could not deny their own senses that they had seen their dead friends alive, and if so, why should not the testimony of the disciples be that Christ had risen? Under such circumstances, it seems very difficult to believe that the resurrection of these saints was anything but a true and lasting resurrection. I believe this was the first stage in the First Resurrection, of which the resurrection of the sleeping saints, when the Lord comes, will be the second stage, and the remaining saints who have died when He returns in glory the final stage. “This is the first resurrection.” Had they returned to their graves, it might be said that He did, too. Surely they were part of that captivity which He led captive when he ascended on high.

W.H.

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Why is it some assemblies will not admit believers to the Lord’s Table, until they have been baptized? Is this scriptural?

The question ought, I judge, to be reversed. Why do some assemblies admit believers who have not been baptized? It can hardly be questioned that baptism was ordained by Christ Himself as the initial rite in the Christian life. “Go, disciple the nations, baptizing them (i.e., the disciples when made), in (or into) the Name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19)." TARGET="_blank">Matthew 28:19). “Go into all the world and preach the Gospel to every creature: He that believeth and is baptized shall be saved” (Mark 16:15-16)." TARGET="_blank">Mark 16:15-16). Accordingly, in the Acts a profession of faith in Christ in one form or another was always followed by baptism, e.g., “Many of the Corinthians hearing believed, and were baptized” (Acts 18:8)." TARGET="_blank">Acts 18:8).

The twelve disciples of Ephesus, having been wrongly baptized, were re-baptized in (eis) the name of the Lord Jesus. There is not a single case mentioned of an infant being baptized. Baptism ought undoubtedly to be put before all candidates for fellowship. With young converts there is rarely any difficulty, but when we come to older Christians seeking fellowship, who have perhaps formed part of some evangelical denomination for a number of years, the case is more complicated. Many such firmly believe they have been truly baptized, either as children before faith, or by sprinkling after faith.

The question then arises whether it can be right altogether to refuse fellowship to such undoubted believers, who seem unable to see the need for “rebaptism.” I judge that such passages as 2 Chronicles 30:18;" TARGET="_blank">2 Chronicles 30:18; 1 Samuel 21:6;" TARGET="_blank">1 Samuel 21:6; Numbers 28: 9," TARGET="_blank">Numbers 28: 9, etc., with our Lord’s comment on the last two passages in Matthew 12:3-7," TARGET="_blank">Matthew 12:3-7, shew that there are cases where God’s strict order may be modified by special circumstances. “I will have mercy and not sacrifice.” Each case, however, must be judged by spiritual men, who will surely have wisdom from God how to act; but certainly there should be no reception into the local fellowship without this question being raised.

W.H.

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How do various Bible versions translate the words Sheol and Hades?

The meaning of SHEOL and HADES

In the King James Version, the Hebrew word SHEOL is usually translated as hell.  The corresponding Greek word HADES is also translated as hell.  Sheol means “the place of departed spirits” and hades means the “place of the dead”.  The word “hell” conjures images of darkness, flames, torment and agony.  However, the departed spirits of the Old Testament believers also went to sheol/hades, but not to suffer torments.

According to Vines Dictionary…

Hades is the region of departed spirits of the lost".  This includes the blessed dead in periods preceding the ascension of Christ. It corresponds to "Sheol" in the Old Testament. In the Authorized King James Version it has been unhappily rendered "hell" (Psalms 16:10)" TARGET="_blank">Psalms 16:10) or "the grave," (Genesis 37:35)" TARGET="_blank">Genesis 37:35) or "the pit" (Numbers 16:30-33)." TARGET="_blank">Numbers 16:30-33).  In the New Testament the Revised Version always used the rendering "hades". In the Old Testament, they have not been uniform in the translation.  For example in Isaiah 14:15" TARGET="_blank">Isaiah 14:15 it is translated "hell" with a note in the margin that says "Sheol".  Usually they have "Sheol" in the text and "the grave" in the margin. Sheol never denotes the grave, nor is the permanent region of the lost.

Translation Challenge

Most Bible translators avoid using “hell” to translate the words sheol and hades. Instead they simply transcribe the words from the original Hebrew (sheol) or Greek (hades) such as the English Standard Version (ESV). Other translations that use “sheol” instead of hell include the New American Standard Bible (NASB), The New King James Version (NKJV), Darby, and Young’s Literal Translation.  The NIV and other loose translations and paraphrases use a phrase such as “the realm of the dead”. 

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THE TEN TRIBES

Were the ten tribes restored after their dispersion?

Is it true that they were never restored? (see Acts 7: 27;" TARGET="_blank">Acts 7: 27; Acts 5:21;" TARGET="_blank">Acts 5:21; Acts 2:36" TARGET="_blank">Acts 2:36 *).

It is clearly impossible in this column to track out the deplorable delusion of “British Israelism,” which is occupying so many minds to-day with earthly hopes and national ambitions, to the exclusion of Christ and the HEAVENLY calling of the church. This church is being called out from all nations, including the British Empire, which, however, as a whole, is fast apostatising from God. At the same time, I think it is quite indefensible to contest this error by denying that the tribes of Israel were ever lost. All admit numbers of them seceded to Judah, but it is equally certain they existed as a separate kingdom till 721 B.C., when they were carried away by Shalmaneser into Assyria. They were no skeleton tribes then, but able to resist a siege of three years to their capital by the greatest world power of the time (2 Kings 17:6)." TARGET="_blank">2 Kings 17:6). The fact that the generic name of Israel is sometimes applied to the remnant of Judah, etc., who returned from Babylon, proves nothing; they were as truly descended from Israel as the other tribes, and they were the representatives of the whole nation in the land. This explains the expression the questioner refers to “as to the lost sheep of the house of Israel.”

At that time large numbers of Jews were scattered throughout the civilised world. The Lord was not sent to these, for He never stepped outside the promised land, but He of course fulfilled His mission perfectly to such as were within its limits. In the prophets, Israel and Judah are constantly distinguished (e.g., Jeremiah 3:8-14;" TARGET="_blank">Jeremiah 3:8-14; Zechariah 10:6;" TARGET="_blank">Zechariah 10:6; etc.). To faith the twelve tribes existed still even to New Testament times, and do still, though mostly lost to sight.

The breaking of the covenant between the two nations of Judah and Israel was only finally consummated at the crucifixion, i.e., when “Beauty” was cut off, “Bands” cut asunder, and (see carefully Zechariah 2:10-14)" TARGET="_blank">Zechariah 2:10-14) “the brotherhood between Judah and Israel” broken. That state of alienation will continue till the restoration of both in the last days. In Isa. 27." TARGET="_blank">Isa. 27. 13 we read, “They shall come which were ready to perish (Heb. ‘abhadh. see R.V. Marg., ‘lost.’ This is the first meaning Gesenius gives to the word—like ‘a wandering sheep which gets lost and disappears,’ and quotes this verse in support) in the land of Assyria.”

If you lose a thing, it is not a bad idea to look for it where you lost it. There is no record, biblical or historical, of the tribes of Israel ever having returned to the land, or having migrated to other lands, or being scattered, as the Jews have been; in fact, they are called “OUTCASTS of Israel,” in distinction from the “DISPERSED of Judah” (Isaiah 11:12-16)." TARGET="_blank">Isaiah 11:12-16). It is only in Ezek. 37:16-22," TARGET="_blank">Ezek. 37:16-22, after the vision of the dry bones, that is, in quite the last days, that the two peoples are once more reunited— “For Judah, and the children of Israel, his companions (i.e., the seceders to Judah from the other tribes), and for Joseph, the stock of Ephraim and all the house of Israel, his companions” (i.e., the great majority of the ten tribes). I think a careful consideration of this passage alone is sufficient to show that up to that point, the two leading companies will have been separate peoples, leading a distinct existence, and with no attempt to coalesce. It is noticeable that in Zechariah 12:1" TARGET="_blank">Zechariah 12:1 when the Lord comes in glory to deliver Jerusalem, only “Judah and his companions” will have returned to the land, and they are addressed as “Israel” in erse 1.

*

Acts 4:27" TARGET="_blank">Acts 4:27  For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 

Act 5:21" TARGET="_blank">Act 5:21  And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

W.H.

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THE INTERMEDIATE STATE
If we enter at the very moment of death into our Lord’s presence, do we enter bodily?

If so, in what kind of body do we enter?

If this immediate entry were true, would not resurrection be superfluous; and how reconcile it with 1 Thessalonians 4:15-17" TARGET="_blank">1 Thessalonians 4:15-17?
 
Certainly the Scriptures do not teach that at the moment of death the believer enters “bodily” into the presence of Christ, and yet the Apostle Paul says very plainly, “To depart and to be with Christ, which is far better” (Philippians 1:23)." TARGET="_blank">Philippians 1:23). He adds however, “nevertheless to abide in the flesh is more needful for you;” so that the presence with Christ is not “in the flesh,” it is not bodily: the body is laid in the grave, it sleeps awaiting the resurrection.

Then again in 1 Corinthians 5:1-5" TARGET="_blank">1 Corinthians 5:1-5 the apostle describes his earnest desire to depart and to be with Christ, which was so great, that he was willing even to enter the disembodied state, so as to be with Christ, evep in that imperfect condition. “We are confident and willing rather to be absent from the body, and to be present with the Lord.”

The passage in 1 Thessalonians 4:15-17" TARGET="_blank">1 Thessalonians 4:15-17 describes quite another thing, namely, the coming of the Lord; the raising of the sleeping saints (sleeping, that is as to their bodies and whose spirits God will bring with Christ); and the changing of the living saints—two companies which will be caught up together to meet the Lord in the air. This will be the perfected condition.

2 Corinthians 12:2-4" TARGET="_blank">2 Corinthians 12:2-4 is clear proof that the human spirit can exist consciously and intelligently apart from the body, for Paul, when he was caught up, knew perfectly that he was at the third heaven, and in Paradise, and heard unspeakable words, which it is not lawful for man to utter, and yet he twice assures us that he could not tell whether he was in the body or out of the body. This shows that he believed in the possibility of spiritual existence apart from the body.

W.H.

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Q: I have come out of the charismatic church. I am praying for wisdom and understanding. I am unsure of speaking in tongues now. I do have the 'gift' but now i am unsure. Well, I do understand the 'speaking in tongues' is actually a language that needs an interpreter that it was origionally designed to spread the gospel for other countries. Now I want to know why in the bible there is a verse saying, " continue to pray in the spirit at all times' what is then praying in the spirit? My brain is experiencing some conflict but I am at peace with leaving the cahrismatic church and its beliefs and I am now searching the bible and discovering truth for myself however there are some parts which i cannot fully explain as I was taught that tongues were a sign from God. Please can you let me know your interpretation of praying in the spirit. Thank you and God bless

A: I'm glad you are examining your experience in the light of scripture.  Often, we are more comfortable to interpret experiences based on feelings or advice of others.

Praying in the Spirit is mentioned three times in Scripture.

1) 1 Corinthians 14:15" TARGET="_blank">1 Corinthians 14:15 says, “So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.”

2) Ephesians 6:18" TARGET="_blank">Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.”

3) Jude 20" TARGET="_blank">Jude 20 says, “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.”

Some Christians understand these Scriptures to be referring to praying in tongues.  However, God usually communicates to us in our native language and we speak to him with understanding by using our own language.  As you mentioned in your email, when a person has the gift of speaking in tongues, it is sign to the audience that God is revealing new information through direct revelation.  The miracle of tongues authenticates the messengers.

So what does it mean?  “Pray in” the Spirit can have several different meanings. It can mean “by means of,” “with the help of,” “in the sphere of,” and “in connection to.” Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit’s leading. It is praying for things that the Spirit leads us to pray for. 

1 Corinthians 14:15" TARGET="_blank">1 Corinthians 14:15 uses the words "my spirit" which means Paul's spirit - the inner, spiritual part of man that responds to God's truth.  Paul is using both his powers of reason and capacity to worship when he prays.

Ephesians 6" TARGET="_blank">Ephesians 6 tells us that we should be sensitive to spiritual necessities of every moment and every person.  A spiritual person recognizes these needs by being awakened to such needs - for example, how we see a financial crisis in a home can be interpreted as nothing more than poverty, or we can see a spiritual problem in a relationship as the root cause.  A spiritual insight means we see problems that have a spiritual solution which may be salvation, obedience to a commandment of the scripture or a clearer understanding of who we are in Christ.

Jude refers to spiritual growth in our faith.  Increasing understanding and appreciation to "the faith" or the doctrines of scripture will affect the way we pray - enlightened by the spirit of God in the understanding of His word.

Romans 8:26" TARGET="_blank">Romans 8:26 tells us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express.”

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