A mini coloring book and small posters to help the Sunday school teacher tell the story of Elijah ascending to heaven in a chariot of fire.

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James Dyck

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Bonnie Sharp

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Gloria Christopherson

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Elizabeth Stickfort

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According to 1 Kings 15:33" TARGET="_blank">1 Kings 15:33 Baasha began to reign over Israel in the third year of Asa, king of Judah, and reigned twenty-four years, making his death occur In the twenty-seventh year of Asa’s reign. In 2 Chron. xvi. i, however, we read that Baasha came up against Judah in the thirty-sixth year of Asa’s reign, i.e., nine years after his death, according to the chronology in ‘Kings. How can this discrepancy be explained?

The natural way of explaining such a difficulty would be to say that there has evidently been a transcriber’s error—_”tllirty_sjxth year of Asa” in 2 Chronicles 16:1," TARGET="_blank">2 Chronicles 16:1, for thirty-sixth year. Baasha would then have become king early in the 3rd year of Asa, and reigned 24 years, a part of a year counting a year. Baasha would then have died probably toward the close of Asa’s z6th year, and have been succeeded by Elah his son in the same year. Such an error would in no way affect the inspiration of the Bible, but only manifest the carelessness of the transcriber. I once found in a new French Bible the following sentence:
“God resists the humble and gives grace to the proud.” I at once wrote to the B. & F.B.S., and far from accusing me of attacking the inspiration of the Scriptures, they thanked me and had a new sheet printed and inserted in the First Epistle of Peter in this French edition. It is certain that, apart from the inspiration of God, by which the chronicler wrote, he, as a man, had access to the Books of Kings, etc., and was quite as capable of noticing the discrepancy as the present questioner and answerer. Besides, if it was a transcriber’s error, why was it left and why did no variety of reading spring up? Again, the numbers “thirty-six” and “twenty-six” are very distinct in the Hebrew, and are given not in numbers, but in words, “twenty” being “‘esrim,” and “thirty,” shelöshim,” which are not easily confused, so why should we not seek some other explanation? There are good authorities who believe that the thirty-sixth year of Asa in Chronicles really refers to the year of the division of the kingdoms, which would be the i6th year of his reign. This fits in much better with the time necessary for the wars between Asa and Baasha, the building of Ramah; and this mode of reckoning was, in all likelihood, in general use at the time. In any case, if we knew all, all would be plain, and we can fall back with confidence on the words of the Apostle, “All Scripture,” (or Every Scripture) is given by inspiration of God.”

W.H.

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OLD TESTAMENT SAINTS

Is not the claim altogether unreasonable, that we of the Present dispensation, though so inferior to faithful Abraham, and not worthy of a quarter of his reward, are a different class of saint?

It is a very serious thing to let go dispensational differences. God is sovereign, and works all things after the counsel of His own will. Supposing we admit the above estimate of Abraham’s merits, as is certainly correct in the case of many Christians, even then our questioner’s conclusion is based on a fallacy. It involves a confusion between individual rewards for faithfulness, and the place in the kingdom will depend on that, and the calling of God, which is entirely of grace. Grace is free to bestow positions of privilege, quite apart from personal merit. The character of collective blessing depends on the character of the dispensation. Thus the blessings of Israel were in one sense material blessings in earthly places, those of the Church are spiritual blessings in heavenly places. One day Israel will be the head of the nations, and instruments of blessing to the whole world, but they were never in the Church.

For the differences between Jew and Gentile were very definite in Old Testament times. The building of the Church was future even in our Lord’s time:—”I will build my church.” But this does not say that individual saints of the Old Testament: Abraham, Moses, Joshua, David, etc., will not have a far higher individual reward, than many of the Church. An illustration may serve. At the opening of Parliament, the King on his throne, is surrounded by Peers of the Realm, Statesmen, High Officials, and Dignitaries of State, many of whom owe their position to personal merit, for having served well their King and country. But by his side is one seated nearer than any other, accorded that place, not by personal merit exactly, but by the choice of the King, to whom she occupies a relationship nearer than the Prime Minister. On the steps of the throne are the Royal Princes and Princesses, including the little grandchildren, who certainly have done nothing to deserve that honour, but they were born to it. How foolish it would then be to raise the question of their merit! Some present may have made their mark by leadership or statecraft, but that is something over and above their birthright. We must distinguish them. The Kingdom will be a sphere of rewards as well as of blessings. All believers will be in it, that is, in the earthly or heavenly side of it, but all will not enjoy the same reward. Relationships, then, depends upon grace. We do not become members of the Church by merit, but by God’s own purpose and grace, and by the baptism in the Holy Spirit. The rewards of faithfulness will be crowns and positions in the kingdom.

W.H.

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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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SEPARATION
Is sectarianism sin? I am In an assembly of so called “open brethren” who invite “Reverend” gentlemen from the sects, also a sister, to address them. Is this right?.

Sectarianism wherever found, is a work of the flesh (Galatians 5:20)." TARGET="_blank">Galatians 5:20). To whom but God Himself should confession be made? The beginnings of it were seen at Corinth—”I am of Paul, and I of Apollos and I of Cephas; and I of Christ” (1 Corinthians  1:12).

In the first three cases men were attaching themselves to human leaders, instead of to Christ alone; in the last case, while attaching themselves to Christ, they were detaching from Him true members of His Body and pretending to belong to Him in some peculiar sense, in which others did not. This is also sectarianism against which we must watch. The whole idea of dividing up the Body of Christ is condemned by the Holy Spirit (see 1 Corinthians 3:3-4" TARGET="_blank">1 Corinthians 3:3-4 ). It is condoned to-day and we are told that the different sects are only regiments in God’s army, as though regiments recruited from one another and were sometimes found fighting against one another. The only true Christian position is to know no other centre than Christ, and to recognise all believers as equally belonging to Him, though lamenting the broken-up condition of things around.

No doubt there are men truly gifted of Christ, who occupy sectarian positions, but that does not make those positions right, and to invite such to teach the Saints a complete anomaly and certainly not calculated to “build these up on their most holy faith,” but rather to break down the land-marks between truth and error and lead the Lord’s people back on to sectarian ground. This is especially dangerous when the invited brethren are men who were once in the simple assemblies themselves, but have become popular preachers or even “Reverends,” wearing all the insignia of their declension. They are often strongly opposed to the truth they once professed. It is not for us to judge their conscience, nor should we put a salve to their conscience by inviting them to teach or preach, thus approving of their position, or be present, when they officiate, as is apparently the case in some places. As for inviting a sister to teach the gathered saints, it is so clearly contrary to our Lord’s express prohibition, through His apostle: “I suffer not a woman to teach, nor to usurp authority* over the man, but to be in silence” (1 Timothy 2:12;" TARGET="_blank">1 Timothy 2:12; see also 1 Corinthians 14:34-35)," TARGET="_blank">1 Corinthians 14:34-35), that comment is needless.

W.H.

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THE BODY OF MOSES
What do you understand is intended to be conveyed to us by the dispute of the archangel Michael with Satan over the body of Moses?

Jude 1" TARGET="_blank">Jude 1:

We have the full account of the death of Moses in Deuteronomy 34," TARGET="_blank">Deuteronomy 34, but no account of his public funeral, for he had none, but, as is expressly stated, “He (i.e., the Lord) buried him in a valley in the land of Moab, over against Beth-peor, but no man knoweth of his sepulchre unto this day.” There must be a reason for this. I think it is that were it possible to examine the grave of Moses to-day it would be found empty. But someone will say, “How could Moses have been raised from the dead seeing that our Lord Jesus Christ is in 1 Corinthians 15" TARGET="_blank">1 Corinthians 15 called ‘the first-fruits’ of the resurrection, and in Colossians r, ‘the first-born from the dead’?” This is an important question.

It was impossible for anyone to be raised on to true resurrection ground till our Lord rose. Then if Moses was raised, it could only have been back on to the death plane, as the various cases of resurrection of the Old and New Testaments prior to our Lord’s resurrection, such as the son of the widow of Sarepta, that of the Shunammite, Lazarus, and the widow of Nain’s son, etc. All came back on to the death plane and died subsequently. I think the incident narrated in Jude refers to the raising of Moses back on the earth plane. If he is one of the witnesses he will die again. No man can die physically after true resurrection. This gives an added completeness to the scene on the Holy Mount: The Lord the centre, Elijah representing them who will never pass in death, Moses the raised one. Satan might legally contest a premature resurrection of Moses in the true sense, while he could not possibly urge any legal objection to Moses being temporarily delivered from the state of death. “It is appointed unto men once to die.” If Moses is to be one of the witnesses, his death will be true death.

W.H.

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Question: I have a question re- the beheading reference in rev 20:4." TARGET="_blank">rev 20:4.

I am new to bible study, I had read the bible 4 times before but since June the words have different meaning to me. I do not now know if my new interpretations are in the correct direction or indicative of a misunderstanding. Or each person interprets the word differently, based on their experiences and stage in life.

I was studying Ephesians 1" TARGET="_blank">Ephesians 1 and was then drawn to the letters addressed to the churches in Revelation 2 and Revelation 3" TARGET="_blank">Revelation 3 the letters seem to represent a systematic progression towards the kingdom of God while on earth.
then i was led to read Revelation 20:4" TARGET="_blank">Revelation 20:4

I have quietly approached people during conversation at my church to gauge their abilities or interests in bible interpretation, but it is hard to ask in-depth questions to people of differing backgrounds, everyone has their own opinion.

rev 20:4" TARGET="_blank">rev 20:4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. 5(The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.

Here are my questions -

1. “beheaded because of their testimony” - is this the when a person surrenders completely to God and have died in the flesh, to be reborn in the spirit. the word (sword) of God has severed the spiritual head from the physical body. the person has passed through the inner door to the kingdom that exists within. The person then arrives at the realization that the kingdom inside, outside and the kingdom of heaven are one and the same.
2. “They had not worshiped the beast” - is the beast our "flesh body" that the holy spirit lives within. We die in the flesh , meaning give up wants, desires, defects, …
3. “They came to life” - a person dies to the body of flesh and awakens to the spirit within. we still walk the earth but our perspective has changed. like when the blind are given sight, it is the people blind to the kingdom of God are given sight and not blind to the kingdom of Gd
4. “This is the first resurrection” - is this a reference that some people enter the kingdom of God while alive as they have surrendered fully without reservation to the will of Gd. the 2nd resurrection is for others who remain blind spiritually to the kingdom of Gd. These blind people do not enter the kingdom until they die physically and are buried.
5. “they will be priests of God and of Christ and will reign with him for a thousand years” - a person that has entered the kingdom while alive in the physical body. This person while dead in the flesh but alive in the spirit is given tasks to perform. Tasks/functions/callings (refer to Ep 4:11) while completing the will of Gd. while some people remain blind to the kingdom. The thousand years refers to the rest of the physical life which will be a period of time.

Thank you for your time and consideration,
al

Answer:

The questions you pose appear can be answered with another question:

"How does one interpret the Bible, especially in regards to prophetic writings like Revelation? Literally? figuratively? Alegorically? Contextually? Culturally?

The best answer to the question of how to interpret the Bible is to view how the New Testament interprets the Old Testament.

OT prophecies and events were taken literally unless there were specific, clear, obvious reasons to do otherwise.
For example, in the Book of Daniel, there are dreams which carried figurative meanings (tall statue, tall tree cut down), yet actual supernatural events (fiery furnace, lion's den).  Daniel 3," TARGET="_blank">Daniel 3, Daniel 4," TARGET="_blank">Daniel 4, Daniel 5" TARGET="_blank">Daniel 5

The King had actual dreams and Daniel was thrown to real lions, the three friends walked in literal fire.
It is not as if the fire represented a trial and the Lions were a figure of Daniel battling Satan.
In the same way, your questions about the saints who were beheaded are literal believers who John sees in the future.
The beast is the world leader - known as the antichrist.
They are real people.

In Revelation, however, there is a lot of figurative language. Fortunately, we can tell when John is describing these images because he uses the words "like" or "as". Revelation 9" TARGET="_blank">Revelation 9: 7 "And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men."

I would recommend that you start your quest by determining how you should interpret the Bible. A good book to read on the subject is "Things to Come" by J. Dwight Pentecost. It's become a standard, comprehensive reference book on Bible prophecy. However, it is different from many other prophetic books in that the first 65 pages deal with the issue of how to interpret the Bible.

Specifically, the answers to your questions:

There is no indication in the chapter to say these bodies, resurrections and people are not real.  What they experience is a miracle.  While the "beast" is a name given to indicate a person's beastly character, he is a real human.

“beheaded because of their testimony” - is this the when a person surrenders completely to God and have died in the flesh, to be reborn in the spirit. the word (sword) of God has severed the spiritual head from the physical body. The person has passed through the inner door to the kingdom that exists within. The person then arrives at the realization that the kingdom inside, outside and the kingdom of heaven are one and the same.

 This means there will be believers in the Tribulation that will be executed for disobeying the antichrist's decree to worship his idol.
There is nothing in the context of Revelation about surrendering oneself to God.
This teaching is taught quite straightforwardly in Romans 12:1" TARGET="_blank">Romans 12:1

 “They had not worshiped the beast” - is the beast our "flesh body" that the Holy Spirit lives within. We die in the flesh, meaning give up wants, desires, defects, …

 This beast is a real person, a world leader who demands worship as a god.
Again, read the context of the chapter.

 “They came to life” - a person dies to the body of flesh and awakens to the spirit within. We still walk the earth but our perspective has changed. like when the blind are given sight, it is the people blind to the kingdom of God are given sight and not blind to the kingdom of God

 These believers are raised back to by physically alive again.

 “This is the first resurrection” - is this a reference that some people enter the kingdom of God while alive as they have surrendered fully without reservation to the will of Gd. the 2nd resurrection is for others who remain blind spiritually to the kingdom of Gd. These blind people do not enter the kingdom until they die physically and are buried.

 There are two literal resurrections - firstly for believers who will live in heaven.
They are saved eternally. The second resurrection is described Revelation 21" TARGET="_blank">Revelation 21 where the eternally lost are given a just sentence for their sins and condemned to a literal Lake of Fire.

“they will be priests of God and of Christ and will reign with him for a thousand years” - a person that has entered the kingdom while alive in the physical body. This person while dead in the flesh but alive in the spirit is given tasks to perform. Tasks/functions/callings (refer to Ep 4:11) while completing the will of Gd. while some people remain blind to the kingdom. The thousand years refers to the rest of the physical life which will be a period of time.

 There will be a literal throne, a literal calendar that can mark of a literal thousand years and a literal group of people who will participate in the administration of the earth with Christ.

 Shad Sluiter

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