What does the story of Jonah teach us about Hades?

If Hades be “in the heart of the earth,” as some have thought, how can we reconcile this with Jonah’s experience, who went down into the whale’s belly (symbol of Sheol), spirit, soul and body, while the Lord’s soul went to Hades (Sheol) and His body to the grave?

There is really no contrast, still less contradiction in the two thoughts. Though Jonah speaks of being “in the belly of hell” (Sheol), I think those are mistaken who deduce that he actually died in the belly of the whale, as I think the rest of his prayer shows. The Lord does not say that the prophet died, though so terrifying was his experience, that he might have imagined he was in the unseen world. But the death of the prophet was quite unnecessary to justify the Lord’s comparison between Himself and Jonah. Jonah’s disappearance in the belly of the whale was a figure of the disappearance of the Lord, when His body was laid in the grave and He in spirit descended into the place of departed spirits—Paradise——as it was for Him and for all of His own, who had already died. But the exact location of this it does not seem necessary for us to define, even if it were possible. Our Lord’s words were, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40)," TARGET="_blank">Matthew 12:40), and this came to pass. W.H.

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Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12?

Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12" TARGET="_blank">Isaiah 14:12?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Lucifer is a name that means the "shining one, light-bearer, morning star" (Brown-Driver-Briggs). In the English language, we capitalize names, but in Hebrew this is not the case; without using capitals in the Hebrew text, translators must sometimes make an intelligent guess as to whether a word is a general noun or a name. This is a case in which the translators of various Bible versions have come to different conclusions.

If John Nelson Darby’s French translation of this verse (cited by the person who sent in these questions) were translated back into English, the Hebrew word would be the "brilliant star." However, in Darby’s English Bible translation, the text says, "How art thou fallen from heaven, Lucifer, son of the morning!" A Bible translator may choose whether to translate a word as a general noun (as in Darby’s French translation) or a proper name or title (as in his English translation). This is done based on the context of the words. This involves some degree of interpretation in translating. Because there is a variety of opinion on how the translation should be done, perhaps some translators (ESV, NASB, YLT, and others) gave a neutral translation. That is, they did not interpret the text, but simply translated the words exactly.

The problem with translating this verse is determining where the quote from "all the kings of the nations" (v 9) stops. The words of their mourning for the fallen king of Babylon (v 4) continue at least to the end of verse 11. The passage likely contains a reference to Canaanite and Syrian mythology (Theological Wordbook of the Old Testament, TWOT). The son of one of the gods attempted to, but was unable, to hold the throne. He "attempted to climb to the highest point of heaven and as the dawn star [emphasis added] was ever condemned to be cast down into Hades." If the heathen kings are still speaking in verse 12, they may be citing this mythology when "the dawn star" was thrown down. Even if this is the reference, the Spirit of God moves from this to the more profound incident of which this is a reminder (perhaps elements of the myths were actually perversions of truth revealed long before). Only one truly aspired to superiority above other angelic creatures ("upon the mount of assembly" with a throne above "the stars of God" in v 13, also see Job 1:6; 2:1;" TARGET="_blank">Job 1:6; 2:1; and 38:7) and to be "like the Most High." The pride of the king of Babylon was like Satan’s pride, and the fall of the king is similar to Satan’s condemnation to be in the Lake of Fire (Rev 20:10)." TARGET="_blank">Rev 20:10). The "light-bearer" or "morning star" in this passage is Lucifer, Satan himself, whether the word is translated "morning star," "light-bearer," or "day star" rather than "Lucifer."

D. Oliver

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Is the Internet a worse influence than television for a Christian?

We often hear ministry warning against television, but isn’t the Internet worse?

The Internet’s pollution is both worse and constantly available; however, its email service and volumes of information can be spiritually and educationally helpful. This highlights an important difference. We could hardly watch the news coverage, commercials, and programming of television without being bombarded by its unbiblical values, but we can use the Internet without accessing its corruption. One alternative for believers is that some software and some Internet providers limit access to the Internet’s defilement; nevertheless, computers in the work place and in public libraries still provide full Internet access. In an increasingly immoral world, we must, as never before, teach and motivate one another and our children to make right choices, avoiding the serious consequences of choosing otherwise. We can "use," but not "abuse" (1 Corinthians 7:31)" TARGET="_blank">1 Corinthians 7:31) the Internet, a choice that hardly exists with television.

D. Oliver
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Is the narrow road a message for believers or a message of salvation?

Why do some say that the teaching of Matthew 7:13-14" TARGET="_blank">Matthew 7:13-14 is a message for believers?

Unbelievers (7:28) and believers (5:1) were both present while the Lord spoke. As in all that He did and said, His message was a model of good preaching; He set out the truth and then called for action. Verses 13 through 27 were His summary and call for action. Such was His skill in speaking that His summary applied to all who listened. He expressed universal principles. Submission to His Word results in "life which is life indeed" (1 Timothy 6:19," TARGET="_blank">1 Timothy 6:19, RV), enjoyed both now and eternally. Disobedience to His Word results in loss, suffered both now and eternally.

We who are believers need this reminder. The value of our present life and testimony depends on uncompromising submission to His Word. The degree to which we disregard His Word is the degree to which we will suffer loss at the Bema (1 Corinthians 3:12-15)." TARGET="_blank">1 Corinthians 3:12-15).

D. Oliver
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How will the weather be affected during the Millennium?

How will the weather be affected during the Millennium?

David longed for a just King to reign in the fear of God. That would be as "a morning without clouds" (2Sa 23:4)." TARGET="_blank">2Sa 23:4). The word "as" introduces figurative language, but this does describe the weather patterns of the Millennium, which may be more pleasant than any weather since creation.

The weather during that reign will contribute to a fruitful ecological system. In Psalm 72" TARGET="_blank">Psalm 72 (as both the KJV and JND translate it), places that rarely produce a harvest will wave with abundance of grain (v 16). While the results of sin will be rolled back from creation, they will not be eliminated. The curse of sin will not touch the heavenly city, but the nations will still need "healing" during the Millennium (Rev 22:2, 3)." TARGET="_blank">Rev 22:2, 3). The complete removal of every trace of sin awaits the Day of God (2Pe 3:11-13)," TARGET="_blank">2Pe 3:11-13), the new heavens and the new earth (Rev 21:1-5)." TARGET="_blank">Rev 21:1-5). We know that some regions of the earth will lack needed rain (Zech 14:16-19)." TARGET="_blank">Zech 14:16-19). This will be the direct result of disobedience to the King.

This leads to the conclusion that the weather during the Millennium will be controlled by the Lord in such a way that fruitfulness will abound and, where appropriate, sin will be directly and immediately punished by means of the weather. Justice will not only control the governmental systems, but the ecological system as well. Except where human depravity will express itself, conditions in that day will be "right."

D. Oliver

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Were there two classes of Apostles?

It has been said there are two orders of apostles, one of the Lord’s earthly ministry (Matthew 10;" TARGET="_blank">Matthew 10; Mark 3.;" TARGET="_blank">Mark 3.; Luke 9)," TARGET="_blank">Luke 9), and another of His heavenly (Ephesians 4:11)." TARGET="_blank">Ephesians 4:11). Please define the difference, if any?

Of course, Pentecost made a great difference to all believers. They had “life” before, now they had it “more abundantly” (see John io. xo). Before, they had been individual believers united in a common love and fealty to the same Master. Now their relationship both to Him and to one another had become profoundly modified. During the Lord’s ministry, if we except the special mission in Matthew 10," TARGET="_blank">Matthew 10, when they received a special enduement of power (v. i), and a unique commission (v. 6), the apostles came little into prominence. It was the Lord who led and worked; they followed and learned of Him. Now they became perpetually “endued with power from on high,” subject to the leading of the Holy Spirit. They were now united to Christ as members of His Body, and for the first time were indwelt by that Spirit. But that the eleven apostles of the Lord’s earthly ministry remained, or ever were, a different apostolic order to Paul, and perhaps two or three others mentioned in the Acts has, I believe, no scriptural authority whatever. We know that the eleven apostles of the original twelve, and Matthias, all passed through Pentecost, and Paul was no doubt Spirit-baptised later at his conversion. Pentecost certainly meant for the twelve a vast accession of apostolic power, so that it is quite permissible to view them as given by the risen Christ. “He gave some apostles,” though they existed before potentially as apostles. They all became partakers of Ephesian standing and blessing. Now, as he had advised them, the sphere of their action was greatly widened, for they were sent “to preach the gospel to every creature.” It seems to me entirely gratuitous and mistaken to assume that Peter and his ten fellow-apostles were not in the will of God in the appointment of Matthias. No hint of this is given in the passage or subsequently. The Lord had given them “Holy Spirit” (John 20:22)" TARGET="_blank">John 20:22) to carry them over the interval between His resurrection and Pentecost—the true “giving of the Holy Spirit.” They appointed him on the authority of the Scriptures, after prayerful exercise before God, appealing to Him to dispose the lot, and Matthias is recognised in Acts 2:14" TARGET="_blank">Acts 2:14 as completing the original member of the apostles. Not only so, but Paul himself did not acknowledge any difference. He recognised the twelve as “those who were apostles before him” (Galatians 1:17)," TARGET="_blank">Galatians 1:17), and if he insists on his having received his call and gospel from the Lord Himself, it was only to claim equality with the others, but in no way superiority. Some attach great importance to his word, “My gospel,” but this proves nothing, as he tells us in Galatians 1:6-9," TARGET="_blank">Galatians 1:6-9, that there was only one true gospel, and in chap. 2. 2, that on his return to Jerusalem he checked the gospel he had been preaching with that of the apostles there, lest he had in any way deviated from the true gospel, which was theirs, before it was his. “In conference,” he is able to affirm, “they added nothing to me,” though they recognised that his special mission was to the Gentiles. So clear is this in this chapter that these mistaken teachers have imagined a theory to account for it that Paul got under Jewish influence at Jerusalem (by that right hand of fellowship given to him by Peter and James and John), and was absolutely switched off his true character of testimony. Certainly this would be strange, considering that in the same context he tells us that he openly withstood his fellow-apostle for Judaising at Antioch. That such a theory should be necessary to uphold their position, is surely enough to demonstrate its unsoundness.

W.H.

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What is the meaning of "our old man is crucified"?

What is the meaning of "our old man is crucified" (Romans 6:6)" TARGET="_blank">Romans 6:6)?

The tense of the verb, here translated "is crucified," points to a single event. In this case, the event is in the past, so some translations read "has been crucified" (JND) or "was crucified" (ESV, NASB, NKJV). The verb could be translated "co-crucified," clearly referring to the crucifixion of Christ. Our old man was co-crucified with Christ.

Paul opens this chapter asking, "Shall we continue in sin, that grace may abound?" In answering that, he extends the truths established in the previous chapter. Adam is the initial "federal head," representing us all. He sinned and we have received the condemnation of that: physically, "death passed on all men" (5:12). Legally (in God’s court), we are constituted sinners, because of his disobedience (v 19). Morally, we tend to choose sin, for God’s giving man greater light in the Law only increased the transgression (v 20). The Law showed man’s sinful disposition. Those under the federal headship of Christ receive justification (v 18). Can these who have been justified by faith (v 1), continue the same as they were when Adam was their representative head? No, they cannot because of one act of obedience and righteousness (vv 18, 19).

For believers, that act, the death of the cross, brought justification, meaning God has declared them righteous. By that same act, they will be made righteous (v 19). Now Paul shows that the same act has righteously ended their legal standing in Adam (6:6). God views the crucifixion of Christ as ending that standing. Our old man (our legal standing in Adam as sinners) was crucified together with Christ. We are no longer under the dominion (or reign) of sin and death (5:21 with v 17). God’s purpose in ending our former standing was that "we should not serve sin" (6:6). We cannot continue in sin.

D. Oliver
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How are the books of the Bible interrelated?

Are the Bible’s books interrelated?

Dates, themes, and settings of A books help in relating them. Two examples might suffice.

Ezra, Nehemiah, and Esther close Israel’s Old Testament history, following the exile, and foreshadow events yet future. Ezra and Nehemiah tell of the spiritual and national recovery of a faithful remnant in the land, although both recoveries are somewhat limited. But what about other Jews who will remain scattered among the Gentiles? As in Esther, God will sovereignly preserve those who respond to His Word; they’ll also come into joy and blessing.

Ephesians, Philippians, and Colossians emphasize teaching regarding the Church, the Body. Ephesians focuses on our relationship with one another; we are one in Christ. Colossians focuses on our relationship with Christ; we are complete in Him. Philippians shows how right relationships with one another are maintained by a devoted appreciation of our relationship with Christ.

D. Oliver
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Should seating for observers at assembly meetings and for those in the fellowship be separate?

Should seating for observers at assembly meetings and for those in the fellowship be separate?

We will find no scripture specifically commanding this, yet any thoughtful reader of 1 Corinthians 14:15-25" TARGET="_blank">1 Corinthians 14:15-25 will recognize this separation in seating can be helpful to the observer who needs to learn God's order in the assembly. A physical separation in seating demonstrates the distinctions the Spirit of God makes between "the whole church" met together and others present who are "unlearned (untaught) or unbelievers."

Initially, it is easier to observe" from without than from within a company. The Christian who first learns truth regarding the assembly while looking on will continue to learn more when he becomes part of the fellowship. Even an observer who is unsaved may be instructed by the Spirit as he observes the distinction between the saved ones in the circle and his own place before God. "For as often as ye eat this bread, and drink this cup, ye do shew ("announce" or "proclaim") the Lord's death till He come" (I Corinthians 11:26)." TARGET="_blank">I Corinthians 11:26). While we declare His death to the Father, the Supper can also proclaim gospel truth to the lost!

Most important, Paul states, "Let all things be done decently and in order" (I Corinthians 14:40)." TARGET="_blank">I Corinthians 14:40). A separate seat preserves order in the gathering. One seated outside the "circle" will be less apt to participate publicly or to partake inadvertently of the emblems at the breaking of bread. For this reason, a separate seat is most appropriate at the Breaking of Bread.

J. Slabaugh

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When did God create Satan and the angels?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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