Bible Facts

“I have fought the good fight, I have finished the course, I have kept the faith.  In the future there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day and not only to me, but also to all who have loved his appearing.”

What a fantastic example of a man who endured to the end.  The life of Paul was an interesting one, full of highs and lows; he suffered persecution and he witnessed great support.  He was a man who endured to the end. (more…)

ARE you a believer in the Bible? If so, you are bound to believe that Christ, who visibly left the earth 1,900 years ago, will come back again, and appear personally among men, to accomplish the great work that God has given him to do. (more…)

TO look for signs of the coming of God’s Kingdom on earth is not a fanciful pastime; it is the sober attitude of those who will be faithful to the words of Jesus. For he said that just as men knew summer was near when the fig tree put forth its leaves, so they might know that the world’s summer, the Kingdom of God, was near when they saw “these things coming to pass” (Luke 21:29-31). (more…)

IN the present state of public sentiment, if you say “No” to this question, you are supposed to favour the common belief that man is immortal, and exists in death as much as in life. If you say “Yes” you are supposed to deny all religious beliefs. (more…)

IF I ask this question of almost any minister or clergyman, he will reply, “Yes”. If I listen to sermons I gather the same answer. If I consult religious literature, I am assured that I have
A never-dying soul to save (more…)

PERHAPS you would have difficulty in expressing clearly any hope you may have concerning the future. You do not often think about it or talk about it to your friends. Yet definite information concerning the future can be obtained in the pages of the Bible. (more…)

THIS cannot be made more evident than by the following questions and answers as to what the Bible teaches concerning immortality:

1. To whom does the Bible apply the term “immortal”? (more…)

A POPULAR answer would be, Yes! The Scriptural answer is undoubtedly, No. (more…)

IF you accept the religious beliefs held by nearly everyone until recent years, you would answer this question by saying, “It all depends; if we have done the right thing while we live, we shall go to heaven, of course; and if not, then to —-”. (more…)

WHEN men call themselves “strangers and pilgrims”, they plainly indicate that they are seeking a country where they will be at home. This was the position of the forefathers of the Israelites, as shown by Heb. 11:13-16. What were they looking for? (more…)

JESUS went through every city and village of Galilee preaching … What was it that he preached? Surely his subject must have been the truth which above all others he most wanted men to know! The Gospels supply the answer: (more…)

JERUSALEM is “the city of the great King”: it was Jesus who called it so. When he came to it “lowly and riding upon an ass”, and was rejected by its leaders, he said: “Behold, your house is left unto you desolate . . . Ye shall not see me henceforth, TILL ye shall say, Blessed is he that cometh in the name of the Lord” (Matt. 23:38-39). (more…)

MANY difficulties concerning the death of Christ have been due to the idea that he died instead of the sinner, like an innocent man going to the gallows, and letting the murderer go free. (more…)

THAT Christ came bodily forth alive from the tomb of Joseph of Arimathea, in which he was laid after his crucifixion, is the most conspicuous feature of the testimony delivered by the Apostles after his ascension. (more…)

“WHAT think ye of Christ?” was a question Jesus of Nazareth himself posed to the Jews. Controversy over him has echoed down through the centuries in endless wordy conflict, and has led to persecution, torture, and war. (more…)

THAT Christ rose from the dead was the leading feature of the Apostles’ preaching. But this brings the question, Who raised Christ from the dead? The New Testament answer was given by Peter when on trial: “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5:30). “The God of our fathers” is defined as “The God of Abraham, and of Isaac, and of Jacob” (Acts 3:13).
This seems simple and obvious. Difficulty only arises when the distinction between Christ, the Son of God, on the one hand, and “the God and Father of our Lord Jesus Christ” on the other, is confused. Yet here also the teaching of the New Testament is clear. “There is one God the Father … and one Lord Jesus Christ” (1 Cor. 8:6). He is “God, even the Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3). Here again (as in Eph. 1:3, quoted above) the Revised Version reads, “the God and Father . . .”, an expression which says clearly that God is God even to His Son, the “only begotten” (John 1:18). And although Christ is the Son born of the Virgin by the overshadowing power of the Holy Spirit, he is “himself man”: “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).
Only when this distinction between the Father and the Son is grasped can other elements of Scripture teaching be understood. First, that which the Apostle Paul speaks of when he refers to “the working of God’s mighty power which he wrought in Christ, when he raised him from the dead” (Eph. 1:19-20). Again, Paul says Christ “was crucified through weakness, yet he liveth by the power of God” (2 Cor. 13:4). Such passages clearly describe the action of the Eternal God towards a Son bearing human nature; they are quite incomprehensible if we apply them to the action of one Person of an eternal Trinity towards another co-equal and co-eternal Person.
The second truth which this distinction illuminates is that God, Who raised up the Lord Jesus, “will also raise up us by his own power” (1 Cor. 6:14). In that way Jesus becomes the “first fruits” of a harvest to be reaped from death (1 Cor. 15:20). This again is only intelligible if we have a right grasp of Bible teaching about the Father, and the Son’s relation to Him. There was a time when the Son of God was dead, but the Father, who cannot die, lives ever, raised His Son from death to die no more (Deut. 32:40; Rom. 6:9). By the same power, and in the same way, He will raise up those who believe in His Son.
What does the Bible say concerning the Eternal God?

1. That the Creator of heaven and earth is ONE PERSON and not three, the glorious and uncreated Father.
“The Lord our God is ONE Lord” (Deut. 6:4; Mark 12:29). “To us there is but ONE GOD, the Father, of whom are all things, and we in him” (1 Cor. 8:6). “ONE GOD and Father of all, who is above all and through all” (Eph. 4:6). “There is no God beside me” (Isa. 45:5). “I am God, and there is NONE ELSE” (Isa. 46:9-10). “Beside me there is no God” (Isa. 44:6). (See also passages quoted above.)

2. That the Creator dwells in heaven — at some unknown point of measureless immensity — to which the Lord Jesus ascended forty days after his resurrection.
“O thou that dwellest in the heavens” (Psa. 123:1). “Hear thou IN HEAVEN thy dwelling-place” (1 Kings 8:30). “Our Father who art IN HEAVEN” (Lord’s Prayer). “God is in heaven, and thou upon earth” (Ecc. 5:2). “He hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth” (Psa. 102:19). “Jesus was parted from them, and carried up into heaven” (Luke 24:51). “He was received up into heaven and sat on the right hand of God” (Mark 16:19).

3. That He is light and life incorporate in glorious form, even that which the human form faintly reflects.
“Dwelling, in the light that no man can approach” (1 Tim. 6:16). ‘He covereth himself with light as with a garment” (Psa. 104 :2). “His glory is above the heavens” (Psa. 113:4). “Men, who are made after the similitude of God” (Jas. 3:9). “The man is the image and glory of God” (1 Cor. 11:7). “The similitude of the Lord shall he (Moses) behold” (Num. 12:9).

4. That though the Creator is thus located in “heaven his dwelling-place”, the invisible energy or spirit which flows from Him fills immensity so that God is everywhere present.
“Whither shall I go from thy spirit? or whither shall I flee from thy presence?” (Psa. 139:2-12). “Thou sendest forth thy spirit, they are created” (Psa. 104:30). “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth?” (Jer. 23:24). “The eyes of the Lord are in every place, beholding the evil and the good” (Prov. 15:3).

5. That the angels (of like nature with Himself) are the instruments of His wisdom and power, His servants by whom His commands are executed and His designs in heaven and earth performed.
“He maketh. his angels spirits” (Heb. 1:7). “His angels that excel in strength, that do his commandments, hearkening unto the voice of his word … ministers of his that do his pleasure” (Psa. 103:20-21). (See also the numerous instances of their appearance.)
The God thus revealed to us in the Bible is a creator, a father, and a person - universal in His presence and power by the spirit, but still a located and glorious Person whom we can contemplate, love, confide in, and adore. Jesus is His Son, begotten by the Spirit, and exalted to the Father’s presence as mediator between God and men.

THE Lord Jesus Christ was begotten by the Holy Spirit, which is also called “the power of the Most High” (Luke 1:35). The same power raised him from the dead; and by the same power those who are faithful to him will be made immortal when he comes again. Paul speaks of the “exceeding greatness” of God’s power towards those who believe, “according to the strength of his might which he wrought in Christ when he raised him from the dead” (Eph. 1:19-20, R.V.). Believers will be “changed”, so that their “vile body” is “fashioned like unto his glorious body”; and this is spoken of as the work of Christ, “according to the working whereby he is able to subdue all things unto himself” (Phil. 3:20-21).
We learn, then, that (1) the “Spirit” and “power” of God mean the same, (2) this “power” raised Christ, and (3) will raise believers; (4) the power will be so under Christ’s control that what is done is spoken of as his own action.
“Spirit” and the words it is used to translate all have the same root meaning of “breathing” or “blowing”. By a figure of speech they are used for the “outbreathing” of God’s power and being. They may also stand for mind and disposition, as when we say a man shows “a good spirit”.

1. The Spirit of God flows from Him. — “Thou sendest forth thy spirit, they are created” (Psa. 104:30).

2. The Spirit is God’s active Power. — In the creation, “the Spirit of God moved upon the face of the waters” (Gen. 1:2). “By his Spirit he hath garnished the heavens” (Job 26:13). “The Spirit of God hath made me, and the breath of the Almighty hath given me life” (Job 33:4).

3. The Spirit is the Principle of life. — “He giveth breath unto the people upon it, and spirit to them that walk therein” (Isa. 42:5). “The Lord God … breathed into his nostrils the breath of life” (Gen. 2:7). “He giveth to all life, and breath, and all things” (Acts 17:25).

4. God is universally present through His Spirit. — “Whither shall I go from thy spirit? Or whither shall I flee from thy presence? … If I make my bed in Sheol, behold, thou art there. If I … dwell in the uttermost parts of the sea, even there shall thy hand lead me” (Psa. 139:7-10). “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth?” (Jer. 23:24).

5. God, through His Spirit, is the source of all things that are, and through the universal Spirit all things are sustained in being. — “Of him are all things” (literally, “out of him”) (1 Cor. 8:6). “In him we live, and move, and have our being” (Acts 17:28).

6. The Spirit is also equivalent to the mind of God. — “My spirit shall not always strive with man” (Gen. 6:3). “They rebelled, and grieved his holy spirit” (Isa. 63:10, R.V.). “Grieve not the Hoiy Spirit of God” (Eph. 4:30).

7. When God communicates His mind to men, it is spoken of as communicating His Spirit. — “I will pour out my spirit unto you. I will make known my words unto you” (Prov. 1:23). “. . . Rebellious children … that take counsel but not of me; and that cover with a covering, but not of my spirit” (Isa. 30:1).

8. The Spirit may rest on chosen men, so that with a power not their own they speak things beyond human knowledge. — “The Spirit of the Lord came mightily upon David from that day forward” (1 Sam. 16:13). “The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said . . .” (2 Sam. 23:23). “Holy men of God spake as they were moved by the Holy Spirit” (2 Peter 1:21).

9. When God led Israel out of Egypt, He manifested Himself through an angel filled with His Spirit; and this is described as “putting His Holy Spirit in the midst of them”. — “Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy spirit in the midst of them? that caused his glorious arm to go at the right hand of Moses?” (Isa. 63:11-12, R.V.).

10. Jesus was filled with the same spirit power. — “The spirit of the Lord God is upon me; because the Lord hath anointed me . . . ” (Isa. 61:1; Luke 4:18). “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38).

11. Receiving authority so to do as a gift from his Father, Christ bestowed the power of the Spirit on his apostles after his ascension. — Peter said at Pentecost: “Therefore being at the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear” (Acts 2:33; compare R.V. margin).

12. By this Christ fulfilled the promise of a “Comforter” to lead the disciples into all truth and empower them in their mission. — “The Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things . . .” (John 14:26, 16; 15:26; 16:13).

13. The Holy Spirit is the Spirit of God specially directed to the work of redemption: and all references which name the three together show the Father as source and origin, the Son as the means, and the Holy Spirit as the operative power, in this work of redemption. — Read carefully Matt. 28:18-20; Acts 2:30- 35; 1 Cor. 12:3-6; 2 Cor. 13:14; 1 Peter 1:2.
“God”, it is said, “is spirit” (John 4:24). The Spirit is the being and power of God, both universally and in particular manifestation. Father and Son are completely at one in mind and purpose, and — since Christ was glorified — in nature; together they exercise the power which is termed Spirit. There is a profound unity between Father, Son, and Holy Spirit; but, as will be seen from these passages, it is not the mysterious “Trinity in unity” of three co-equal and co- etemal persons.
["Holy Spirit" should be read throughout the New Testament for "Holy Ghost".]

THE land promised in the Bible is a real and substantial part of this earth, a place for living men and women; and inheritance in it belongs to the future. It has no connection with the cloudy region sometimes referred to in hymns which speak of the dead as “safe in the Promised Land”. It has none-the-less a very close connection with the hope of future life, as a later leaflet in this series will show more fully.

1. The promised land is the land that was Promised.
This very obvious statement emphasizes that the words of Scripture mean what they say, and opens the way for asking to whom the promises were made and what was promised.

2. The promises were made to Abraham and his seed.
“Now to Abraham and his seed were the promises made” (Gal. 3:16).

3. The land Promised to Abraham, Isaac, and Jacob for an everlasting possession was the land of Palestine and adjoining territories.
“And the Lord said unto Abram … Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever” (Gen. 13:14-15). “I will give to thee (Abraham) and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession” (Gen. 17:8). “Unto thee (Isaac) and unto thy seed will I give all these countries” (Gen. 26:3). “The land whereon thou (Jacob) liest, to thee will I give it, and to thy seed” (Gen. 28:13). “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise” (Heb. 11:8).

4. The seed associated with Abraham in the Promise of the land was Christ and all who are adopted into him and covered by his name.
“He saith not, And to seeds, as of many: but as of one, And to thy seed, WHICH IS CHRIST. . . For as many of you as have been baptized into Christ have put on Christ … and if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:16-17, 27, 29).

5. The Promise was not fulfilled in the lifetime of Abraham, Isaac or Jacob.
“These all died in faith, not having received the promises, but having SEEN THEM AFAR OFF” (Heb. 11:13). “God gave Abraham none inheritance in the land, no, not so much as to set his foot on” (Acts 7:5). “I (Abraham) am a stranger and a sojourner with you; give me a possession of a burying place” (Gen. 23:4).

6. The occupation of the land by the descendants of Abraham under the law of Moses was not a fulfilment of the promise made concerning Abraham and Christ.
“The promise that he (Abraham) should be THE HEIR OF THE WORLD was not to Abraham or his seed through the law, but through the righteousness of faith” (Rom. 4 :13-14). “If the inheritance be of the law it is no more of promise; but God gave it to Abraham by promise” (Gal. 3:18).

7. The fulfilment of the Promises made to the fathers is spoken of in the Scriptures as future.
“Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old” (Micah 7:20). “To perform the mercy promised to our fathers … the oath which he sware to our father Abraham” (Luke 1:72, 73). “My covenant with Abraham will I remember; and I WILL REMEMBER THE LAND” (Lev. 26:42). “Jesus Christ was a minister … to confirm the promises made unto the fathers” (Rom. 15:8).

8. The fathers to whom the Promises were made have a prominent place in the pictures which the Bible gives of the Kingdom of God, and the Holy Land is shown to be the solid basis of the hope for the future.
“Ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the Kingdom of God” (Luke 13:28, 29). “The Lord shall reign over them in Mount Zion”. “The kingdom shall come to the daughter of Jerusalem (Micah 4:7, 8). “The Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously” (Isa. 24:23). “At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart” (Jer. 3:17). “The Lord delighteth in thee, and thy land shall be married” (Isa. 62:4). “They shall build the old wastes … they shall repair the waste cities, the desolations of many generations” (Isa. 61:4). “He shall swallow up death in victory … In that day shall this song be sung IN THE LAND OF JUDAH” (Isa. 25:8; 26:1).

GOD said of the people of Israel, “Ye are my witnesses” (Isa. 43:12). For many centuries they have witnessed to the truth of His word by their scattered and suffering condition; but their history in the last fifty years — even while their sufferings have been intensified a hundredfold — has borne witness in another way. The revival of their spirit as a nation, their return to their ancient land, their achievements in founding agricultural colonies and restoring fertility to its wastes, and their establishment as an independent State, are all evidence that the words of the prophets are being fulfilled.
What does this development mean? Readers of the Bible know that it is not merely one more nationalist movement. It is the most vital event in our day, because it has a central place in the whole purpose of God for the future of mankind.

1. The hope of the gospel is the hope of Israel. To be in a saved position is to have this hope, and to be a fellow-heir with Israel of the promises made to them, and a fellow citizen of their commonwealth.
“Ye are called in ONE HOPE ” (Eph. 4:4). “The hope of the gospel” (Col. 1:23). “For the HOPE of Israel I (Paul) am bound with this chain” (Acts 28:20). “Salvation is of the Jews” (John 4:22). “I stand and am judged for the hope of the promise made of God unto our fathers: unto which hope our twelve tribes, instantly serving God day and night hope to come” (Acts 26:6-7). “Whose house are we if we hold fast the confidence and rejoicing of THE HOPE steadfast unto the end” (Heb. 3:6).
“It is now revealed unto his holy apostles and prophets that the Gentiles should be fellow-heirs and of the same body, and partakers of his promise in Christ by the gospel” (Eph. 3:5-6). “Now therefore ye are no more strangers and foreigners (aliens from the commonwealth of Israel (Eph. 2:12), but fellow citizens with the saints: and of the household of God” (Eph. 2:19). “He is a Jew which is one inwardly” (Rom. 2:29). Gentile believers are described as a wild olive branch grafted on the good olive tree (Rom. 11:17).

2. It is a hope including, among other elements, the restoration of Israel’s kingdom.
“Lord, wilt thou at this time restore again the kingdom to lsrael?” (Acts 1:6). “In the regeneration (restoration) when the Son of man shall sit on the throne of his glory (that is, when he comes again (see Matt. 25:31), ye also shall sit on twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). “I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). “Jesus Christ… whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:21).

3. The Prophets referred to in these words have plainly foretold the gathering of Israel from their dispersion throughout the world, and the restoration of the kingdom of David which was overthrown. This, they show, is to come in an age when Christ (the Messiah) shall reign with his immortal saints. Their subjects will be all mankind, who will be freed from the evils that now oppress them.

SCATTERED AND GATHERED. “He that scattered Israel will gather him” (Jer. 31:10). “He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” (Isa. 11:12). “Like as I have watched over them to pluck up, and to break down, and destroy, and to afflict, so will I watch over them to build, and to plant, saith the Lord” (Jer. 31:28). “For thus saith the Lord: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them” (Jer. 32:42). “Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah” (Jer. 33:14).

THE DIVINE SON OF DAVID. “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer. 33:15-16).

FOR GOD’S SAKE. “I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went …. For I will take you from among the heathen, and gather you out of all countries, and will bring you unto your own land” (Ezek. 36:22-24). “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer” (Isa. 54 :7-8). “And I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in Mount Zion from henceforth, even for ever” (Micah 4:7). “And so all Israel shall be saved: as it is written, THERE SHALL COME OUT OF ZION THE DELIVERER, and shall turn away ungodliness from Jacob” (Rom. 11:1, 2,12, 25, 26). “Thus saith the Lord of hosts: In those days it shall come to pass, that ten men shall take hold out of all the languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech. 8:23). “And all the nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts” (Mal. 3:12).

PEACE AT LAST. “And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:4).
From these passages it must be clear that one cannot be a member of the household of God without sharing in the hope that belongs to the “commonwealth of Israel”: and outside the household of God there is no hope; for in that position a man is “without God, in the world” (Eph. 2:12). In other words, the hope of Israel is the hope for all men, and none can be saved apart from it. True, it pertains to the people of Israel in the first place (Rom. 9:4) ; but it is not offered on grounds of blood, but of faith. And so the believing Gentile, once “afar off”, has been “brought near” through Christ so that he too may share in that salvation which is “of the Jews”. This is the theme expounded by the Apostle Paul in Eph. 2, which is briefly quoted under the first proposition.

PARADISE was lost on earth: why should it not be regained on earth? The Paradise of the past was a land bearing trees and surrounded by rivers (Gen. 2:8-17): should not the Paradise of the future be also on the face of this globe?
Popular notions concerning Paradise are exceedingly confused, but that is not to say that clear and true ideas are unattainable.
A very popular hymn represents Paradise as the place “where Jesus is”,
“Where loyal hearts and true
Stand ever in the light,
All rapture through and through
In God’s most holy sight.”
But God has not promised heaven to the righteous. Even David has not gone there (Acts 2:34).
Popular theology caught up the Jewish fables of old, and mixed these with the superstitions of the nations, producing from them a blend of ideas of a quite unreal kind and bearing no relation to the Scriptures. The result is that today “Paradise” — so far as the word is used at all — has become a vague and mythical expression for some kind of future happiness.
Let us turn to the Scriptures direct for ourselves.

PARADISE IN THE OLD TESTAMENT
Pardes, the Hebrew equivalent in the Old Testament, is said to be derived from the Old Persian, and means a garden, enclosure or park. It is only found three times in the Scriptures, viz.: Neh. 2:8, “Asaph the keeper of the king’s forest”; Eccl. 2:5, “I made me gardens and orchards”; Song 4:13, “Thy plants (O sister-spouse) are an orchard of pomegranates with pleasant fruits”.
The meaning here is sufficiently clear: Royal parks and gardens; the last quoted passage referring allegorically to the approaching “marriage of the Lamb”, when “the righteous shall inherit the land and dwell therein for ever” (Psa. 37:29), when it “is become like the garden of Eden” (Ezek. 36:35).
From the foregoing it will appear that it is with good reason that the garden of Eden was considered a Paradise — “Paradise Lost”. The Septuagint translation of the Scriptures into Greek, which was made in the third century before Christ, used the term Paradeisos, not only in the three passages quoted, but also in Genesis, 2 and 3, where the garden of Eden is spoken of, and also in other places where “the garden of the Lord” is referred to (Gen. 13:10; Num. 24:6; Isa. 51:3; Ezek. 28:13; 31:8, 9).
From these passages it may be ascertained with certainty that Paradise is to be seen in a regenerated earth, and that the “waste places of Zion” are to be included therein and transformed; also that its territory is to include the land where anciently the King of Tyre reigned in glory. In short, Paradise is the Kingdom of God centrally established in the Holy Land, and bearing rule over all the earth.

PARADISE IN THE NEW TESTAMENT
The New Testament bears out this. Like pardes in the Old Testament, the word paradeisos is found only three times in the New Testament — viz., Luke 23:43, “Thou shalt be with me in Paradise”; 2 Cor. 12:4, “Caught up to Paradise”; Rev. 2:7, “To him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God.”
Christ’s promise to the thief on the cross was a gracious answer to his astonishing request: “Lord, remember me when thou comest into thy kingdom”. That time is still future; and when it comes, Jesus will reign where once he was crucified, and the thief will be remembered.
Paul’s “visions and revelations of the Lord” (2 Cor. 12) are related to the same time, place, and development; for Paul preached the setting up of the kingdom of Christ “at his appearing” (2 Tim. 4:1), and rejoiced in prospect of a crown of righteousness “at that day” (verse 8). “The third heaven” is a figure of the perfect state upon earth, “the end”, of which he speaks in 1 Cor. 15:24, when death itself shall be destroyed, and the Father revealed upon earth without mediation. The first heaven may be taken as the Mosaic economy in Israel (Deut. 31:1). The second, or “new heavens and a new earth” (Isa. 65:17), is found in Christ’s Millennial reign in Jerusalem; during which, however, death still obtains among the subjects of his kingdom. “The third heaven” is revealed beforehand in Rev. 21:14, and is the post-millennial or perfect state, in which there shall be “no more death, neither sorrow nor crying . . . for the former things are passed away”.
Christ’s promise to him that overcometh (Rev. 2:7) is the offer, in beautiful and fitting metaphor, of eternal life in the Kingdom of God. Compare the similar promises to each of the seven churches (Rev. 2, 3).

HOW WE MAY ENTER PARADISE
In the end the tabernacle of God will be with men (Rev. 21:3), and they will enter Paradise, not indeed by going to heaven and leaving the earth to be burnt up, but by heaven coming to them, that the earth may be filled with God’s glory (Num. 14:21) and abide for ever.
We must have the faith of the thief on the cross in “the Gospel of the Kingdom”, and thereupon be baptized into Christ’s name for the remission of sins: and thence forward, in patient well-doing in the way of his commandments, pray to be remembered in the day of his coming.

SINCE it is said in the Bible that Christ came to destroy the devil and his works, the answer must be “Yes”: but what is the devil to be destroyed? He cannot be the fiend of old-fashioned theology, or the spirit of evil which has come vaguely to take the place of this mythical being in modern ideas. Could any kind of superhuman being be destroyed by the dying of Jesus? Yet it is said that Christ shared human nature for the very purpose that “through death he might destroy him that had the power of death, that is, the devil” (Heb. 2:14). It is also written: “For this purpose was the Son of God manifested, that he might destroy the works of the devil” (1 John 3:8). These passages should make two facts clear: (1) That the subject is vital to any understanding of the work of Christ; and (2) that they cannot be reconciled with traditional ideas.
While modern views may be less crude and grotesque than those of fifty years ago, the two are sufficiently akin in principle to make an examination of the older teaching worth while. To dispose of one will largely dispose of the other.
First, then, how did the devil come into existence? Was it by the rebellion of an archangel who was in consequence expelled from heaven, as described in Milton’s Paradise Lost, and who is now using his god-like powers in opposition to God?

1. The answer is “No”. All the passages in the Bible that are supposed to indicate such an origin for the Devil can be shown by the context to refer to other matters altogether.
The tempter in the garden of Eden was an animal — a serpent — possessing the power of speech (Gen. 3:1, 14; 2 Cor. 11:1). “Lucifer, son of the morning”, who, in the language of political metaphor, “fell from heaven”, was the king of Babylon, a man who ruled the nations (Isa. 14:12,15,4,6,16,22, compare verses). The “anointed cherub, corrupted by reason of his brightness”, was the Prince of Tyre, a man (Ezek. 28:11-15, compared with verse 2). The war in heaven, in which Michael prevailed over the great red dragon, and expelled him (Rev. 12:7), was a prophetic forecast in hieroglyph of events to transpire in the Roman Empire (Rev. 4:1; 17:9). The seven headed and ten-horned monster, labelled “the Devil and Satan”, was the symbol of human antagonism, politically incorporate.
See the argument on these points elaborated in the pamphlet on The Evil One, by R. Roberts.

2. What the Bible has to say concerning the devil is inconsistent with the idea that a supernatural being is meant.
In the first place, he is said to put people in prison (Rev. 2:10). In the second place, Judas was said to be one (John 6:70). Peter is addressed as Satan (Matt. 16:23). In the third place, women are advised not to be devils–the word is translated “slanderers”, but in the original, it is the same as that translated devil (1 Tim. 3:11; Tit. 2:3). In the fourth place, he is declared to have been the public persecutor of the saints (1 Pet. 5:8, 9). Fifthly he is to be bruised under the feet of the saints shortly (Rom. 16:20). Sixthly, he is said to bind people with disease and death (Luke 13:16; Acts 10:38). Seventhly, Christ is declared to have destroyed him by submitting to death (Heb. 2:14).
All these allusions are brought into harmony by the view defined in the next paragraph.

3. “Satan”, which is a Hebrew word, means adversary; “Devil”, which is a Greek word, means false accuser, slanderer, or liar. Having these meanings, the words are used to Personify that which has proved man’s great adversary and God’s great slanderer in the history of the human race, namely, SIN, whether considered abstractly as a principle, or finding expression through a person, an institution, or the evil world as a whole.

“Sin bringeth forth death” (Jas.1:15) parallel with “The devil hath the power of death” (Heb. 2:14).
“He put away sin by the sacrifice of himself” (Heb. 9:26) parallel with “That through death he might destroy the devil” (Heb. 2:14).
“Why hast thou conceived this In thine heart” (Acts 5:4) parallel with “Why hath Satan filled thine heart?” (Acts 5:3).
“According to the course of this world” (Eph. 2 : 2) parallel with “According to the prince of the power of the air” (Eph. 2:2).
“The desires of the flesh and of the mind” (Eph. 2:3) parallel with “The spirit that now worketh in the children of disobedience” (Eph. 2:2).
“Every man tempted is drawn away of his own lust, and enticed” (James 1:14) parallel with “Taken captive by the devil at his will” (2 Tim. 2:26).
“The children of disobedience” (Eph. 2:2) parallel with “The children of the devil” (1 John 3:10).
“Put off the old man, which is corrupt according to the deceitful lusts” (Eph. 4:22) parallel with “Stand against the wiles of the devil” (Eph. 6:11).
“Loved this present world” (2 Tim. 4:10) parallel with “The god of this world hath blinded their minds” (2 Cor. 4:4).
“Deliver us from this present evil world” (Gal. 1:4) parallel with “Deliver us from the evil one” (R.V. Matt. 6:13).
“The children of this world” (Luke 20:34) parallel with “The children of the wicked one” (Matt. 13:38).
“Overcome the world” (1 John 5:5) parallel with “Overcome the wicked one” (1 John 2:14).
“Keep himself unspotted from the world” (James 1:27) parallel with “Keep them from the evil one” (R.V. John 17:15).
“The lamb shall overcome them (the ten kings)” (Rev. 17:14) parallel with “He laid hold on the dragon, that old serpent, which is the Devil and Satan” (Rev. 20:2).

The fact is that Jesus shared human nature so that he might conquer it. Overcoming its tendencies throughout his life, he completed his triumph by the sacrifice of himself in death, and was raised up to a new and incorruptible life. By sharing this life as he shared theirs, men may share in his victory over sin and death: and in that way Christ destroys both the devil and his works.

LITTLE is heard today — unless it be in derision — of the old notion that hell is a place of fiery torment somewhere below the earth. There has been a revolt from the horrible doctrine that suffering without end is a just retribution for the sins of a few years of mortal life. This has partly resulted from a state of feeling which makes light of sin; but while we would repudiate any tendency to belittle sin, we would heartily agree that the doctrine of eternal torment cannot be reconciled with the belief in a righteous and loving God. Punishment for sin there must be; but it is a punishment consistent with God’s character.

The tragedy is that this doctrine, which has been such a stumbling block to religion, need never have arisen if men had confined their ideas to what the Bible teaches about hell.

Today we are likely to be told that “hell” is not a place but a state of mind, or the “consciousness of alienation from God”. This idea, like the other, has no warrant in Scripture.

The truth in the case is simple and beautiful. Hell in most cases simply means the grave. This must be evident even to the unlearned English reader who considers the following passages:

1. “The mighty … are gone down to hell with their weapons of war, and they have laid their swords under their heads” (Ezek. 32:27). This could not be the popular hell. The supposed ghosts of wicked men do not take swords to hell with them. But the bodies of great men in ancient times were accompanied to the grave with the weapons they used in their lifetime: and this is the fact referred to in the passage, which shows the hell spoken of is the grave.

2. “Thou wilt not leave my soul in hell” (Psa. 16:10). Peter quotes this as a prophecy of Christ’s resurrection from the grave (Acts 2:27-32). With this meaning it is possible to understand it; but how is it possible to contemplate the idea of Christ having gone to the conventional hell?

3. Jonah, referring to his temporary incarceration in a fish, says, “Out of the belly of hell cried I” (Jonah 2:1-3). The fish was a living grave to him, but the conventional hell is out of question.

4. “Thou Capernaum shalt be brought down to hell” (Matt. 11:23). The overthrow and ruin of a city may be described as a bringing to the grave; but a city cannot be pictured as going down bodily into a fiery hell; or as experiencing a mental state.

5. “The sorrows of death compassed me: the pains of hell gat hold on me” (Psa. 116:3). David here speaks of death: and the grave is its natural associate. David could not mean that the flames of hell had begun to scorch the man after God’s own heart.

6. “My church: the gates of hell shalt not prevail against it” (Matt. 16:18). The gates of the grave close against Christ’s people at their death; but they “shall not prevail”, because he will open them at his coming. Christ’s people are never inside the gates of the conventional hell, on any theory.

7. “I (Christ) have the keys of hell and of death” (Rev. 1:18). Applied to the grave, this is intelligible, for Christ is the resurrection and the life; it can have no meaning when applied to the old idea of hell.
Thus a glance at a few passages where the word “hell” occurs in the English translation, is enough to show that it is the grave that is meant. But now look at some other passages, where sheol, the word translated “hell” in the foregoing passages from the Old Testament, is actually translated GRAVE.

8. “O that thou wouldest hide me in THE GRAVE” (sheol) (Job 14:13).

9. “Let the wicked be ashamed; let them be silent in THE GRAVE” (sheol) (Psa. 31:17).

10. “O death, where is thy sting? O grave (hades-the Greek equivalent of sheol), where is thy victory?” (1 Cor. 15:55).

11. “Bring down my grey hairs with sorrow to THE GRAVE” (sheol) (Gen. 42:38).

12. “He bringeth down to THE GRAVE, (sheol) and bringeth up” (1 Sam. 2:6).

13. “IN THE GRAVE (sheol) who shall give thee thanks?” (Psa. 6:5).

14. “Like sheep they are laid in THE GRAVE” (sheol) (Psa. 49:14).

15. “There is no work, nor device, nor wisdom in THE GRAVE (sheol), whither thou goest” (Ecc. 9:10).

16. “I will ransom them from the power of THE GRAVE” (sheol) (Hos. 13:14).
These passages show clearly that the hell of the Bible is none other than the grave, the place where men and women are laid out of sight in the unconsciousness of death (compare Gen. 23:4). The English word hell comes from the Anglo-Saxon helan, to cover or hide, and originally meant “the hidden or unseen place”. Only custom has given it another and more dreadful meaning.

In the New Testament the equivalent for the Hebrew sheol is the Greek word hades. This also is probably derived from Greek words meaning “not seen”; but whatever its derivation, in Greek after Homer’s time it was used to mean “the grave” or “death” (as in such a phrase as “death by sea”). In the Bible it unquestionably means the same as sheol, being used to translate the Hebrew word in quotations from the Old Testament, in cases where the context leaves no doubt that death or the tomb are meant (compare Psa. 16:10 and Acts 2:27, 31; Hosea 13:14 and 1 Cor. 15:55).

Another word, Gehenna, also translated “hell” in the New Testament, is the name of a place where refuse was destroyed outside Jerusalem. Here rubbish was burnt by fires which were never quenched until they had burnt all there was to consume; and so the word is used to describe the utter destruction of unrepentant sinners, for whom there is no further place in God’s universe.

1. Will there be a resurrection of the wicked to suffer punishment?

ANSWER: Yes: for it is written, “There shall be a resurrection both of the just and unjust” (Acts 24:15); and “they that are in the graves . . . shall come forth; . . . . they that have done evil, to the resurrection of judgment” (John 5:29).

2. Will all the unworthy of mankind rise from the dead to suffer punishment?
ANSWER: NO: for it is written of some, “They are dead, they shall not live: they are deceased, they shall not rise: thou hast visited and destroyed them, and made all their memory perish” (Isa. 26:13-14). “Like sheep they are laid in the grave: death shall feed on them … He shall go to the generation of his fathers: they shall NEVER SEE LIGHT. Man that is in honour and understandeth not is like the beasts that perish” (Psa. 49:14-20).

3. Who are they that will never come to life again, but pass away as though they had not been?
ANSWER: Those who are in ignorance of the Gospel of Christ, and undeveloped children: for thus it is written: “The man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov. 21:16). “Oh that I had given up the ghost (at birth), and no eye had seen me: I should have been as though I had not been. I should have been carried from the womb to the grave” (Job 10:19; 3:11-16).

4. Why will such never see the light of resurrection?
ANSWER: Because they are not responsible. It requires the light of knowledge to make men responsible; for so it is written: “This is the (ground of) condemnation, that light has come into the world, and men loved darkness rather than light” (John 3:19). When men are blind, or ignorant of the word, they have no sin to be punished for: but at the same time, they are not forgiven and justified men, and unless they become so by learning and repenting, they cannot be saved for eternal life (John 9:41; 15:22, 24; 1 John 5:12, 13; John 11:25).

5. What will become of that portion of the wicked who are responsible, and who will come forth at the resurrection for punishment?
ANSWER: They will appear before Christ to give account: in his presence, they will be denied before the accepted righteous, and the attendant company of the angels: and will be commanded to depart, which they will do with shame and anguish, “weeping and wailing, and gnashing of teeth”. All this is written in many parts. Paul says, “For we must all appear before the judgment seat of Christ; that every one may receive . . . according to that he hath done, whether good or bad” (2 Cor. 5:10). Concerning those whose account is bad, Jesus says, “Then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matt. 7:23.) “There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and Jacob, and all the prophets in the Kingdom of God, and you yourselves thrust out” (Luke 13:28).

6. But what will become of them after they depart? Will they live for ever in a state of suffering?
ANSWER: No: they will live as long in a state of suffering as the justice of their cases shall severally call for; but in every case, sooner or later, death by destruction is their final lot. Their whole experience, from their re-emergence from the grave to their ignominious return to death, is their punishment; when complete, it will be everlasting, and therefore “everlasting punishment”, but not “eternal torment”. Because they have died once before, their judicial death at the resurrection is called the “second death”.
The passages that teach this are numerous. Jesus speaks of degrees of punishment in saying that the servant which knew his lord’s will, and did it not, “shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required” (Luke 12:47-48). As to the final result of the punishment, we are told of the unhappy subjects thereof that “they shall die” (Rom. 8:13); “reap corruption” (Gal. 6:8); be destroyed (Psa. 73:27; 145:20); be burnt up, leaving neither root nor branch (Mal. 4:1); consume away into smoke (Psa. 37); suffer everlasting destruction from the presence of the Lord (2 Thess. 1:9); disappear like a whirlwind (Prov. 10:25) in the judgment and fiery indignation that will devour the adversary (Heb. 10:26-28).

7. But what are we to understand by Gehenna?
ANSWER: It is the name of a valley in the neighbourhood of Jerusalem, where, Isaiah informs us, the carcases of the rejected will be consumed after the judgment (Isa. 66:20-24). It was used for judicial purposes in old times, and will be so again on a larger scale when the dreadful scenes of Zech. 14:12 are enacted. This Gehenna is a place where fire will be kindled: but it is not the hell of popular belief, for it is a place on earth for carcases, and the fire will at last burn out, and the place itself be cleansed and made holy (Jer. 31:40).

WHY are there so many sects in Christendom? Their number calls forth the derision of unbelievers, and causes grief to the devout.

When the apostles taught, Christianity began with a single “sect”, which was said to be “everywhere spoken against” (Acts 28:22). If the teachings held by its members had remained exactly as they were given by the first teachers, there is at least a chance that it would have continued to be one “sect”. But suppose that fresh doctrines are introduced, old words are used to clothe new ideas, and an alien philosophy is combined with the original teaching? Is it not clear that there will be a strain between the new beliefs and the old? The way will be opened for all kinds of combinations of ideas, and for any amount of ingenuity to invent new theories to reconcile things which are in conflict. And as a result, different groups will drift further and further apart until they split into separate churches in perpetual disagreement with one another.

Put broadly and simply, that is very much what happened to Christianity. The changes were coming even in the apostles’ days, for we find Paul strenuously opposing ideas which would have made the resurrection of the dead unnecessary (1 Cor. 15:12-20). At the end of his life, Paul is still combating those “who concerning the truth have erred, saying that the resurrection is past already” (2 Tim. 2:18). There is a strong probability, to put it no higher, that the only teaching which could displace the belief in future resurrection is the Greek doctrine that the soul is immortal, and therefore needs no raising from the grave. To Paul this was a matter of acute concern, for its effects were disastrous. It had “overthrown the faith of some”, and as to the future, he saw that it would “eat like a gangrene” (v. 17, R.V.).

In some of his earliest letters Paul had said there would come a “falling away”, and even that “the mystery of iniquity doth already work” (2 Thess. 2: 3, 7). He told the Ephesians, “Of your own selves shall men arise, speaking perverse things” (Acts 20:30). In both his letters to Timothy he writes of times when “some shall depart from the faith” (1 Tim. 4:1), and when “they will not endure sound doctrine”, but will turn away their ears from the truth, and turn aside unto fables (2 Tim. 4:3- 4). Having “itching ears”, he says, they will “heap to themselves teachers” according to their own desires.

Nor is Paul alone in this. Peter says, “There shall be false teachers among you, who shall privily bring in damnable heresies” (2 Peter 2:1). The letters of John, written in his extreme old age towards the end of the first century, are very largely devoted to combating teaching which was already prevalent. “Many false prophets (or teachers) are gone out into the world”, he says (1 John 4:1). “Many deceivers are entered into the world” (2 John v. 7). He urges believers to put to the test those who come to them as teachers (or in his own idiom, to “try the spirits”); and the only standard by which they can be tested is the Word which God has already given through His Holy Spirit — that is, Scripture.

Even in the apostles’ day, when only the writings we now call the Old Testament could be appealed to, the Jews at Berea were called “more noble” because they “searched the scriptures daily” to see whether the things they were told by Paul and Silas “were so” (Acts 17:11). And when in earlier times Jews had sought to communicate with the dead by practices like those of modern Spiritualism, Isaiah had pointed to the only true source of inquiry: “Should not a people seek unto their God? … To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa. 8:19-20). “Prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit” (2 Pet. 1:21).
There are many sects because Christianity as a whole has gone astray from the teaching of Christ. The greatest need of today is to return to the early faith: and the only way to return is by the study of the Scriptures.

“Who can forgive sins but God alone?” It was a reasonable question so far; but Jesus, by healing the man sick of the palsy, gave proof of the power of the Son of Man on earth to forgive sins (Luke 5:18-26).
When Christ thus forgave sins he took away the evil from the flesh; but the priests of Christendom cannot do so, though they claim “power and commandment … to pronounce … Absolution” (see the Prayer Book). The Church of England ritual prescribes “a general confessions”, but the Roman Catholic Church favors “the Confessional”, an institution which has led to great abuses. It is now introduced into the Church of England by the Anglo-Catholics.

Let us see what the Bible tells us concerning God’s provision for the remission of sins.

BAPTISM
Remission is through Christ, to whom God gave power to forgive sins. After his resurrection, Christ said to his disciples, “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things” (Luke 24:46-48).
In the Acts of the Apostles we see the witnesses at work. Peter, having preached Christ on the day of Pentecost, concluded by saying, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). And some three thousand souls responded to the appeal. So again, in the temple when the lame man was healed, Peter said, “Repent, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ” (Acts 3:19). Then will come the time of saving health to those whom Christ finally forgives.

“Remission of sins” is also spoken of in Acts 5:31 and 10:43. The latter passage concerns the household of Cornelius when God bore testimony to Peter’s preaching by pouring out the Holy Spirit on the Gentiles who heard the Word, and who were thereupon “baptized in the name of the Lord”.

Paul at Antioch preached Christ to the Jews, saying, “Through this man is preached unto you the forgiveness of sins” (Acts 13:38). Paul himself was admonished by Ananias, saying, “Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord” (Acts 22:16); and he tells Agrippa that Christ commanded him to preach the forgiveness of sins in His name (26:18).

GOD FORGIVES
men for Christ’s sake when they believe the Gospel and repent and are baptized (Rom. 4:7, 8; 6:1-4; 2 Cor. 5:19; Eph. 1:7; Col. 1:12-14; Heb. 9:14). Thus believers purify their souls in obeying the truth (1 Pet. 1:22). Thus they are “purged from their old sins” (2 Pet. 1:9), having been made the subjects of “the washing of water by the Word” (Eph. 5:26). Baptism is a burial in water, and a resurrection therefrom, as is evident from Rom. 6, and it is enjoined only upon believers of the Gospel who have repented.

CONFESS YOUR FAULTS
“But”, it is said, “you don’t object to confession, surely. Does it not say ‘Confess your faults one to another’?” Yes, James says (ch. 5:16), “Confess your faults one to another, and pray one for another, that ye may be healed.” But that is a very different thing from “the Confessional”. Christ is the High Priest over God’s house or church (Heb. 3:6; 1 Tim. 3:15; Heb. 4:14-16; 7:24-26). “If we walk in the light … and confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:7, 9).
Baptism is God’s appointment for the remission of the sins of Jews and Gentiles who come unto Him in Christ; and the Priesthood of Christ is for those in Christ who thus have “an Advocate with the Father” (1 John 2:1). “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death” (1 John 5:16, 17). “Pray not thou for this people … I will not hear thee” (Jer. 7:16, 11:14; 14:11).

From the passages quoted it is evident that there is a connection between healing of the body and remission of sins. It is also clear that sinners are forgiven when they believe the Gospel, repent and are baptized; that saints who sin not unto death are forgiven when they confess and forsake their sins and walk in the light; and that the final proof of it all is coming with the “times of refreshing” when Christ returns from Heaven.

The Apostle Peter writes his first letter to believers who have been “begotten again” to a “living hope”; a hope which leads on to “an inheritance incorruptible, and undefiled, and that fadeth not away” (1 Peter 1:3-4). Yet he is very conscious of the transient nature of human life, for he quotes the words from Isa. 40:6-8 : “All flesh is grass … the grass withereth, and the flower thereof falleth away . . .” (1:24). Of what use would an incorruptible inheritance be to corruptible heirs?

Peter’s answer would be, “None”; for like Paul he would say, “Flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption” (1 Cor. 15:50). But did you notice that peculiar expression, “begotten again”? There lies the solution of the problem. Peter returns to the idea when he says these believers have been “born again, not of corruptible seed, but of incorruptible” (v. 23); as though a germ of new life had entered into them, bringing forth a new birth of a kind befitting them for an eternal inheritance. From what source can such a form of life be generated?

The quotation from Isaiah gives the answer: “All flesh is as grass . . . but the word of the Lord endureth for ever”. “And this”, says Peter, “is the word which by the gospel is preached unto you” (1:25). They have received the message of Good News concerning Christ, and Peter says that as a result they are born again of incorruptible seed “through the word of God, which liveth and abideth for ever” (v. 23).
In this language there is a good deal of figure. Put in more literal terms, they have accepted a new belief which has changed their outlook and manner of life. Paul describes it as being “renewed in the spirit of your mind” (Eph. 4:23); and so radical is the change, where it is genuine, that he can liken it to a change to a new personality modelled on a more God-like pattern. He says: “Ye have put off the old man with his deeds, and have put on the new man which is renewed after the image of Him that created him” (Col. 3:9-10).

John, in his first letter, has much to say on the characteristics of those who are born or begotten of God. He says that they cannot be living in the habit and practice of sin; nor can they live without love towards their brethren born of the same Heavenly Father; nor can they deny Jesus as the Messiah and Son of God (1 John 2:29; 3:9; 4:7; 5:1, 4, 18). Men who do so have clearly not undergone that rebirth; or if they have, then the new life must have been extinguished in them. They are not those to whom John writes: “Beloved, now are we the children of God” (3:2).

Rebirth is therefore (1) a mental change through receiving the knowledge of truth; (2) a moral change through bringing the course of life into line with it; and (3) a change in relationship to God through being accepted as His “sons”. And where there has been rebirth there must be continued growth if the “new man” is not to perish, for Peter urges those who have been “born again” to be like “new born babes”, longing for “the sincere milk of the word” that they may “grow thereby”.

Yet moral and spiritual change alone would not fit mortal men for an immortal inheritance. The argument of Paul in 1 Cor. 15 is that before men can enter the Kingdom of God they must undergo a bodily transformation, and this will take place when the Lord Jesus Christ returns from heaven to raise the dead and administer judgment (1 Cor. 15:22-23, 51-52; compare 2 Tim. 4:1). This change he describes by saying, “This corruptible must put on incorruption, and this mortal must put on immortality . . Then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor. 15:53-54). It is a change to what Paul calls a “spiritual body” — which does not mean an immaterial body (for this would be a contradiction in terms!) but a body “clothed upon” with life, changed from a state of humiliation to a state of glory like that of the risen Christ (2 Cor. 5:4; Phil. 3:21).

But this change is impossible without the mental and moral change which man undergoes by “conversion”. It completes and perfects a process begun in his mortal life by his belief of the Gospel and his obedience to its demands in baptism. It is the outcome of that “begettal” which is brought about by the working in his mind of the imperishable “word of God”. Therefore it is not of human origin, and the right or privilege of calling themselves sons of God is not a human gift: “As many as received him (that is, Christ), to them gave he the right to become children of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor the will of man, but of God” (John 1:12-13). From God comes the new birth, for it is brought about by His will working through the “word” given by His Holy Spirit; and by the power of that Spirit those who continue in faith will ultimately be changed to “spiritual bodies”. Jesus doubtless has in mind the whole transformation, from its beginnings in mortal life to its completion in the future, when he says to Nicodemus: “Except a man be born again, he cannot see the Kingdom of God … Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3: 3-6).

It matters a great deal if we are to accept the teaching of the Scriptures: and what other teaching is worthy of acceptance? A poet has written (and the people like the sentiment):

“For forms and creeds let senseless bigots fight,
He can’t be wrong whose life is in the right.”

It will be impossible to produce such a sentiment from the writings of the apostles. While “forms and creeds” are odious enough in the hands of bigotry, in their right place they are absolutely essential. As to forms, another leaflet in this series shows that baptism is a divinely-required form of obedience which any man will neglect at his peril.

“Creed” means belief, from credo, “I believe”. The general sentiment is that it does not matter at all what we believe if only we are sincere. This sentiment is foolish, because wrong belief can lead to wrong actions. It is also dangerous, because it diverts attention from God’s life-giving word. It really means that there is nothing in which we can finally believe at all. What we believe matters.

1. Because it has pleased God to make salvation conditional on believing certain things.
“It hath pleased God by the foolishness of preaching to save them that believe” (1 Cor. 1:21). The Gospel is “The power of God unto salvation to every one that believeth” (Rom. 1:16). “That the promise by faith of Jesus Christ might be given to them that believe” (Gal 3:22). “And by him, all that believe are justified from all things from which ye could not be justified by the law of Moses” (Acts 13:39).

2. Because it is required of us that the “certain things” be none other than those preached by Jesus and the apostles.
“Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8). “It there come any unto you and bring not this doctrine, receive him not into your house” (2 John 10).

3. Because the apostles preached definite things styled gospel, or glad tidings, and therefore “the gospel” is the means to be employed in our salvation.
“The gospel which I preached unto you … by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain” (1 Cor. 15:1). “The gospel is … the power of God unto salvation to every one that believeth” (Rom. 1:16).

4. Because the things so preached were the things concerning the Kingdom of God, and those things that concern the Lord Jesus Christ.
“When they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ they were baptized, both men and women” (Acts 8:12). “Paul (at Ephesus) spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Acts 19:8). Paul (at Rome) for two whole years preached the kingdom of God, and taught those things which concern the Lord Jesus Christ (Acts 28:31).

5. Because disbelief of the gospel makes our condemnation certain.
“He that believeth not shall be condemned” (Mark 16:16). “He that rejecteth me, and receiveth not my words … the word that I have spoken … shall judge him in the last day” (John 12:48).

6. Because ignorance of the gospel leaves men in a state of darkness in which salvation is impossible.
Other Gentiles “walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them” (Eph. 4:18). “At that time ye were without Christ, being strangers from the covenants of promise, having no hope” (Eph. 2:12).

7. Because belief is faith, without which it is impossible to please God.
“Faith is the substance (or conviction) of THINGS HOPED FOR” (Heb. 11:1). “He staggered not at the promise of God, through unbelief, but was strong in faith” (Rom. 4:20). “Without faith it is impossible to please God” (Heb. 11:6).

SOMETHING MORE
Is it, then, enough to believe, and rest content? By no means. The Gospel believed and obeyed in baptism, introduces a man to a position in which he can do what was before impossible - “work out his own salvation”. To do this he must make the commandments of Christ the rule of his life; for, without this, the day will come when Christ will say: “I never knew you; depart from me” (Matt. 7:23).

“Give diligence to make your calling and election sure … Add to your faith virtue …” (2 Peter 1:5-10). “Work out your own salvation with fear and trembling” (Phil. 2:12). “Ye are my friends it ye do whatsoever I command you” (John 15:14). “Teach them (who believe) to observe all things whatsoever I have commanded you” (Matt. 28:20). “Not everyone that saith unto me, Lord, Lord, shall enter the kingdom of heaven; but he that doeth the will of my Father who is in heaven” (Matt. 7:21).

1. Because being baptized was one of the conditions of salvation proclaimed by Christ’s authorized messengers in the first century.
Peter said, “Repent, and be baptized every one of you” (Acts 2:38). “He (Peter) commanded them to be baptized in the name of the Lord” (Acts 10:48). “He that believeth and is baptized shall be saved” (Mark 16:16).

2. Because all believers of the gospel as preached by the apostles at the first, were baptized.
“Then they that gladly received his (Peter’s) words were baptized” (Acts 2:41). “And many of the Corinthians hearing believed, and were baptized” (Acts 18:8). “And when they believed Philip… they were baptized, both men and women” (Acts 8:12). Philip baptized the eunuch (Acts 8:38). Lydia was baptized and her household (Acts 16:15). The keeper of the prison was baptized, “he and all his, straightway” (Acts 16:33). “When they twelve men at Ephesus) heard this, they were baptized in the name of the Lord Jesus” (Acts 19:5).

3. Because baptism is the divinely-appointed rite for introducing believing sinners “Into Christ”.
“Baptized into Christ” (Rom. 6:3). “As many of you as have been baptized into Christ have put on Christ (Gal. 3:27). “Born of water” (John 3:5).

4. Because out of Christ, there is no salvation for any sinner (and all have sinned).
In Adam all die” (I Cor. 15:22). “At that time ye were without Christ… having no hope and without God in the world” (Eph. 2:12). Gentiles “alienated from the life of God” (Eph. 4:18). “All have sinned” (Rom. 3:23). “The wages of sin is death” (Rom. 6:23). “But now in Christ Jesus, ye who sometimes were far off are made nigh” (Eph. 2:13).

5. Because Christ and the apostles were baptized.
Jesus was baptized of John in the Jordan (Mark 1:9). Paul “arose, and was baptized”(Acts 9:18). Some of the disciples of John the Baptist followed Jesus and became the apostles (see John 1:35-37).

6. Because in baptism, we obtain the forgiveness of our sins.
“Be baptized… for the remission of your sins “(Acts 2:38 “Be baptized, and wash away thy sins” (Acts 22:16). “Baptism doth also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience” (1 Peter 3:21). “Purged from his old sins” (2 Peter 1:9). “The washing of water by the word” (Eph. 5:26).

WHAT IS IT TO BE BAPTIZED
But you will say, What is Baptism? The question may be answered by considering the following facts:

1. It is an action requiring the use of water.
“See, here is water; what doth hinder me to be baptised?” (Acts 8:36). “Can any man forbid water; that these should not be baptized?” (Acts 10:47). “John was baptizing in Aenon near to Salim, because there was much water there” (John 3:23).

2. It involves being buried or immersed in water.
“We are buried with him by baptism into death… planted together in the likeness of his death” (Rm 6:3-5). “Buried with him in baptism, wherein also ye are risen with him” (Col. 2:12). “Born of (Greek, out of) water” (John 3:5).

3. In other cases where the word baptism is used, it is with the idea of complete covering over with the thing or element it is related to.
“Baptized with the Holy Spirit… it filled all the house where they were sitting” (Acts 1:5, 2:2). Israel baptized “in the cloud and in the sea” (1 Cor. 10:2). Christ’s baptism of suffering: it overwhelmed him (Luke 12:50).

“WHAT GOOD WILL WATER DO ME?”
None, in the sense of your enquiry. It is a question of confoming to the ordinances and appointments of God, who has purposely made use of things which are nothing in themselves, that His name may be honoured in their employment and achievement (1 Cor. 1:27-29). He has appointed and commanded baptism. It is part of His will: and we know what Jesus has said:

“HE THAT DOETH THE WILL OF MY FATHER, THE SAME is my brother, and sister, and mother.”

One government throughout the world, ruling solely by the law of God: its fruits, peace and fullness of life for mankind from pole to pole.
That seems the most futile of Utopian dreams in a world of international conflict: yet it is as sure as the unceasing roll of the heavenly bodies; for “the mouth of the Lord” - by whose word the heavens were made - “has spoken it”.

Many prophets (Ezekiel in particular) speak of the splendid Temple to be reared in the Holy Land: and the prophecies of Isaiah 2:1-4 and Micah 4:1-4 draw in poetic symbol a picture of the new world order of which it will be the center. With Christ’s return to the earth, the throne of David will be restored in Zion as the seat of his rule; and men from far countries, sickened by slaughter and groping amid the ruin of human decency which man’s evil has brought, will turn to it as to light. They will say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths”.

Not only by the sheer power of moral beauty will the new rule draw men into its sway. The history of the Twentieth Century has proved too well that there is a core of wickedness in human nature which loves the dark rather than light. In this age which was deemed the flower of human progress, the greater part of the world came for a time under the dominion of men who made evil their good, and who with deliberate malice strove to destroy all that two thousand years have found lovely and of good report.

The King in Zion will rule with a rod of iron and break in pieces like a potter’s vessel those who oppose him (Psa. 2:9). With the sanction of absolute right, he will have also a power against which raging nations will dash themselves in vain. He will “rebuke strong nations afar off” (Micah 4:3), and under his compulsion they will “beat their swords into ploughshares”.

Man have asked two things of organized society: that it should give them security and sufficiency. They want to live safe and ordered lives, with a fair chance of obtaining suitable food, clothing and housing for themselves and their families. Human government has failed them pitiably in both these elementary needs. Divine government will meet those needs with all the resources of the earth turned to the pursuits of peace: “They shall sit every man under his vine and under his fig tree; and none shall make them afraid” (Micah 4:4). With freedom from fear, there will be a freedom also from want.

Guided by the light of God from the center of His law in Zion, men and women will no longer be stunted and warped by their environment: they will be free to grow to that full mental and spiritual stature for which they were made in God’s image.

Half the world lives now under the poisoned shadow of vicious beliefs; the minds of the rest are clouded by uncertainty. The spiritual feast and the enlightenment of that day, described in the poetic language of Isaiah (25:6, 7), are beautiful as daybreak by contrast with this gloom:
And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the less well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.

No mere change of social system could give the benefits which will come from that age. Neither king nor demagogue has ever had power to raise the dead: none but Jesus of Nazareth, whose kingdom, once established, will have no end. Under his rule life will come with a new wealth and healing, for it is written:

Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing: for in the wilderness shall waters break out, and streams in the desert (Isa. 35:5-6).

Harmony with the Source of all being will make life richer physically as well as mentally: its span will be lengthened, so that men will no longer lose their powers before they are fully attained, and pass into the grave at an ineffectual three or four score years:
And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them (Isa. 65:19-23).

Though the words are written especially of the people of Israel, who will be restored to their land as the central domain of this world empire, all families of the earth will be blessed through this blessing which will come on Abraham’s seed (Genesis 12:3).

“Behold, a king shall reign in righteousness, and princes shall rule in judgment” (Isa. 32:1) hints at the ordered administration of this great realm. The “princes” will be those whom Daniel was told would awake from sleep in the dust to everlasting life (Dan. 12:2), who in the Book of Revelation are shown acclaiming the “Lamb of God” who had washed them from their sins in his own blood, and made them kings and priests unto God (Rev. 1:5-6; 5:9-10). They rule over the mortal population of the world during the thousand years which is the last stage in God’s work of redeeming the world; then death will be abolished, and the world will enter on the glory of that final state in which God will be all in all (1 Cor. 15:23-28).

New Testament References
When the apostle Paul arrived at Rome, he had an interview with certain Jews there, who desired to hear what he believed; “for”, said they, “as concerning this sect, we know that everywhere it is spoken against” (Acts 28:22). The members of this sect “were called Christians”, a name which was first used - probably by their opponents - at Antioch (Acts 11:26). By their inspired leaders they were called “disciples” (Acts 20:7), “saints” (Rom. 1:7), “brethren” (Gal. 1:2), “brethren in Christ” (Col. 1:2), “joint heirs with Christ” (Rom. 8:17), “believers” (1 Tim. 4:12), “children of Abraham” (Gal. 3:7), “Abraham’s seed” (Gal. 3:29), “a peculiar people” (1 Pet. 2:9), “children of light” (1 Thess. 5:5), “children of God” (1 John 3:10), “sons of God” (1 John 3:1), “the elect of God” (Col. 3:12), etc.

This “sect” was composed of two classes, Jews and Gentiles. The former had discontinued observing the abrogated Mosaic law, which was “a shadow of things to come” (Heb. 10:1), and had acknowledged that Jesus of Nazareth, whom they had crucified, was the Messiah for whom they had been looking (Acts 2:36). They had confessed that only through Him could remission of sins be obtained (Acts 2:38), and, in accordance with the predictions of their prophets, they looked for Him to sit upon the throne of David, and restore the kingdom of Israel (Acts 3:20, 21).

The latter class, the Gentiles, had “turned from idols to serve the living and true God, and to wait for His Son from heaven” (1 Thess. 1:9, 10) for the purpose of ruling the world in righteousness (Acts 17:31). They expected at that time to “reign with Him” (2 Tim. 2:12) “on the earth” (Rev. 5:10), in “His kingdom” (2 Tim. 4:1), to sit with Him in His throne (Rev. 3:21) and to have “power over the nations” (Rev. 2:26), in accordance with God’s promises. Being but “heirs of the kingdom” of God (James 2:5) they had not begun to inherit it. They believed it to be a kingdom which must be entered “through much tribulation” (Acts 14:22), and, therefore, they patiently suffered persecution, that they might be counted worthy of it (2 Thess. 1:5). They did not believe this kingdom to be the Church, for they were told that no “unrighteous” persons should enter it, and even “flesh and blood” could not inherit it (1 Cor. 6:9; 15:50). They therefore looked forward to being changed from mortality to immortality (1 Cor. 15:51-53) at the Second Appearing of Jesus Christ (Phil. 3:20, 21).

Believing that “the wages of sin is death (Rom. 6:23), and that “death passed upon all men” (Rom. 5:12), the members of this “sect” recognized the apostolic truth that eternal life, or immortality, is the, is the gift of God”, obtainable only through Jesus Christ (Rom. 6:23; 1 John 5:11). As enjoined by the apostles, they sought immortality (Rom. 2:7), and endeavoured to “lay hold on eternal life” (1 Tim. 6:12); consequently they did not believe that they were naturally immortal, or in the present enjoyment of eternal life. “The dead in Christ” they believed to be sleeping (1 Thess. 4:14), “in the dust of the earth” (Dan. 12:2), with no power to praise the Lord (Psa. 115:17) until the resurrection: an event necessary to prevent the faithful dead from perishing (1 Cor. 15:16-18).

This “sect” did not look for the conversion of the world before the Second Appearing of Jesus Christ, because they were told that “the mystery of iniquity”, which was then working, would, when ripe, be destroyed by the coming of Christ (2 Thess. 2:7, 8). No greater proof of the extensive growth of this false system can be found, or is needed, than the denial of the foregoing truths throughout Christendom. There is a class of persons, however, who maintain the belief of the apostolic “sect everywhere spoken against”. They do not adopt a name invented by the enemies of Christ, but they make use of a word synonymous with one of the names given by the spirit of God, that is, “brethren of Christ” (Heb. 2:11, 12; Col. 1:2), which, in its Anglicized Greek form, produces the name “CHRISTADELPHIAN”. Amid indifference and misunderstanding, in a world which says, “Where is the promise of His coming?” (2 Peter 3:4), they try to bear witness to the truth. Having received the message themselves, they have the responsibility of a “watchman” (Ezek. 33:7-9) to pass it to others. It is their one desire to do this, for they are confident that they have the greatest treasure in the world, the Gospel, which is “the power of God unto salvation” (Rom. 1:16), and the way to eternal life.

Christadelphians believe that their name is scriptural and apostolic. The “one body” of which Christ is the Head should not be nameless; but “Christian” has ceased to be distinctive, and for centuries has been mocked by wars between nations in which both sides professed Christianity. In Psalm 22, which is prophetic of Christ, believers in him are spoken of as “my brethren”, and the Epistle to the Hebrews, quoting the words, says, “He is not ashamed to call them brethren” (Heb. 2:11-12). “Christ’s Brethren” is in Greek Christou Adelphoi, and from this name Christadelphian is formed. CHRISTADELPHIANS BELIEVE 1. That there is but ONE GOD, THE FATHER. He dwells in the Heavens, yet through His outflowing energy is everywhere present. He alone is essentially immortal, being the fountain of all life, the Maker and Sustainer of everything that is. 2. That there is ONE LORD JESUS CHRIST, Son of God and Son of Man, who was born of a virgin mother by the operation of the Holy Spirit. He revealed the Father to men, for God was in him. He is the bringer of life, because he died in order that sin might be repudiated and forgiveness made possible, and rose in order that through him men might have salvation. 3. That the Spirit is the power of God filling all space, through which He works what He wills to do. 4. That man was formed of the dust, and condemned to return to dust because of sin. Men breathe the same breath and live by the same kind of physical life as the animals. 5. That immortality belongs to the future, for it will be life in an incorruptible body. It will be received as a gift by those who have faith in what God has revealed and obey what He has commanded. The idea that the “soul” of man is naturally immortal comes from pagan philosophy, and has no place in Scripture. 6. That life is ended by death, and can only be restored by resurrection. Both those who have obeyed and those who have disobeyed God will be raised for judgment; but while the one class will receive eternal life, the other will return to death without end. 7. That the Lord Jesus Christ is to return from the heavens where he ascended, to raise and to judge the dead, and to set up his Kingdom. This will be the Kingdom of David restored, in the land promised to Abraham; but Christ’s rule will be extended over the whole earth, and all nations will share in its blessings. 8. That the Devil is not a supernatural being, but the principal in human nature which gives all men a bent towards sin. 9. That Hell is the Bible name for the grave, or the unseen state. As there are no “immortal souls” there cannot be a place of fiery torment for them. Where in the New Testament “hell” stands for Gehenna in the original, it means a place of destruction for those who are rejected at Christ’s coming. 10. That Eternal Life is offered only to those who believe the Gospel, render obedience to it by baptism in the name of Christ, and continue to obey his commands. The Gospel is defined as “The things concerning the Kingdom of God, and the Name of Jesus Christ”; and baptism requires complete immersion in water. 11. That the Earth is promised as the inheritance of Christ and those who are saved through him. it will therefore remain as their lasting home. 12. That the men and women accepted by Christ at his return, and given eternal life, are to reign with him for a thousand years. Their subjects will be the mortal peoples of all nations; but at the end of this period death will be wiped out, and the earth will be filled only with an immortal race in perfect harmony with God, who will be “all in all”.

The Christadelphians World-wide The Christadelphians became a distinct group about the middle of the nineteenth century, in the eastern United States. Since then, we have grown across the world, with core communities in the U.S., Canada, Great Britain and Australia. There are also smaller groups throughout the rest of the world, including Central and South America, Africa, Eastern Europe and the Pacific Rim. For the location of the ecclesia closest to you, just drop us an e-mail with where you are, and we’ll get right back to you. A Community of Bible Students The Christadelphians believe that the Bible (66 books) is the inspired word of God, complete and self-sufficient to instruct us in the way of salvation. We do not believe that any Christadelphian, past or present, has received any type of special revelation. It is only through sustained and prayerful reading of the Scriptures that we come to an understanding of the purpose of God in our lives, and how He would have us conduct ourselves day to day. How we are Organized The Christadelphians have no central leadership. The highest level of organization is the ecclesia (i.e. local church) which is typically led by a rotating selection of the more mature members. It is our distinct beliefs and dedication to hospitality that have enabled us to survive as a separate community, though in most places we are quite thinly spread. Communication is sustained between ecclesias through much travel, mail, and several magazines which publish not only articles, but also ecclesial news and announcements of ecclesial study days, fraternals and young people’s gatherings.

Our Faith and Beliefs The Christadelphians are a world-wide community of Bible students whose fellowship is based on a common understanding of the Scriptures. We aren’t some sort of branch cultic group, as we have no central organization telling us what to do and believe. Rather we are tied together everywhere by our distinctive beliefs, which are freely and independently arrived at. The Christadelphians believe that Jesus the Christ is the son of God, who came to fulfill the Old Testament promises and covenants of God with mankind, primarily the covenants with Eve, Abraham and David. We believe that Jesus is a man, who was tried and tempted as we are, yet who resisted sin even till death. Three days later, the only true God, the Father raised him to eternal life, after which Christ ascended to his Father’s side to await the appointed time of his return. The Christadelphians embrace the hope of resurrection to eternal life at the return of Christ. We believe that this will take place soon. At that time the kingdom of God will be established from Jerusalem, growing to encompass the whole world, offering freedom, hope and salvation to all mankind. The people of Israel, as the literal descendants of Abraham, will have a special place in this kingdom. The Christadelphians believe that salvation is attained through faith in Christ. It is through faith that we are baptized into Christ for forgiveness of sins, and thereby participate in the promises to Abraham: to inherit the earth for ever. Doctrinally, the Christadelphians are unique in Christendom in our understanding of the nature of Christ, and the way in which we are redeemed by his death. We reject as unbiblical the idea that Christ could die as a replacement sacrifice for us, thus covering all our sins forever with that one act. Certainly it is through his sacrifice that we may be forgiven, but only if we walk the path of self-denial that he marked out for us. If you wish to know more about what we believe and preach, a detailed Statement of Faith is on line. We also have a compiled list of the Commandments of Christ. You can also get in touch through e-mail, and we’ll happily send you some material on any of the above topics. The Christadelphians World-wide The Christadelphians became a distinct group about the middle of the nineteenth century, in the eastern United States. Since then, we have grown across the world, with core communities in the U.S., Canada, Great Britain and Australia. There are also smaller groups throughout the rest of the world, including Central and South America, Africa, Eastern Europe and the Pacific Rim. For the location of the ecclesia closest to you, just drop us an e-mail with where you are, and we’ll get right back to you. A Community of Bible Students The Christadelphians believe that the Bible (66 books) is the inspired word of God, complete and self-sufficient to instruct us in the way of salvation. We do not believe that any Christadelphian, past or present, has received any type of special revelation. It is only through sustained and prayerful reading of the Scriptures that we come to an understanding of the purpose of God in our lives, and how He would have us conduct ourselves day to day. How we are Organized The Christadelphians have no central leadership. The highest level of organization is the ecclesia (i.e. local church) which is typically led by a rotating selection of the more mature members. It is our distinct beliefs and dedication to hospitality that have enabled us to survive as a separate community, though in most places we are quite thinly spread. Communication is sustained between ecclesias through much travel, mail, and several magazines which publish not only articles, but also ecclesial news and announcements of ecclesial study days, fraternals and young people’s gatherings. God’s Covenants The Christadelphians believe that the Christ and his mission can only be understood in the light of a clear comprehension of the covenants he came to fulfill. Christ fulfilled the promise to Eve, that one of her seed would crush the serpent (Genesis 3:15). He fulfills the covenant with Abraham, that in his seed would all the nations of the earth be blessed (Genesis 22:18, Gal. 3:16). And he will fulfill on his return God’s promise to David, that one of his descendants would sit on his throne in Jerusalem for ever (II Sam 7:12-16). It was always the understanding of these men and women that the Messiah would be their descendant. To present that Jesus was born more than a man, or that he existed as a person before Eve, Abraham and David, is to reject the clear presentation of God’s purpose to these people of faith. Jesus is a Man, not God! We believe that the Bible is quite clear in its presentation that Christ is a man. The Son of God, but certainly not God Himself. The bulk of mainstream Christianity has staked its life on the assertion that Jesus is God. However, this is to be rejected for the following inescapable reasons, and many more: God is one. There can only be one true God. It is undeniable that Jesus referred to himself and the Father as separate. To fly in the face of this the most fundamental of Biblical teachings, in any way, is to venture out onto very thin ice. Mortality and immortality are mutually exclusive characteristics. God is immortal, and cannot die. Jesus died. If you alter this, all Scripture is inexorably weakened. Jesus always very clearly pointed out his subservience to God; in power, teaching and life itself. To assert their equality is untenable. A complete document about this topic is here. Responses to passages supposedly affirming the deity of Christ are here. The God of the Bible The Christadelphians believe that the God of the Bible is one, the Father alone (1 Cor. 8:6). God stands alone and unrivaled in the universe, the source of all good and evil (Is. 45:5-7). We reject the idea that the devil is one of Gods’ angels that was permitted to rebel in the very heavens (thy will be done on earth as it is in heaven) and now wrestles with God for control of the world. We likewise reject the idea of a God with multiple independent personalities as not being in harmony with the teachings of scripture. The Hope of Resurrection The Christadelphians believe that the covenant of God with Abraham laid the framework for our hope. To Abraham and his descendants was promised the world as an inheritance (Genesis 26:3-4 [to Isaac], Romans 4:13, Psalm 37). Hebrews points out that Abraham received nothing, and that the covenant will be fulfilled in the resurrection (Heb. 11:39-40). We believe then that the literal earth, restored and renewed, is the inheritance of the Abraham and his descendants in faith. While awaiting this inheritance, all await resurrection in the sleep of death, where there is no consciousness (Psalm 146:3-4, Ecl. 9:10). The Kingdom of God We believe that God will establish a Kingdom on earth at the return of Christ. This kingdom will be a restoration of the kingdom of David, with Jerusalem as its’ capital, in fulfillment of II Sam. 7. Israel Israel, as the literal descendants of Abraham, will always have a place in the plans of God. This is not through any particular righteousness of theirs, on the contrary, both the Bible and history have shown them to be a stubborn and willful people (much like us all). However, God is bound by his promise to Abraham his friend to care for his descendants for ever. Those who believe in Christ, the seed of Abraham, join the ranks of his descendants, but do not replace the people of Israel. (Rom 11:1, 11, 25-29; Jer 33:25-26) Baptism The Christadelphians believe that baptism is the outward sign of a repentant and contrite heart, of a person convicted of their sinfulness, and desiring redemption. We believe that through baptism you participate symbolically in the sacrifice and resurrection of Christ, and thereby attain forgiveness of sins. We do not believe that baptism is optional. (Mark 16: 15-16; John 3:3-5)

The Heathmont Christadelphians are just like you! We are mothers & fathers, grandparents, aunts & uncles, brothers and sisters.  We are accountants, teachers, salesmen and builders. We are IT people, bank employees and consultants; and yes, some own businesses, others work as receptionists,  surveyors, electricians and cleaners. Just like most organizations, we are very normal men, woman and children that have dreams, aspirations and bills to pay.

So why do we meet together each week as a family at 14 Armstrong Road in Heathmont?

We meet together because even though we, like so many others, are just normal people, we share a worldwide set of beliefs that make us different from most Christian churches. We all believe that accurate knowledge is critical and it is only from the Bible we find God, life’s directions and his eternal hope.

We believe that the Lord Jesus Christ was sent to earth, lived a perfect life, died and was raised on the 3rd day. Due to this, we know that those baptized into a true understanding of the Gospel message live in anticipation of being granted a place in God’s eternal Kingdom, here on earth.

Most Sundays we have an activity for visitors to come  and learn about God and his purpose as seen within the pages of his holy scriptures. At the same time you will get to know us, and we you!

Christadelphians are unusual in that we don’t have a paid ministry and this means that you can rest assured that our motives are only about you! Not one member is being paid for Church work!

We are your neighbours, why not come and visit. In these days of threat to decent family life we also have a safe environment for your children, either at our weekly Sunday School, or at our monthly Youth Group - “HYPe”

If you’re at the other end of your life journey, enquire about our morning coffee discussions, and for parents with young children ask about our Parents with infants day class.

If you have any questions at all please contact us; we are you neighbours and we wish to get to know you.

God works in the lives of all types of people and in Ruth’s story we see God’s ready acceptance of anyone who is willing to seek a life of obedience to his way. Ruth married into a family of God’s people and when her husband died, she choose to stay with her new family, rather than return to her past life. Ruth chose God’s way over man’s, and today this choice is the same. Through faithful people like Ruth we see that such a desire is pleasing to God. The Bible shows us that God seeks the same from us. Ruth 1:1-4 Moabitess who married  son of Jewish Naomi Ruth 1:7 Naomi & Ruth return to Judah Ruth 2:1-3 God arranged for Ruth worked in the fields of Boaz. Ruth 3:1-5 Followed the customs of betrothel and married Boaz.

God works through all types of people to fulfill different parts of his plan. In the disciples we see a broad range of characters; from the reflective John to passionate Peter; an impulsive pro-active servant of Jesus our Lord & Master. Committed “boots & all” would describe Peter, and while so often berated for his failures, Peter always demonstrated that he was very much God’s person. While Peter grows to be a significant leader for the Gospel message, like us,  he needed to be moulded to do God’s work. Peter finds his Messiah - John 1 / Walks on water towards Jesus - Matt 14 / Confesses his faith of Christ - Matt 16 / Peter called Satan by Jesus - Matt 16 / After Jesus is arrested Peter denies Jesus 3 times - Matt 26 / Is re-instated by Jesus - John 21 / Peter after Jesus - Acts 1-12

Paul, a man of passion who was transformed by God. Having been passionate about the execution of Christians, he changed to a life of spreading the gospel message. Initially Paul was entrenched in the Jewish cause, until by miraculous intervention he was used by God as the messenger of the Gospel to the non-Jewish community within Italy, Greece and Asia minor (Turkey). Through Paul’s life we see that “God’s people” are sometimes heading in an opposite direction; but God may have a different plan! Paul (Saul) is approving of Stephen’s murder - Acts 8 / Saul converted on road to Damascus - Acts 9 / Disagreement between Paul & Barnabas - Acts 15 / Paul & Silas in Prison - Acts 16 / Riot in Ephesus - Acts 19 / Paul is arrested - Acts 21 / Paul sails to Rome - Acts 27

Imagine being so hated by your own family that your brothers wish and plan your death. Then seeing an opportunity they instead sell you off to foreign slave traders. As a slave in a strange land your boss’s wife, having made unsuccessful sexual advances towards you, instead lies and accuses you of attacking her. Then through miraculous events, you end up being second in charge of ancient Egypt. Well that’s Joseph’s story, and everything that happened to him was planned by God to save his people Israel. Genesis 30:22-24 11th son of Jacob / Genesis Chapters - 37 to 50 Joseph was sold by his brother into slavery. In Egypt God enables him to demonstrate his faith and through this he rose to a position as the second most senior person in the country. Died in Egypt was buried in Israel.

The greatest of “God’s People,” Jesus is God’s “only begotten son.” Born of Mary and yet with God as his father. Jesus lived a perfect life, was crucified by evil Jewish leaders, died, buried and was raised  on the third day. The Bible tells us that he is now at the right hand side of his Father in heaven. It’s there he will stay until God is ready to send Jesus back to earth to set up a Kingdom that will never be destroyed. This is why Jesus died; he died for us; so through baptism we can kill the power of death - SIN! Birth of Jesus foretold - Luke 1 / Birth of Jesus - Luke 2 / Baptism of Jesus - Matt 3 / Temptation in the wilderness - Matt 4 / Beatitudes - Matt 5 / Appointing 12 Disciples - Mark 3 / Jesus on his return - Luke 17 / Jesus’ crucifiction - Matt 26-28 / Jesus is raised to life - John 20-21

Jacob was the grandson of Abraham, Son of Isaac and father of the nation of Israel.  Jacob started life in a similar manner to how he was to continue, and yet through experiences and trials, he turned from a con-man to God’s man. Jacob’s life is one of development from a selfish, scheming self reliant man, to a faithful man of God, one that finally recognised who is was control. Through Jacob we see that God takes us as we are, and patiently develops us into men and women worthy of his eternal reward. Gen 25:21-25 younger brother of Esau Gen 25:29-34 gained birthrite from Esau Gen 27:1-41 gained blessing by fraud Gen 27:42-28:22 fled to Haran, and had dream of angel on ladder Gen 29:1-30 served Laban and married his daughters Leah & Rachel Gen 31: fled from Laban Gen 32:24-32 wrestled with angel of Lord Gen 33: friendship with Esau restored Gen 42-46: went to Egypt during famine Gen 49: died in Egypt

Along with Moses, Elijah is probably regarded as one of the greatest prophets of God. A man that God used to demonstrate his powers in a most dramatic way. Israel was being ruled by the foolish King Ahab and evil Queen Jezebel; who’s leadership turned the people away from God and towards Baal. Elijah a man of faith and courage stepped up and showed with miraculous intervention that there is only one true God, “Yahweh;” the God of Abraham, Isaac & Israel - Today he still wants us to be his people. Elijah the Tishbite. 1Kgs 17:1 / No rain & dew except by God’s word. 1Kgs 17:1 / Fed by Ravens. 1Kgs 17:4-6 / Battle against prophets of Baal. 1Kgs 18:38 / Taken whirlwind & in chariot of fire. 2Kgs 2:1,11 / Parts water. Kgs 2:8.

Taken from his familiar environment in Jerusalem, didn’t mean that Daniel was discouraged. Daniel would have found life easier enjoying the luxuries of Babylon, but he chose rather to be focused in his faithful service to the one and only true God. Even when enemies sought to kill him, he did not waiver from his worship; a loyalty that could have finished his life, and yet it was this faith that freed him. Daniel is an example of how God works through mankind, and through Daniel’s words history is foretold. Daniel & 3 friends taken captive & trained to serve king of Babylon. Ch1 / Told King Nebuchadnezzar his dream and it’s interpretation. Ch2 / Prophecy linking nations from Babylon to eternity Ch2 / Thrown to Lions, but saved by God. Ch6 / Vision of future world changes. Ch’s 7,8,10,11,12/

The following is a list of commands which form the basis of our life in Christ. Most were spoken directly by Christ; many were added for clarity by the writers of the epistles. Love your enemies: do good to them that hate you (Matt. 5:44). Resist not evil: if a man smite thee on one cheek, turn to him the other also (Matt. 5:30-40). Avenge not yourselves: rather give place unto wrath: and suffer yourselves to be defrauded (Rom. 12:18, 19). If a man take away thy goods, ask them not again (Luke 6:29, 30). Agree with your adversary quickly, submitting even to wrong for the sake of peace (Matt. 5:25; 1 Cor. 6:7). Labor not to be rich: be ready to every good work, give to those who ask; relieve the afflicted (1 Tim. 6:8; Rom. 12:13; Heb. 13:16; James 1:27). Do not your alms before men: Let not thy left hand know what thy right hand doeth (Matt. 6:1-4). Recompense to no man evil for evil: overcome evil with good (Rom. 12:17). Bless them that curse you; let no cursing come out of your mouth (Matt. 5:44; Rom. 12:14). Render not evil for evil, or railing for railing, but contrariwise, blessing (1 Pet. 3:9). Pray for them that despitefully use you and afflict you (Matt. 5:44). Grudge not: judge not: complain not: condemn not (James 5:9; Matt. 7:1). Put away anger, wrath, bitterness, and all evil speaking (Eph. 4:31; 1 Pet. 2:1). Confess your faults one to another (James 5:16). Be not conformed to this world: love not the world (Rom. 12:2; 1 John 2:15). Deny all ungodliness and worldly lusts. If thy right hand offend thee, cut it off (Titus 2:13; Matt. 5:30). Servants, be faithful, even to bad masters (Eph. 6:5-8). Mind not high things, but condescend to men of low estate (Rom. 12:16). Owe no man anything (Rom. 13:7,8). In case of sin (known or heard of) speak not of it to others, but tell the offending brother of the matter between thee and him alone, with a view to recovery (Matt. 18:15; Gal. 6:1). Love the Lord thy God with all they heart (Matt. 22:37). Pray always; pray with brevity and simplicity; pray secretly (Luke 18:1; Matt. 6:7). In everything give thanks to God and recognize Him in all your ways (Eph. 5:20; Prov. 3:6). As you would that men should do to you, do ye even so to them (Matt. 7:12). Take Christ for an example and follow in his steps (1 Pet. 2:21). Let Christ dwell in your heart by faith (Eph. 3:17). Esteem Christ more highly than all earthly things; yea, than your own life (Luke 14:26). Confess Christ freely before men (Luke 12:8). Beware lest the cares of life or the allurements of pleasure weaken his hold on your heart (Matt. 24:44). Love thy neighbor as thyself (Matt. 22:39). Exercise lordship over no one (Matt. 23:11). Seek not your own welfare only, nor bear your own burdens merely, but have regard to those of others (Phil. 2:4; Gal. 6:2). Let your light shine before men: hold forth the word of life. Do good to all men as ye have opportunity (Matt. 5:16; Phil. 2:16; Gal. 6:10). Be blameless and harmless, as the sons of God in the midst of a crooked and perverse generation (Phil. 2:15). Be gentile, meek, kind-hearted, compassionate, merciful, forgiving (2 Tim. 2:24; Titus 2:2; Eph. 4:32). Be sober, grave, sincere, temperate (Phil. 4:5; 1 Pet. 1:13; 5:8). Speak the truth every man with his neighbor: put away all lying (Eph. 4:25). Whatsoever ye do, do it heartily as unto the Lord, and not unto men (Col. 3:23). Be watchful, vigilant, brave, joyful, courteous, and strong (1 Cor. 16:13; Phil. 4:4; 1 Thess. 5:6-10). Be clothed with humility; be patient toward all (Col. 3:12; Rom. 12:12). Follow peace with all men (Heb. 12:14). Sympathize in the joys and sorrows of others (Rom. 12:15). Follow after whatsoever things are true, honest, just, pure, lovely, of good report, virtuous, and praiseful (Phil. 4:8). Refrain utterly from adultery, fornication, uncleanness, drunkenness, covetousness, wrath, strife, sedition, hatred, emulation, boasting, vainglory, envy, jesting, and foolish talking (Eph. 5:3,4). Whatever you do, consider the effect of your action on the honor of God’s name among men. Do all to the glory of God (1 Cor. 10:31; 3:17). Reckon yourselves dead to all manner of sin. Henceforth live not to yourselves, but to him who died for you, and rose again (Rom. 6-11; 2 Cor. 5:15). Be zealous of good works, always abounding in the work of the Lord, wearying not in well doing (Titus 2:14; Gal. 6:9). Speak evil of no man (Titus 3:2). Let the word of Christ swell in you richly (Col. 3:16). Let your speech be always with grace, seasoned with salt (Col. 3:8; 4:6). Obey rules; submit to every ordinance of man for the Lord’s sake (Titus 3:1). Be holy in all manner of conversation (1 Pet. 1:15, 16). Give no occasion to the adversary to speak reproachfully (1 Tim. 5:14).

“In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters.” In these first two verses of Genesis we are told that the Holy Spirit is God’s creating power. God is one, and the Holy Spirit is the power of God. Everything that God does he does by means of his power, his Spirit (ref: John 4:24). Without the continual supply of God’s Spirit, creation would not survive; a point made clear by the Apostle Paul when he spoke to the learned men of Athens (ref: Acts 17:24-25). Two millennium ago, God’s Spirit caused the virgin Mary to conceive resulting in the birth of Jesus, God’s only begotten son. Jesus had the power given to him to perform signs and wonders as a means of spreading God’s message. Jesus told his disciples that after his departure the Holy Spirit would come to them (“But you shall receive my power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” Acts 1:8 ). These gifts were available between Jesus’ ascension into heaven and the availability of the written Gospel. In the Bible it is referred to as the “counselor” (RSV) eg. John 14:26 “But the counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.”  In 1Cor 13 we are told that Spirit gifts, including speaking in tongues, would pass away and once the gospel became available in printed form such gifts ceased to be needed. Your personal hope:- eternal life on earth, is through God’s power; his Holy Spirit! “…but when the perfect comes, the imperfect will pass away.” 1Cor13:10

“Don’t blame me, the Devil made me do it!” You have heard it said, and whether it is “Satan” or “Devil” churches teach you that the evil in this world is the work of Satan. Sadly this is not a Bible fact! So the question is what does the Bible teach in regards to Satan? First, let’s understand the meaning of the Bible terms. Satan means adversary and can refer to anything or anybody that is against the purpose of God. By example, when Peter encouraged Jesus not to do God’s purpose Jesus said, “Get behind me Satan! You are a hindrance to me; for you are not on the side of God, but of men.” (Matt 16:23). The book of Job mentions Satan who brings trials upon Job and his family. But even in this example, what does the account tell us about Satan? 1st, whatever Satan was he was in God’s control, and 2nd, Job understood that it was not Satan, but God who was behind the test; “the Lord gave and the Lord has taken away, blessed be the name of the Lord” (Job 1:21). So what of the “Devil?” Devil is a Greek term and as “diabolos” means slanders, liar or false accuser. In the Bible it is obvious that the devil is not a fallen angel and in places such as 1Tim 3:11; 2Tim 3:1-3; we see that the word is  ‘slanders.’ The Greek term “daimonion” identifies those that have a sickness (Matt 17:14-18), again nothing about fallen angels. The Bible teaches that everyone is responsible for their own actions and in James 1:14-15 we read “Each person is tempted when he is lured and enticed by his own desire. Then the desire when it has conceived, gives birth to sin, and sin, when it is full-grown brings forth death.” Don’t blame the devil just because you have no self-restraint!

Around 2000B.C. a worthy man named Abram (Abraham) was sought out by God and told that he was to be father of a great nation. These blessings, known as the “Promises to Abraham” were passed down from Abraham to his son Isaac and then onto Isaac’s son Jacob (who was also named Israel). The promises commence in Genesis 12, and then continue in chapters 13, 15, 17 & 22, and are promises for God’s people, the Jews. They involved a promise of eventual land possession from the Brook of Egypt to the River Euphrates, and a people that are so numerous that God says, Abraham’s descendants will be “as the dust of the earth; so if you can count the dust of the earth, your descendants also can be counted.” An interesting fact is that in Gen 13 we see that the land was to be given to Abraham’s descendants ‘forever’ and in Gen 17 we see that the covenant was an everlasting one, and the land was to be an everlasting possession. Of course, Abraham’s descendants include both Jew and Arab, but when passed from Abraham to Isaac and particularly to Jacob we see the promises become focused on the Jewish people. This is exciting for all mankind as through Jesus all the world can become recipients of the promises. It is in Galatians 3:16 that we have confirmed that Old Testament promises include you, for Paul writes “the promises were made to Abraham and to his offspring. It does not say :And to his offspring’s,” referring to many; but, referring to one, And to your offspring,” which is Christ.” Through baptism we qualify for life eternal as we are Christ’s, then by promise we are Abraham’s offspring, and heirs according to the promise.” The promise = ETERNAL LIFE Abraham, Isaac, Jacob, King David, Jesus Christ & then YOU (?)

Throughout history the Church has controlled individuals by; 1. If you don’t live as the church tells you, you will burn in hell; 2. If you obey the church it will mean your immortal soul will live forever in heaven (then to ensure the church has total control you make your confessions to a priest). The problem is that not one of these is based on Bible teachings. In the Bible you are told that humans and animals have the same life source and at death all go to the same place; “…all are from dust, and all turn to dust again” (Eccl 3:19-20). There is no conscious existence in death, nothing lives on, no extension of ones being, not even for the righteous. Again Solomon summarizes a Bible fact “For the living know that they will die; but the dead know nothing” (Eccl 9:5). So what are the Bible facts? 1. In the OT hell is the Hebrew word ‘Sheol’ and means “the grave” or “the pit.” In the NT the word is ‘Gehenna’ or ‘Hades.’ Hades is equivalent to the OT Sheol and simply means grave. Gehenna is often rendered ‘Hell fire’ but when researched it is the geographical place ‘Ge-hinnom’ or ‘Valley of Hinnom’ on the edge of the old city of Jerusalem (ref: Jer 7:31-33; 2Kgs 23:10). Here dead animals and unburied criminals would be disposed of and in which fires were kept burning to avoid a stench. 2. Heaven is the place where the Lord God dwells, and where at present Jesus sits at his right hand (ref: Psa 110:1; Matt 26:64; Heb 10:12 & Acts 8:55-56). Jesus will soon return to earth from heaven to set up his Father’s eternal Kingdom (ref: Psa 37:11,22,29; Isa 11:6-9; Matt 5:5; 6:10 and Rev 5:10; 21:1-8). Your choice:- The grave, or God’s Kingdom here on Earth The Bible is clear and says that God’s Kingdom will be on earth!

Throughout God’s Holy inspired Bible it is made  clear that God the Creator is One. In Deuteronomy chapter 6 verse 4 we read, “Hear, O Israel: The Lord our God is one Lord;” God’s “only begotten son” Jesus Christ, on several occasions revealed that salvation is based on a correct understanding of divine truth (Mk16:16; Rom 1:16; 1Cor 15:2-3). In praying to his Father (Jn17:3), Jesus stated “And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.” Not only is “One God” a teaching of the Old Testament, and confirmed by Jesus himself, it was the doctrine believed by those that first heard the Gospel message from Jesus himself and the disciples. The Apostles, believed in God the Creator, his Son Jesus the Christ, born of the virgin Mary, and God’s  power that sustains live itself, the Holy Spirit. God, his power and his son, and yet single in purpose as stated by Jesus, “yet for us there is One God, the Father, from whom are all things….and one Lord, Jesus Christ…However, not all possess this knowledge” (1Cor 8:6-7). (Also refer to 1Tim 2:5; Eph 4:6; Acts 2:22; Acts10:38). All these passages are consistent with God’s claim through Moses in Duet 6:4. In Acts 4:11-12 we are clearly told that our belief in this doctrine is a matter of salvation. In John’s letters he makes clear the fact that those who do not believe Jesus came in the flesh (i.e. those that believe God is Jesus), have the spirit of antichrist (Refer to 1Jn 2:21-25; 4:1-3). John’s 2nd letter foretells of deceivers coming declaring a belief different to Bible Truth in regard to the Godhead (2Jn 7:11). Your hope is in Christ - Seek the TRUTH! If Jesus was God on earth, who raised him from the dead?

The Lord God as well as being the creator of all that we see, is also our Heavenly Father, and as such desires that we communicate with him. At times of distress some challenge the existence of God, and sadly when troubled do not seek to be close to him. Prayer is the way that man communicates with God and is essential should we truly desire a relationship with him. The Bible and the experience of believers demonstrate beyond doubt that God does answer prayer, but the first step is for mankind to pray. This Bible Fact is beyond doubt; “Men ought always to pray and not faint” (Lk 18:1), “Pray without ceasing” (1Thes 5:17), and “In everything by prayer and supplication let your requests be made known unto God.” (Phil 4:6). Also, not to pray, we read, is sin; “God forbid that I should sin against the Lord in ceasing to pray for you.” (1Sam 12:23). It is really important that our communication with God is based on an understanding of him, and such insight only comes from a Bible based belief. From scripture it is also seen that sometimes God’s answer differs from the request, which is why a believer must pray and have faith that it is “God’s will, that will be done.” Jesus, who is the greatest example of one who communicated fully with his Father understood that sometimes what we want is not the will of God. “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.” (Lk 22:42) The Psalms are full of Godly communications and demonstrate clearly that we can be close to our Heavenly Father, and with such a relationship the follower will experience many blessings that come from a trust in God. Remember - “Pray without ceasing!” If you feel far from God, it is you that has moved away from him!