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Jesus is Coming (Prophecy Studies #1)

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Jesus Is Coming is the truth with which we begin this series of studies on the subject of Bible prophecy–particularly as it concerns the end times and eternity.

At the start, several points need to be made.

Prophecy, and the second coming of Christ, is a major Bible theme. For example, Christ’s return is mentioned almost 2,000 times in the Bible–over 300 times in the New Testament alone. And the coming of Christ and His earthly reign is a prominent subject of 17 Old Testament books, and 7 out of every 10 chapters in the New Testament refer to Christ’s return.

There have been disagreements on the interpretation of prophecy over the centuries. This has led some Christians to avoid studying the subject in any detail. One person I talked to threw up his hands and said, “Well, I guess I’m a pan-millennialist. I just hope it’ll all pan out in the end!” But that is silliness!

As we can see from the above, God considered it important enough to devote a great deal of His Word to the topic. (Approximately ¼ of the Bible is prophetic.) And Revelation, the New Testament’s chief prophetic book, is the only Bible book that promises a special blessing to those who read and study it (Rev. 1:3). Therefore, the subject is worthy of our careful and prayerful consideration.

One thing that helps us know how to interpret prophecy is that roughly half of the Bible’s predictions have already been fulfilled. (Many relate to Christ’s first coming.) And we learn from studying these that prophecy is to be understood literally. Jesus really was born in Bethlehem (Mic. 5:2), and born of a virgin (Isa. 7:14). And He was literally “wounded for our transgressions” (Isa. 53:5). Yes, prophecy contains some symbols and picture language. But the context or a comparison with other Scripture usually reveals the literal meaning it is meant to convey. The saying of the old commentators is worth remembering: “If the plain sense makes good sense, seek no other sense.”

An important key to understanding Bible prophecy is to keep in mind the distinction between Israel and the church.

Israel is God’s earthly people, a nation united by blood to Abraham, with a specific land given to them in perpetuity. God made a number of covenants with them that are yet to be fulfilled in an earthly setting.

The Church is God’s heavenly people, not a nation with a God-given land, but a spiritual body made up of all nations, united by the baptizing work of the Spirit of God (I Cor. 12:12-13). Our citizenship is in heaven (Phil. 3:20).

In the studies to follow, we shall see how God’s plan for these two groups is to be worked out. This in turn will help us understand some of the happenings in current events. Why was Israel reborn in 1948? And why does it remain at the centre of world affairs? Why are the nations of Europe coming together to form sort of a “United States of Europe”? The Bible provides answers to these and other questions.

While it is important for us to look forward to Christ’s return (II Tim. 4:8), agreement on the details of prophecy is not essential to personal salvation. Good Christian people differ on some points. We can hold definite views on the subject (and I believe we should do so) and still be charitable toward others who disagree. As a personal note, I can only say that what follows represents the fruit of over 40 years of studying the subject. And though unanswered questions remain no matter which interpretation is followed, I believe there are far fewer with the interpretation given here than with any other.

One issue that is worth considering as we start is the high standard God called for regarding the ministry of His prophets. While today’s astrologers and fortune tellers can make vague pronouncements and some consider it remarkable if they are right once in awhile, God allows no such thing. There were two very specific tests to be applied to His prophets.

Test #1. The Test of Orthodoxy (Deut. 13:1-5). No one could be a true prophet and contradict what God had already revealed. Even working “signs and wonders” did not validate a prophet if he tried to turn people away from God and His Word.

Test #2. The Test of Accuracy…

1) How were God’s people to test their prophets? And what was to happen to a prophet who failed the test (Deut. 18:20-22)?

Insight: Another major point as we begin is the identity of the central Personage of prophecy. Most people accept the fact that a man named Jesus once walked the earth. To them, He was a good man and a great teacher. But they do not go much beyond that. So, what does the Bible say about Him? (Note: “Christ” is simply the Greek form of the Hebrew word “Messiah.”)

2) What does First Timothy 2:5 teach about the nature of Christ?

3) What does John 1:1, 14 (and Heb. 1:8) teach about the nature of Christ?

4) What is the relationship of Christ to creation (Jn. 1:3; or Col. 1:15-18)?

5) What is the relationship of Christ to the nation of Israel (Matt. 16:15-17; or 26:63-64)?

6) What relationship does Christ have to lost sinners now (I Pet. 3:18; cf. Jn. 3:16)?

7) What relationship will Christ have to lost sinners in eternity (Jn. 5:22, 27; or Acts 17:31, and Rev. 21:27)?

8) What is the relationship of Christ to His church (Eph. 1:22-23)?

9) Christians claim Jesus is coming back again. But who says so?

¤ In Dan. 7:13-14 ¤ In Acts 1:10-11 ¤ In I Thess. 4:16 ¤ In Jude 1:14-15 ¤ In Rev. 22:20 (or Jn. 14:3)

Insight: Each time Christians celebrate the Lord’s Supper, we say the same thing as in the above examples, because we are participating with the expectation of His return (I Cor. 11:26).

10) There are scoffers who mock the idea of the second coming. What is their argument (II Pet. 3:3-4)?

11) The scoffers reject the concept of judgment to come. What does God ask them to remember (II Pet. 3:5-7)?

12) Based on Jn. 14:3, if Christ fails to return, what would it say about Him?

13) If Christ does not come back again, what else will not happen (I Cor. 15:20, 23)?

Insight: Paul says of Christians “I have betrothed you to one Husband, that I may present you as a chaste virgin to Christ” (II Cor. 11:2; cf. Eph. 5:25-27). There are promises to the church, the bride of Christ, that cannot be fulfilled unless He returns to take us to Himself.

14) What is awaiting the bride of Christ that we would miss if He does not come back for us (Rev. 19:7, 9)?

15) If Christ does not return to reign, what event concerning the (Gentile) nations will not occur (Matt. 25:31-34, 41)?

Insight: Christ is not only the Head of the church (Eph. 1:22), He is also Israel’s promised Messiah-King (Jn. 4:25-26). Many messianic promises were made concerning Israel which were not fulfilled at His first coming.

16) If Christ fails to return, what promise to Israel will remain unfulfilled (Lk. 1:31-33; or see Isa. 9:6-7)?

Insight: Far from being an unimportant, minor area of doctrine, the truth about the return of Christ is taught in the Scriptures as having a significant effect on the believer’s life, day by day.

17) What place does this subject have in evangelism–proclaiming the gospel to the unsaved (Acts 17:29-31)?

18) And how should the awareness of Christ’s return motivate the Christian to share his faith (II Pet. 3:7, 9; Dan. 12:3)?

19) How should the return of Christ affect Christian conduct (Tit. 2:11-13; or see II Pet. 3:10-11, 13-14; I Jn. 3:2-3)?

20) How else should the knowledge of Christ’s return affect us as Christians? And why (I Cor. 15:52, 58)?

21) How should a confidence in Christ’s return make us feel? And why (Rom. 8:23; Phil. 3:20-21)?

22) Why should Christians “love His appearing” (II Tim. 4:8)?

Where is God?

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Where is God when things go wrong? Some of the things that have been happening lately almost make you wonder where God has been hiding. I can recall the horrific spectacle of the twin towers of the World Trade Centre collapsing in a smouldering, smoky ruin. I remember seeing grieving families, the families of police officers, and fire fighters, who raced into an inferno to save lives, only to lose their own. Where was God, then? And what of the sudden and terrible destruction caused by hurricane Katrina? Tens of thousands homeless, and many dead or missing. Where was God then?

woman at window

War and crime, accidents and natural disasters, all are the daily grist for the news mill. Partly as a result, worry and anxiety are on the rise. And some wonder: “What new horror will we hear about tomorrow? What’s next? Is my community next? Am I next?” Some have begun to voice doubt and disbelief, saying, “How could a God of love allow that?” Or, “Where is God in all of this? And do you know, that very question appears in the Bible.

Psalm 42 begins, “As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, while they continually say to me, ‘Where is your God?’” The question is repeated in vs. 10. “My enemies reproach me, while they say to me all day long, ‘Where is your God.’”

Who is this besieged and bereft soul? We cannot be sure. But we can hazard a guess. The inspired text has the heading: “To the chief musician. A contemplation of the sons of Korah.” Or, it could be translated “for the sons of Korah.” They were Levites who made up the temple choir. They were not likely the authors of the psalm. Rather it was delivered to them, to be sung as part of the temple liturgy.

Who wrote it? Quite possibly it was King David of Israel. Many of the psalms are credited to him specifically. But there are others that, by their style, and by the kind of experiences described, are likely from his pen as well. This is one of them. Second Samuel (Chapters 15-19) records how David’s own son, Absalom, incited a rebellion against him. The king was driven from the throne, and became an exile, on the run from his own son. Psalm 42 may well relate to that time. David is surrounded by those intent upon slaying him. And he hears their mocking cry, “Ha! Where’s your God, now, David? You counted on God. So where is He?

A variety of answers are being offered to that question in our own day. Some miss the mark completely. Others, perhaps, can help us to understand–or at least point us toward the light.

The moralists come along and say, “It’s a punishment from God. A luxury-loving, materialistic society, a society that condones and glorifies moral perversity, and a society that’s virtually forgotten about God–no wonder this happened! Our country deserved what she got!” But that kind of answer only works when you deal in vague generalities. Not when you start getting down to specifics. Is it only terribly wicked people that were killed down in New Orleans? (No, certainly not.) And surely there were some bad people that were not killed. So I am not sure that is much of a solution.

Others offer a kind of statistical answer. That there must have been some form of divine intervention to keep those tragic happenings from being far, far worse. Thousands more could have been killed that were not. So, if we are asking “Where is God?” the statistical answer could be that the majority of people have been protected and delivered by God. That is a help…maybe. But it is not much comfort if you belong to a family that has lost someone.

It is only as we turn to the Word of God that we get enough information to put things in a proper perspective. To that end, I offer several truths, biblical truths, for your meditation.

1. Personal wrong-doing brings personal suffering.

When someone does wrong–and let’s call it what God calls it…“sin.” When someone sins, there will be a payday–sooner or later. The Bible says, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Gal. 6:7). And if the sin also violates the law of the land, that “reaping” may include a court appearance, and time behind bars.

But even if it does not come to that, the Bible talks about the “reproofs of life” (Prov. 15:31), life’s painful consequences that arise from wrong-doing. It may be a loss of friends, or a loss of health, or of peace of mind, or something else. Those are the “reproofs of life.” Personal wrong-doing brings personal suffering. But it gets a bit more complicated than that.

2. Sin can also be the indirect cause of suffering.

We know that sin brought suffering into the world, in a general sense. But not all suffering is directly related to that person’s own sin. One day, Jesus and His disciples passed by a blind beggar, and they asked Him, “Who sinned, this man or his parents, that he was born blind?” And the Lord’s answer was, “Neither.” (Jn. 9:1-3). Now, He was not saying they were all sinlessly perfect. What Jesus meant was whatever they had done was irrelevant to the man’s suffering. Their sin did not cause his suffering.

And that is a common thing–people suffering without it having any direct connection to some personal misdeed. Someone else’s evil actions can affect me, even though I did what was right. The bank teller that is shot during a hold-up. Or the fireman killed trying to put out a fire set by wicked people. Yes, sin can be the indirect cause of human suffering.

3. Though evil is a reality, so is goodness.

Someone might ask, “If there’s a God, how come there’s so much evil in the world?” But Augustine turned that argument on its head. He asked, “If there’s no God, how come there’s so much good in the world?” Think of the mercy and goodness of God to those who, by their actions, deserve just the opposite! The Bible says, “He makes His sun [and notice, it is His sun] to rise on the evil and on the good, and [He] sends rain on the just and on the unjust” (Matt. 5:45). If the evil that good people suffer is a mystery, so is the good that sinful human beings receive every day from the hand of God. Certainly there is evil in the world. But there are lots of good things, too.

4. God has a purpose in allowing evil to continue.

And far from His purpose demeaning and diminishing us, it elevates and ennobles us. The Bible says, “God created man in His own image” (Gen. 1:27). As a result, unlike any other creature He made, human beings have the unique potential to enjoy a personal relationship with Almighty God. To know Him, communicate with Him, and fellowship with Him. To love Him, worship Him, and serve Him.

But you cannot have that kind of intimate relationship with a puppet, or with a machine. If a creature is to have the capacity to love freely, it also must be able to choose to hate. If it is to have the capacity for faith and obedience, it also has to have the free choice to doubt and rebel. So for now, those who choose the path of wrong-doing must have room to make that kind of choice–and to experience the consequences of it.

Evil will not continue forever. We have God’s Word on that. (Read the last three chapters of Revelation.) But in His wise and good purpose, His long range purpose, God has allowed evil and its consequences to intrude upon us for a time–because He does not want human beings to be puppets on a string. We have choices to make. Choices that have eternal consequences. And choices require that both good and evil are options open to us.

5. Suffering can have a positive result.

We see that time and again. And there are certainly examples of it in recent crises. Look how the disaster to the south has awakened a new sense of caring, and concern for others. It is wonderful to see. There is also a renewed consideration of values and priorities. And for many, a concern for what comes after this mortal life.

Comedian George Carlin once said, “Our house is where we put our stuff, while we’re out collecting more stuff!” And if we think that is what life is for, then we have forgotten about eternity. We need to take another look at our value system.

As the Bible says, “We brought nothing into this world, and it is certain we can carry nothing out” (I Tim. 6:7). Nothing in the material sense that is. So the obsessive striving for money and the things it buys is misguided folly. And it is crisis situations, and human suffering, that challenge us to face that. C. S. Lewis, in a speech during the Second World War, said, “War creates no absolutely new situation: it simply aggravates the permanent human situation so that we can no longer ignore it.”

After confessing the pursuit of riches, pleasure and acclaim are “vanity,” King Solomon warns that “God will bring every work into judgment, including every secret thing, whether good or evil” (Ecc. 12:14). Judgment Day is coming, and we need to live like it. We need to get ready for it. Perhaps the present destruction in the States, with its multiplied human tragedies, will cause many to reassess where they are going. If it does, then the suffering has had at least one beneficial result.

6. God is not unfeeling or unloving.

The question being raised today is the same one King David faced 3,000 years ago. “Where is your God?” And that question seems to imply that He is unconcerned, and uninvolved. But He is not. We have clear evidence of that. Evidence that David perceived only dimly, if at all. I see an orchard, shadowy and dark, and men huddled there waiting, praying. And I see torch-light, flickering through the trees, as a large group approaches. They single out one Man, and seize Him–after He is betrayed by a traitor’s kiss. Where was God, then?

I see Him dragged here and there, as the night-hours wear on. In one place, rough hands blindfold Him, then start punching Him–as those around taunt, and call for Him to guess who did it. I see Him stripped and beaten–with a whip that has pieces of metal woven into the leather thongs. Soon He is cut to the bone, His back a bloody mess. Where was God, then?

I see Him in a Roman barracks, with a make-shift crown woven of ugly-looking thorns, pressed down upon His brow. I see grinning and jesting soldiers, bowing before Him at their silly games. Where was God then? I see a rugged, rocky hill, outside the city wall. A place of execution. On that hill is a cross. And on that cross the One previously brutalized hangs, suspended between heaven and earth, impaled by cold iron spikes. Where was God, then?

Let me tell you the answer. He was there! And whenever we confront the puzzle of the evil in this world, we must not forget the cross.

Look at what God allowed sinners to do to His Son. And did He have the power to prevent them from having their way? Yes, He did. He could have stopped what happened at Calvary. But the Bible says, “God so loved the world that He gave His only begotten Son…” (Jn. 3:16). What? His only Son? Yes, and the Son of whom He said, “This is my beloved Son, in whom I am well pleased” (Matt. 3:17).

How could God the Father stand by and allow wicked men to so mistreat His Son? He did it for love–love for you and me. In fact, at one point Jesus says to His heavenly Father, “You have loved them as You have loved Me” (Jn. 17:23). How astonishing! That the same infinite, inter-Trinitarian love the Father has had for the Son from all eternity, He pours out on you and me–“that whoever believes in Him [Christ] should not perish, but have everlasting life.”

You see, God takes the long range view. While He grieves over the pain and the brutal wickedness of His creatures today, His greater concern is for tomorrow. His greater concern is for their eternal destiny. For our eternal destiny. Because we are all sinners. That is not merely a designation for murderers, rapists, and terrorists. The Bible says, “All have sinned and fall short of the glory of God” (Rom. 3:23). And sin leads inevitably to eternal judgment. But God’s great heart of love went out to sinners facing eternal ruin, and He did something about it.

He visited His terrible judgment on His own sinless Son. That is what was happening at the cross. The Bible says, “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8). It says, “Christ also suffered once for sins, the just for the unjust, that He might bring us to God” (I Pet. 3:18). And we have an open invitation to come to Him, trusting ourselves to the finished work of Christ.

Way back before the cross, David expressed his faith in the psalm we have been looking at. He finally says to himself, “Why are you cast down, O my soul? And why are you disquieted within me? Hope…in…God” (Ps. 42:5, 11). And though David may not have realized it, that hope is rooted eternally in the work of Christ on the cross. The Bible calls Him, “the Lord Jesus Christ our hope” (I Tim. 1:1). The message of the gospel is, “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

But God will not bribe us, or force us to put our faith in the Saviour. He waits for the sinner to turn to Him. So I plead with you today, if you have never done so before, turn to Jesus. Say, “Yes, I believe that Jesus died in my place. He took the punishment for my sins upon Himself at Calvary. And I trust in Him, today, as my only Saviour.”

That will not resolve all the puzzles of evil in the world at the present time. Perplexing questions remain. But when faith reaches out to Christ, it solves the puzzle in part, and at a personal level. Because faith can answer the question I have posed by saying, “Where is God? God is here. God is with me. He is my Saviour. I’m His child, through faith in Christ, and He’ll never forsake me.”

Homosexuality in the Bible: 24 Descriptive Words and Phrases the Bible Uses

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Homosexuality in the Bible is treated clearly for all who will accept what God says. And there some general points that can be made at the outset, before we look at some specifics.

1) God does not treat homosexuality as another gender–as though there are men, and women, and homosexuals. There are only men and women.

2) Biblically, homosexuality is not an inherent condition (i.e. something the person is born with), but a kind of chosen and learned behaviour. Certainly some may be more susceptible to temptation in this area than others, just as is the case with other sins. But that does not make it “natural” to behave this way.

3) According to God’s Word, homosexuals can stop what they are doing and act differently. They can be delivered from their sinful lifestyle (cf. I Cor. 6:9-11).

Now, the question is: Why change? Isn’t homosexuality simply another possible lifestyle? What does the Bible say?

In the Scriptures, there are about 24 words describing homosexuality as God sees it. While people may continue to debate, and differ on the subject, there is simply no question as to what the Bible teaches about this. With more than twenty negative terms used to describe it, the biblical perspective is clear.

The only question, then, is whether the Bible is merely a collection of ancient myths and man-made ideas, or whether it is the inspired, infallible Word of the living God. The writers certainly believed they were transmitting the latter. As Paul says, “These things we…speak, not in words which man’s wisdom teaches, but which the Holy Spirit teaches” (I Cor. 2:13; cf. II Tim. 3:16-17). So, how does the Bible describe homosexuality?

(Note: At times there are some differences in the translation of Hebrew and Greek words from one Bible version to another. Variations are listed in their place. But whichever version is used, the basic meaning remains.)

The Sin of Sodom (Gen. 19:1-9)

Some seek to limit the wickedness of the men of Sodom to their lack of hospitality. Though other sins were involved too (Ezek. 16:49), Jude makes it plain what God particularly frowned upon.

1) God calls their behaviour sexual immorality (cf. Jude 1:7, “fornication,” KJV).

2) God calls it going after strange [alien] flesh (cf. Jude 1:7).

3) God calls the actions of the Sodomites sin (Gen. 13:13).

4) God calls it exceeding wickedness (Gen. 13:13; 19:7).

The Mosaic Covenant

The Law was given by God to the nation of Israel on Mount Sinai. It contains instruction regarding their religious rituals, and regulations involving Israel’s community life. But more importantly, it is an expression of the unchanging moral standard of a holy God.

5) In the Law, God calls homosexuality an abomination [that which is disgusting, detestable] (Lev. 18:22). Note the context, vs. 21-25. This sin is sandwiched between the evils of child sacrifice and bestiality. And it is declared to be punishable by death (Lev. 20:13).

6) God calls it being defiled [morally unclean and polluted] (Lev. 18:24).

7) God calls it iniquity (Lev. 18:25).

8) God calls homosexuals dogs–not “gays” (Deut. 23:18; cf. Rev. 22:15, referring to male prostitutes, and their common mode of sexual relations).

9) God calls the sin sodomy, after the first appearance of the transgression in Scripture (KJV). The Hebrew word used (qadesh), refers to a temple prostitute; translated “perverted person” in the NKJV (Deut. 23:17; I Kgs. 14:24; 15:12; 22:46; II Kgs 23:7).

Romans Chapter One (vs. 18, 21-28)

In this key chapter, a general description of sin is given in vs. 18 which clearly includes the homosexuality discussed in some detail in the context.

10) God calls it ungodliness (vs. 18).

11) God calls it unrighteousness (vs. 18).

12) God calls it uncleanness (vs. 24).

13) God calls it dishonouring the body [treating the body with contempt] (vs. 24).

14) God calls it a display of vile [disgraceful, shameful] passions [affections, KJV] (vs. 26).

15) God says it is against nature [against His design for human sexuality] (vs. 26).

16) God calls it error (vs. 27)

17) God calls it burning with lust (vs. 27).

18) God calls it shameful [unseemly, KJV] (vs. 27).

19) God says it is the product of a debased [reprobate] mind (vs. 28).

First Corinthians 6:9-11

20) God calls it homosexuality [being “effeminate,” KJV; literally, the term used is catamites, referring to boys used and abused as lovers by older men] (vs. 9)

21) God calls homosexuals abusers of themselves (KJV), practicers of “sodomy” (NKJV), “homosexual offenders” (NIV) (vs. 9).

22) God says it is contrary to sound doctrine (I Tim. 1:9-10, where the same word is used as in I Cor. 6:9).

Jude 1:7-8

23) God calls homosexuals dreamers [“filthy dreamers,” KJV–those carried away by their sensual imaginings] (vs. 8).

24) God says they are those who defile the flesh (vs. 8). Significantly, Jude tells us the fiery destruction of Sodom pictures the destiny of those practising this behaviour–“the vengeance of eternal fire [hell]” (vs. 7; cf. I Cor. 6:9-10; Rev. 21:8).

(And see the use of this text above, in connection with the sin of Sodom, Gen. 19.)

Two further points can be made in conclusion. First, in utter contrast with the above, God’s plan and design for marriage was made clear from the beginning. It is to involve the enduring union of a man and a woman (Gen. 2:18, 27; Matt. 19:3-5).

Second, homosexuality is not merely another acceptable lifestyle, nor is it an unalterable condition. The words of Paul, “such were some of you” (I Cor. 6:11) include “homosexuals” and “sodomites” (vs. 9), showing homosexuality is neither genetically inevitable nor permanent. The sodomite can change. Many have done so. There is deliverance and forgiveness in Christ.

That is what the Word of God has to say about homosexuality. And it is why Christians are concerned that this behaviour not be promoted as an acceptable alternative to wholesome marriage between a man and a woman. This view cannot be dismissed simply as hatred for homosexuals (gay bashing), or fear of them (homophobia) Many have a loving concern for them with regard to the coming judgment of God upon their sin. It is to warn them away from the path of ruin that God’s message about these things is proclaimed.

Heaven: Learn More About It (Bible Study)

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Heaven ought to be a precious subject for every child of God. It concerns the eternal future that God has planned for His own. Though it is an important topic, there is much that the Lord has chosen not to reveal about it, for His own wise reasons. Paul even speaks of a man (perhaps referring to himself) who had either a vision of heaven, or was transported there, and then was forbidden to speak of what he had heard (II Cor. 12:1-4). While we do not know all the details, the curtain has been drawn back sufficiently to give us a fascinating glimpse of what is in store for the people of God.

One author describes heaven as “that supernatural realm in which God dwells [and I would add, where His throne is] and over which He exercises direct control….It is in heaven where His will is perfectly done, that is, without sin (Matt. 6:10). On earth His control is indirect, and the wills of lost men and demons vigorously oppose Him. In heaven, every will is [willingly and] joyfully subject to God’s own will” (from Lawrence Richards, Expository Dictionary of Bible Words).

Paul calls this place “Paradise” or “the third heaven” (II Cor. 12:2, 4)–“third” because both earth’s atmosphere and outer space are also called the “heavens.” The writer of Hebrews refers to Paradise as “the city of the living God” and “the heavenly Jerusalem” (Heb. 12:22). The Apostle John calls it “the holy city, New Jerusalem” (Rev. 21:2). All of these terms depict aspects of what heaven is.

1) What is the normal expectation of every person living on earth (Gen. 3:19; Ps. 89:48)?

2) Though we face physical death, what important truth needs to be added to that (Jn. 5:28-29; Dan. 12:2)?

Insight: John 5:29 is not teaching that people will be saved by their good deeds. We are not saved by doing good. Rather we are empowered to do good by being saved (Eph. 2:8-10). Good works are not the root of salvation, they are the fruit. Conversely, “those who have done evil” describes those who have never put their faith in Christ, and whose lives, as a result, are evil in the sight of God. There are two possible destinies for each person–a heaven to be gained and a hell to be shunned. The only means of salvation is the cross, and being born again (and thus fitted for the heavenly kingdom) through personal faith in Christ (Jn. 3:3, 16, 36; 6:28-29; 14:6).

3) If one is a believer, what can he (or she) expect to occur at the moment of death (II Cor. 5:8; cf. Lk. 23:42-43)?

4) Though death is the normal expectation of all, what other possibility is the Christian encouraged to look forward to (I Thess. 4:15-17)?

5) What is the fundamental thing about “heaven,” whatever and wherever it is (Jn. 17:24; Phil. 1:23; cf. II Cor. 5:8; Lk. 23:43; I Thess. 4:17)?

6) What is one of the reasons the Lord Jesus has ascended to heaven ahead of us (Jn. 14:2)?

7) As a part of this, what is being set aside and safeguarded for us there (I Pet. 1:3-4)?

Insight: The heavenly city is utterly magnificent, beyond our wildest imagination. According to the book of Revelation, there is gold everywhere. (The word is used about a dozen times by John in describing what he sees.)

8) But what is one odd characteristic of the gold of heaven (Rev. 21:21; cf. 15:2)?

9) This quality will allow for the full effect and enjoyment of another dominant characteristic. What is it (Rev. 21:23; 22:5; cf. Col. 1:12)?

Insight: While there is an emphasis on the architecture of the place (with walls and gates adorned with precious stones (Rev. 21:18-21), there is also a definite garden quality to it. The word “Paradise” connotes a beautifully designed and luxurious park.

10) What two features are a significant part of this heavenly garden (Rev. 22:1-2)?

11) Will we be able to eat food in heaven (Rev. 22:2; cf. Christ in His glorified body, Lk. 24:41-43)?

Insight: The tree of life, withdrawn in Eden (Gen. 2:9; 3:22-24), will reappear in heaven. Amazingly, it will produce different fruit, month by month! That the leaves of the tree of life give “healing” to the nations is not an indication of sickness present in heaven, since there is none (Rev. 21:4). The Greek word gives us our English word “therapeutic.” Apparently the leaves will provide some kind of refreshment, or added strength and vitality to all who eat them.

Insight: Notice the reference to time (months) in Revelation 22:2. This indicates heaven will provide endless time, not the absence of time–cf. 8:1; 20:10. Only God is able to live in timeless eternity. The idea that time will somehow cease comes from a misunderstanding of Revelation 10:6. In the original King James Version, an angel is made to say “that there should be time no longer. What is meant is not that all time will cease, but that the final phase of God’s earthly judgment would no longer be delayed.

12) What important object is at the centre of all the heavenly magnificence (mentioned over and over in Revelation Chapter 4–see vs. 2, 4, 5, etc.)?

13) In addition to the Triune God, and the multitude of the redeemed, what else does the population of heaven include (Matt. 18:10; Heb. 12:22)?

14) What quality of life is emphasized for those who live in the presence of God (Ps. 16:11)?

15) What are five things that will be missing, in order for this to be true (Rev. 21:4)?

16) What kind of bodies will we possess in heaven (Phil. 3:20-21; I Jn. 3:2)?

Insight: They are also called “incorruptible” (never-decaying, imperishable) and “immortal” (never-dying) bodies (I Cor. 15:50, 53). Will we be “old” or “young”? Though we are not told specifically, it is likely we shall have bodies of perfect, mature age, as Adam and Eve’s were at creation. We shall be eternally “in our prime.” This likely applies to those who die in infancy as well. They will be advanced to perfect physical maturity. As to what we shall wear, Revelation 19:8 teaches that the “wife” (or bride) of Christ, meaning those comprising His church, will be clothed in “fine linen, clean and bright,” symbolic of “the righteous acts of the saints.”

Insight: Our glorified bodies may also possess unique abilities, such as the capability of transporting ourselves instantly from place to place. The power to do this is not the norm in our mortal existence, apart from God’s miraculous intervention (e.g. Acts 8:39-40).

17) According to the following references to Christ in His glorified resurrection body, what might these supernatural abilities also include (Jn. 20:19, 26; Acts 1:9-11)?

18) Do you believe we will know one another in heaven?

Insight: Even though we will all be physically perfect, we shall be distinctly different, and recognizable to one another. Peter, James and John were able to differentiate between Jesus, Moses and Elijah, on the Mount of Transfiguration (Matt. 17:3-4). From this we can expect there’ll be a thrilling time of reunion and fellowship over yonder, when we join together in the presence of Christ (I Thess. 4:14, 17).

Insight: Distinct identities are tied to unique life experiences. (For example, Christ can be identified by the scars received on Calvary (Jn. 20:27; cf. Rev. 5:6).) If we are able to know each other, then it stands to reason we will be able to recall and discuss the events of this life together. For example, Paul says he expects to be able to identify and rejoice in individuals he had brought to Christ (I Thess. 2:19). And we will be able to ask Moses what it was like to cross the Red Sea, where “the song of Moses” was first sung (Rev. 15:3; cf. Exod. 15:1). Above all, there must be some memory of the reason for our salvation if we are to truly rejoice in our Saviour. Our song will be “You were slain [an earthly, historical event], and have redeemed us [another earthly experience]” (Rev. 5:9).

19) If all of this is so, how will we be able to recall our earthly lives, with all their painful trials and suffering, without being sad?

Insight: Won’t memories of the past make heaven rather depressing? And what about the specific statement in Isaiah 65:17: “For behold I create new heavens and a new earth; and the former shall not be remembered or come to mind.” At a casual glance, this verse would seem to suggest that nothing of our past life will be remembered. However, it must be harmonized with the rest of Scripture. 1) To be precise, Isaiah is dealing with the old earth, not the people we knew. And he says things about the old earth will (literally) not come to heart.” In other words, their remembrance will not lead to worry and anxiety. 2) Painful aspects of life quickly will dim to relative insignificance, or be overwhelmed by the joys of heaven–much as a mother puts behind her the pain of childbirth, in the joy of having a child. 3) The Lord will give us the ability to ponder painful realities (such as His judgment, and eternal hell) in a new way. That we will be able to see them as the outworking of God’s perfect righteousness and wisdom, and rejoice in them for that, without personal pain. 4) In heaven the memory of our former life will perhaps be vivid at first, allowing for recognition of friends and family, and a continuity with our past life. Then, as eternity rolls along, those older memories may fade into insignificance as we build new ones with these same people we knew before.

20) One great activity that will give us joy is what (Rev. 5:8-9; 14:2-3; 15:2-3)?

21) In contrast with our present existence, what will be missing from heaven (Rev. 20:10; 21:27; cf. Matt. 25:41)?

22) According to God’s Word, what will happen to the earth and heavens as we know them? And what will God do then (II Pet. 3:10-13; Rev. 21:1)?

Insight: At that point, the heavenly city will descend to a perfect earth, and remain there forever (Rev. 21:2-3). The dimensions of the city are given (Rev. 21:16). It is about 1500 miles square. However, there is one oddity that remains unexplained. It will also be 1500 miles high! Whether this means the city will be shaped like a cube, or, as some believe, like a giant pyramid, we do not know. Perhaps if it is pyramid-shaped, the throne of God will be at the apex, and equally accessible from any direction.

23) While we have few details concerning what we will be doing, what general description is given of our activities in eternity (22:3)?

24) What other detail is given of what we will be doing (Rev. 5:10; 22:5)?

Insight: This truth brings us full circle back to God’s commission given to Adam in the beginning, that he have dominion over the earth, and rule it for God (Gen. 1:28). But that was a failed dominion, over what became a cursed earth. On the new earth, more beautiful than Eden, we will fulfil the purpose for which God originally created us, to rule His creation under His sovereign throne, with the heavenly city central to it all. And perhaps “Behold, I make all things new” (Rev. 21:5) includes the animal kingdom as well!

Insight: Regarding the concept of “ruling,” Jesus gave a parable one day concerning our responsibilities in this life and how they relate to our rewards in the next (Lk. 19:11-27). In the story, the master’s faithful servants are given a certain number “cities” to rule over, according to how faithful they have been (vs. 16-18). This is a made-up story, intended to illustrate the need for faithful service. Whether our reward will translate into actual cities we are responsible for is not certain. Perhaps it will.

25) If another person has greater rewards than we do, will this lead to dissatisfaction or envy? (Why? Or why not?)

Insight: In our perfected state, the negative attitudes of our old sin nature (such as envy and jealousy) will be unknown. And each person’s life will be abundantly filled, both with pleasures and responsibilities, to the level that individual is able to contain it. That we have more or less than others will be irrelevant. We will have exactly what is right for us, and fully satisfied and fulfilled by it! “Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee” (II Cor. 5:5).

26) As believers, what should our attitude be with regard to Christ’s return (II Tim. 4:8)?

26b) And what should we be doing in the meantime (I Thess. 1:9-10)?

Insight: We are to make use of the gifts God has given us to serve Him faithfully (I Pet. 4:10). In a parable related to the second coming, Jesus told of a nobleman who journeyed to a far country for a time, instructing his servants to “do business till I come” (Lk. 19:12-13).

27) What is one sobering truth Christians need to realize about eternity up ahead (I Cor. 3:14-15)?

28) What is a positive way we are to make use of the truths God has revealed about our future (I Thess. 5:9-11)?

For further research on the subject of heaven, check out these two excellent books: Things to Come, The Prophecy Knowledge Handbook. The first, by Dwight Pentecost, is considered a standard text on prophecy. In the second, John Walvoord has assembled all the prophetic Scriptures in the Bible and commented on them. Both books are recommended.

Polygamy: Is Polygamy a Sin?

The Bible speaks of a number of men who took to themselves more than one wife. God doesn’t seem to criticize their choice, or comment directly on it. So, does that mean the Lord approves?

No. We need to take the whole of God’s revelation into account to see what the Bible teaches on the subject. God’s Word faithfully reports cases of polygamy, but that does not mean He condones it, or views it as acceptable.

In ancient times, I suppose it could be rationalized as a protection for the women involved. There was a great mortality rate in warfare, leaving a high ratio of women to men in a community. And in a patriarchal society it was difficult for a woman to provide for herself. Unmarried women could fall prey to prostitution or slavery. But even though it was common in the culture of the day, there is evidence in God’s Word that polygamy is not His desire for families.

1) One Wife for Adam

In the beginning, “God saw everything that He had made, and indeed it was very good” (Gen. 1:31). Surely this includes His design for the first family. If polygamy were the ideal, the Lord could easily have provided several wives for Adam in Eden, but He didn’t. God made only one wife for Adam, setting one-husband-one-wife as the pattern, right at the beginning. “A man shall…be joined to his wife,” not wives (Gen. 2:23-24).

2) Others Had Only One Wife

As far as we can tell from the record, it seems that Noah had only one wife, Job had only one wife, Isaac had only one wife. So did Joseph and others. These were all godly men. So this at least suggests that polygamy wasn’t the expected thing.

3) First Polygamy by a Worldly Man

Some Bible interpreters refer to what’s called “the law of first mention.” It seems to be the case quite often that the first mention of something includes important information about it. Multiple marriages are first mentioned in Scripture in connection with the worldly Cainite civilization, and an arrogant and violent man named Lamech (Gen. 4:19, 23-24). That is surely significant.

4) A Warning to Kings

God specifically forbade the kings of Israel from multiplying wives (Deut. 17:17). Those who disobeyed suffered the consequences. For example, Solomon’s many wives led him into idolatry (I Kgs. 11:1, 3-4).

5) King’s Wives Given to the Next King

A seeming contradiction to the last point is that the Bible says God gave King Saul’s wives to David when he took the throne (II Sam. 12:8). What’s going on there?

It was actually a precaution to preserve the monarchy. If the wife of the dead king married someone else, there could be a serious dispute about who should inherit the throne. This was the reason Solomon reacted to the possibility of Adonijah marrying Abishag, the late King David’s youngest wife. He saw it as a plot to steal the throne (I Kgs. 2:22).

6) Negative Effects of Polygamy

There was frequently jealousy and rivalry between and among the wives in a polygamous situation–for example, between Jacob’s wives Leah and Rachel (Gen. 29:30-32), and Elkanah’s wives Peninnah and Hannah (I Sam. 1:4-6). Polygamy is often connected in Scripture with backsliding and unbelief (as in Solomon’s case).

Abraham’s taking Hagar as his wife (or concubine) resulted from a failure to trust God’s promise of a son through Sarah (Gen. 16:1-4). That folly has caused the people of Israel no end of trouble since, through the descendants of Ishmael.

7) The Teaching of Jesus

The pattern set in the beginning was later confirmed by the Lord Jesus. He reminded His listeners that one wife for one husband was the plan of God, that “the two shall become one flesh” (Matt. 19:4-6, 9; cf. Gen. 2:24).

8) Christ and His Church

The monogamous pattern is also supported by the words of Ephesians 5:23, “The husband is head of the wife, as also Christ is head of the church.” There’s only one true church, the spiritual body of Christ, of which He is the Head. Further, the entire passage (vs. 22-33) deals with the husband-wife relationship, and it is always two people who are in view, a single husband and a single wife.

9) Church Leadership

An elder was to be “the husband of one wife” (Tit. 1:5-6). It is possible that this means he should not be a divorcee. But it’s also conceivable that it is a rejection of anyone who is polygamous. A literal rendering of the phrase “the husband of one wife” is a one-woman man, and there is no way this would allow for multiple marriages.

10) A Result of Hard Hearts

It seems that, like divorce (which God “hates,” Mal. 2:16), polygamy was tolerated for a time because of man’s ignorance and hardness of heart (cf. Matt. 19:8). Notice the “if” (not “when”) in Exodus 21:10. God gave a law to protect the second wife, but that is not the same as approving of the practice. It was not what He desired for families among His people.

From the time of the Jews’ return from captivity in Babylon, there’s no reference to polygamy among them. It is not so much that God cancelled something He’d allowed before, but rather that, with the returned captives, they went back to His original plan for marriage.

11) Not a Sexual Sin

I disagree with those who claim that polygamy involves adultery. Marrying a second wife is not the same as committing adultery. It doesn’t require taking another man’s wife. As indicated in Exodus 21:10, each of a man’s wives was to be exclusively his, and equally well cared for. The wrong of polygamy is different from adultery, but it is still wrong. It violates God’s design for marriage and the family.

12) The Law of the Land

As far as I know, polygamy is against the law in North America, and in many other countries. Christians are to obey the law of the land (Rom. 13:1-7), unless what we are asked to do by the governing authorities directly violates God’s Word (cf. Acts 5:29). Those cultists, sometimes in the news, that flaunt their multiple wives, are breaking the law.

On Another Subject: Some recent experiences, and choices made by families I know, have once more stirred my concern as to our attitude toward, the practice of cremation. Is the burning of the bodies of loved ones after death compatible with Christian beliefs? I encourage you to read my extended article on the subject.

Church Leadership: The Place of Women in the Church

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Church leadership, and those who are qualified for it, are subjects much debated in our time. One reader of this website asked, What does the Bible say about women teachers, deacons, and pastors?”

There are obviously various legitimate ministry roles for women in the local church. However, we need to set some biblical boundaries for their participation. And we men cannot claim superiority or innocence for ourselves. It is unquestionable that in time past the role of men in the church sometimes has been unscriptural. That they have tried to be “lords over those entrusted to [them]” (I Pet. 5:2-3), not serving in humility, following Jesus’ example. But it seems to me the present trend is to swing the pendulum too far in the other direction. Christian women are certainly fully equal to men as to their spiritual standing before God (Gal. 3:26-28). But in the church and in the home, the Lord gives the primary leadership role to men.

And in the New Testament, local church leadership is given to a group of men (never a single individual). These men are given three interchangeable titles (cf. Acts 20:17, 28; Tit. 1:5, 7; I Pet. 5:1-3). They are “elders” referring to their maturity. (Not necessarily that they are elderly, but certainly that they are mature in spiritual character.) They are also called “pastors” (meaning shepherds), indicating their responsibility to nourish and protect the flock. And called “bishops” (meaning overseers or superintendents), describing their governance of the affairs and the program of the church. Again, this office is always given to men, and always in plurality. Though a church may have one person called “the pastor,” who is financially supported so he can give his full time to the work, as to his office he has no more authority than the other men who serve with him on what is sometimes called a “board of elders,” or a “pastoral committee.”

The office of deacon (and deaconess, Rom. 16:1) is different. The word itself means servant, and these are in a subordinate and supportive position under the elders. Though the actual term “deacon” is not used until later (cf. I Tim. 3:8-13), Acts 6:1-6 refers to those who were appointed to “serve [literally deacon] tables” (vs. 2), distinguishing this work from the ministry of the apostles who concentrated on “prayer and the ministry of the Word” (vs. 4).

The Bible declares, “In like manner also [I desire that] the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression” (I Timothy 2:9-14). Consider some comments made by others concerning this passage.

The Bible Knowledge Commentary, Volume 2 [commenting on the NIV]: “[Women] in the congregation should receive instruction from the male leadership with quietness and full submission. They should not attempt to turn the tables by clamouring for the office of congregational teacher, or by grasping for authority over men….Silent in vs. 12 does not mean complete silence or no talking. It is clearly used elsewhere (Acts 22:2; II Thess. 3:12) to mean “settled down, undisturbed, not unruly….Paul here based his view of male/female relationships in the church on the account of creation recorded in Genesis 2….Thus the roles Paul spelled out here are a product of God’s fundamental design.”

Lawrence Richards (The Bible Reader’s Companion, p. 834; and The Teacher’s Commentary, p. 980-981): “Teach or have authority (2:12). The two should be linked: to teach with authority. Many believe authoritative teaching is a role reserved for church elders, an office which no N.T. reference indicates was held by women….In the whole context of Scripture…it is clear that Paul is not suggesting a woman may not open her mouth when men are present. Church leadership is the topic of the pastorals, and since leaders oversee the purity of the Christian community’s doctrine and lifestyle, it is clear that the particular “teaching” Paul refers to is the “teaching with authority” that Paul urges on Timothy and Titus as their ministry. It was Timothy’s role to “command and teach” (I Tim. 4:11) the things of God as an apostolic representative. Apparently Paul did not permit a woman to be ordained to such an office of responsibility.”

Henry Morris and Martin Clark (The Bible Has the Answer, p. 241-242): “Unfortunately, some local churches do not have enough men who are serious students of the Word, or who are exemplary in Christian conduct and maturity. Yet, the twentieth century church cannot use this as an excuse to set aside biblical standards of church form, any more than it can set aside biblical doctrine….The Bible does not prohibit women from enjoying equal opportunities legally, socially, or economically. Nor does the Bible require Christian women to be submissive to all men. This would mean that godly women should feel perfect liberty to take positions of authority over men in professional, business, or social contexts. But the Bible does prescribe the form which should accompany freedom for the Christian woman in her home and in her church.”

Elisabeth Elliot (quoted by Gleason Archer, in The Encyclopedia of Bible Difficulties, p. 414-415): “Supreme authority in both church and home has been divinely vested in the male as the representative of Christ, who is the Head of the church. It is in willing and glad submission rather than grudging capitulation that the woman in the church (whether married or single) and the wife in the home find their fulfilment….The modern cult of personality makes submission a degrading thing. We are told we cannot be ‘whole persons’ if we submit. Obedience is thought of as restrictive and therefore bad. ‘Freedom’ is defined as the absence of restraint, quite the opposite from the scriptural principle….To attempt to apply democratic ideals to the kingdom of God, which is clearly hierarchical, can result only in a loss of power and ultimately in destruction. Christ Himself, the Servant and Son, accepted limitations and restrictions. He learned obedience.”

Ray Stedman (from the World Wide Study Bible): “The key to this passage is the word translated, “to have authority over.” It governs both the teaching and the attitude of the woman. This Greek word, authentein, means “to domineer, to usurp authority, to take what is not rightfully yours,” and to do so (is the implication) by the process of teaching. In other words, women are not to take over in a church and become the final, authoritative teachers….This interpretation of women as being excluded from eldership is confirmed by one incontrovertible fact: There were, in the New Testament, no women apostles and no women elders! Jesus could have settled this controversy at the very beginning by appointing Mary Magdalene as an apostle, but He did not do so. Neither Paul, nor any of the apostles, ever chose a woman to be an elder of the churches they founded, though they could easily have done so if it were right. There were many godly and capable women available, but none was ever put in the office of elder…Women are not given the role of final decision on doctrinal issues. They are not to be the authoritative teachers of the church.”

Robert Saucy (The Church in God’s Program, p. 160-161): “There is a difference of opinion as to whether the New Testament church had an office of deaconess. The Scriptures in question are Romans 16:1, where Paul refers to Phoebe as ‘a servant [diakonos] of the church which is at Cenchrea,” and I Timothy 3:11, where in the context of the qualifications for deacons, women are mentioned….There is much evidence to support the interpretation that these women are deaconesses, rather than deacons’ wives….The deaconess of the early church was concerned with those areas of service that could best be served by a woman. Indicative of their functions is the summary given in the Syrian Didascalia from the late third century. They were to assist at the baptism of women, especially in the art of anointing, and ‘to go into the houses of the heathen where there are believing women, to visit those who are sick, and to minister to them in that of which they have need, and to bathe those who have begun to recover from sickness.’ Deaconesses undoubtedly also served the poor and the orphans, and provided hospitality for strangers. Thus while the New Testament prohibits women from assuming the role of leadership in the church…they do appear as having a significant ministry in the church along with men in the subordinate auxiliary role of the diaconate.”

[Saucy continues] “First Timothy 2:9-15 refers twice to the needed ‘silence’ of women in the church. There, in the context (vs. 13-14), the designed headship of the man, and the vulnerability of women to temptation when the God-given order is reversed–demonstrated back in Eden– is cited as the reason. First Corinthians 14:34-35 speaks in a similar vein. “Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.”

The reference in Corinthians is particularly to married women (with Christian husbands). The husband is to be the head of the home. And in public, wives should defer to their husbands, as a public testimony to their submission. Nothing is said of single women here. It may simply be that Paul has not attempted to cover every possibility. Single women could defer to the authority of fathers or brothers–or the elders of the church.

The Scripture is saying that women should not speak authoritatively or challenge (question) the authority of church leaders. Elsewhere (11:5) Paul seems to permit a woman to pray and prophesy, provided her head is covered. That covering was a sign of submission to authority. So her participation, though permitted, was always to be done in recognition of the overruling authority of the (male) leadership. The point here is that issues of doing and saying the things that are right in the church (vs. 33, 40) should not be publicly questioned and argued by the women in the church. Responsibility for that rests with the men called to leadership (Tit. 1:9).

My own conclusion is that the uppermost governing body of the local church should be composed only of men. Or, if women need to be present to report to them “ex officio” (by virtue of their office as Children’s Church director, etc), they should not have a vote on this body. However, virtually any role in the church is open to women under the authority of this ruling pastoral council or board of elders. Though there is disagreement, some would even say that teaching a mixed adult Bible class would not be off limits, as long as it is understood that the woman teacher serves in submission to the elders. Further, there are many opportunities for service as “deaconesses” which could be explored.

Once the overall authority of the elders in the local church is established, almost any ministry is available to women under them. However, let me add one more thought. In a larger multi-staff church, where there are several “pastors,” let us say, for purposes of illustration, that a woman named Joan Smith is appointed to engage in a ministry to women. It might be tempting to call her Pastor Smith, since she does have pastoral (nurturing, shepherding) work to do. But my own conviction is that this title should be avoided, simply because it will imply to some an equality of standing with the men who are in leadership. As to her ministry, Joan may be doing pastoral-type work, but that title is more than a definition of ministry. It is also seen by the congregation as a recognition of position–a position which she cannot biblically hold. She should more accurately be thought of as a deaconess.

Repentance: What is it?

Repentance. What is it? It’s an excellent question, and it is a subject on which there is considerable misunderstanding. Some believe repentance is feeling sorry for what I’ve done wrong. And that is a fine thing, but it’s not the same as repentance.

A Change of Mind Affecting Our Lives

“Repentance,” in the New Testament, translates the Greek word metanoeo, meaning a change of mind. And not simply a superficial change of some opinion we have–such as, “I’ve decided I prefer chocolate ice cream to vanilla ice cream.” Repentance is a genuine change of attitudes and values that affects our lives in a significant way. Paul said he preached to the Gentiles, “that they should repent, turn to God, and do works befitting repentance” (Acts 26:20). It was expected their repentance would fundamentally change the way they lived.

Check out what happened in the church at Ephesus. When Paul first knew them, they were a loving congregation (Eph. 1:15). But somewhere along the line, over a period of about 30 years, that love withered and died. John’s instruction to them later (a message sent from the Lord Jesus Himself) was, “I [Christ] have this against you, that you have left your first love. Remember therefore from where you have fallen; repent [change your mind about how you’re acting] and do the first works” (Rev. 2:4-5).

A Restored Relationship with God

Biblical repentance always involves our relationship with the Lord. It involves seeing our sin as an offense against a holy God. In repentance, the person changes his mind about self, sin, and God. When we sin, we are actually rejecting God’s rule over our lives and placing ourselves on the throne. We imply–whether or not we actually say it–that God is wrong, and we are right about how we should act. In repentance we change our minds about that false view of ourselves and our sin, and admit that God is right. And that change of mind affects how we behave.

False Views of Repentance

There are several things that are sometimes mistaken for repentance. Some are an aspect of the process, but they miss the heart of it.

1) Remorse is sorrow for our actions–or sorrow that we got caught doing something! But a person can be remorseful and still not determine to change his course. Cain was sorry for the consequences he suffered for murdering his brother Abel (Gen. 4:13), but that is not repentance. Judas was sorry he had betrayed Christ (Matt. 27:3-5), but that also fell short of true repentance. Sorrow for sin comes before repentance (II Cor. 7:8-9), but it is only of value if it leads to repentance.

2) Penitence is not repentance. Penitence goes a bit further than remorse. It is sorrow for sin that is accompanied by a sense of guilt. A person who repents may feel this way, guilty and ashamed for what he (or she) has done, but the two are not the same.

3) Reformation is not repentance. A person can try to make a fresh start and do better without true repentance toward God. New Year’s resolutions are an made to begin a reformation. But they may not involve repentance.

4) Penance is not repentance. Performing an act of penance is an attempt to pay for a wrong done. And sometimes such compensation is necessary. If a person writes graffiti on the wall of someone’s home, he may have to pay to have the markings removed, but this still falls short of true repentance.

A 180-degree Turn

A Hebrew word translated repent in the Old Testament is shuwb, meaning to turn. Changing our mind in repentance involves a turning.

Moses told the Israelites, “When you turn [shuwb] to the Lord your God and obey His voice…He will not forsake you nor destroy you” (Deut. 4:30-31). The same word is used three times in Ezekiel 14:6, “Thus says the Lord God: ‘Repent [shuwb], turn away [shuwb] from your idols, and turn away [shuwb] your faces from all your abominations.'” It is for this kind of turning that Paul commends the Thessalonian believers: “You turned to God from idols to serve the living and true God” (I Thess. 1:9).

Repentance and Faith

You can see from this that repentance and faith go together. Jesus’ message to the Jews of His day was, “Repent, and believe in the gospel” (Mk. 1:15). Think of it this way. If you turn around 180 degrees and face the opposite direction, you are turning away from something, and turning toward something else. And in biblical repentance, we turn away from our sin and self rule, and turn toward God in faith.

That is not really two steps, but two aspects of one step. It’s like the two sides of a coin. We can discuss each side separately, but there would be no coin without its two sides. In the same way, we can discuss repentance and faith separately, but in practice they go together. If true repentance is involved, the turning from will always mean turning toward as well.

For Sinners and Saints

Sinners can repent, and so can saints.

1) Unsaved people repent unto salvation (II Pet. 3:9). This involves particularly a change of mind about the Lord Jesus Christ. Before, if the person thought about Christ at all, he may have considered Him a great religious leader, or a great teacher. But that will not save him. He must come to the place where he sees in Christ the One who took the punishment for his sins on the cross. The One who is his only hope for forgiveness of his sins, and his only hope of heaven. Then he turns to Christ in faith. He turns from sin to the Saviour–the two sides of the coin (Acts 20:21).

2) Actually, the major usage of the word repent in the New Testament concerns not sinners getting saved, but Christians who have sinned and who need to deal with sin in their lives. Sin does not destroy the Christian’s relationship with the Lord. A sinning believer is still a child of God, just as a misbehaving child is still a child of his parents. But sin hinders our fellowship with the Lord, and hinders our service for Him, and robs us of joy and peace. David experienced the latter. And after his terrible sins of adultery and murder, he confessed his sin to God (Ps. 51:3-4), and prayed, “Restore to me the joy of Your salvation” (vs. 12).

Repentance and Confession

One last thought. There is a close relationship between repentance and confession.

The Bible says to Christians who have sinned, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” To confess (homologeo in Greek) means to say the same, or to agree. When we confess our sins to God, we are agreeing with Him. We are saying that we are wrong, and He is right. And if we really believe that, it will result in a change of behaviour. You can see how close this is to the act of repentance.

Future of Earth: Is the Present Earth Eternal? Or will it be Destroyed?

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Future of earth? It is being debated. Recently a couple of evangelical TV preachers have been promoting the theory that the earth is eternal. That it will not be destroyed in a final fiery cataclysm, making way for a new heavens and new earth. They argue that the present earth will only be refreshed and renewed, with the evidence of the present evils removed. But let me give you a few thoughts as to why I believe this is incorrect, and that the present earth will be utterly destroyed.

The future of earth - will it last forever?

1. The Bible Says So

If language means anything, the traditional view (if I may call it that) is supported over and over in the Word of God. Here are some passages to consider. I have added an amplification of the meaning of some words in squared brackets, and italics are mine, for emphasis.

a) Psalm 102:25-26. “Of old You [Lord] laid the foundation of the earth, and the heavens are the work of Your hands. They will perish [be destroyed, vanish away].”

b) Isaiah 65:17. “For behold I create new heavens and a new earth; the former [heavens and earth] shall not be remembered or come to mind.”

c) Matthew 24:35. “Heaven and earth will pass away [perish].”

d) II Peter 3:10-13. “The day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise [disappear with a horrific noise], and the elements [the fundamental building blocks of which all material things are made] will melt with fervent heat [melt away in a blaze], both the earth and the works that are in it shall be burned up [consumed by fire, utterly burned up*]. Therefore, since all these things will be dissolved [melt away and be destroyed], what manner of persons ought ye to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved [broken up, demolished, destroyed], being on fire, and the elements will melt with fervent heat? Nevertheless we, according to his promise, look for new** heavens and a new** earth, in which righteousness dwells [i.e. has its permanent residence].”

A couple of things to note in what Peter says (*):

*This particular expression is a difficult one for translators. The NKJV, NASB, and the Amplified Bible, as well as Kenneth Wuest’s Expanded Translation, all have “burned up.” Williams New Testament has “the earth with all its works will melt away.”

But the words can also mean laid bare. Those who believe the earth is eternal latch onto this possibility, saying it means that the surface of the earth will be scraped clean and that is all. But “laid bare” might mean it will be “exposed to judgment” (NLT). The thought would then be that the earth will not escape the fiery judgment long promised. God has held back His final judgment, giving human beings time to repent (vs.9). But in the end, it will come, and the earth will be exposed to it.

**The argument against this verse meaning that the earth will only be renewed on the surface, as opposed to being completely destroyed and made over, is supported by the double use of the word “new.” The universe will be destroyed and made new (the word means new in form and substance, of a new and unprecedented kind). And precisely the same word is used of the earth. It too will be made new.

e) Revelation 20:11. [John says that before the Lord on His great white throne] the earth and the heaven fled away [they vanished!]. And there was found no place for them [they were no more to be found].”

f) Revelation 21:1-2. “Now I saw a new heaven and a new earth*: for the first heaven and the first earth had passed away [had disappeared, ceased to exist]. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

*”New earth”: the same words as in II Peter 3:13–new in form and substance, of a new and unprecedented kind. This will be needed because the old earth will have passed away, and ceased to exist.

2. “Forever” Can Mean For All the Present Time

There are a number of Old Testament texts that say the earth will abide “forever” (cf. Ps. 78:69; 104:5) But we must be careful of that word. It may be speaking of an eternal forever, or it may only be referring to a temporal forever. It can mean such things as: perpetually, continually, always. And it can mean for all time, as well as eternally. We need to study the context to be sure which is indicated.

For example Exodus 21:6 describes an ear-piercing ceremony under the Mosaic Law by which an individual committed himself to being another’s slave “forever” (the same word as is used of the earth). But I know of no Bible scholar who would suggest the poor man will be enslaved eternally to his human master. It simply means for as long as he lives.

In the same way, the present earth will continue to exist until its God-ordained purpose is fulfilled. For all the present time, until it is time for God to bring into being the new creation.

3. The Earth Is Part of the Universe

Since there seems to be no question among these revisionists that the universe will be destroyed and recreated, they need to accept the obvious–that the earth is part of the universe, made of the same substance.

As to why it is singled out for special mention, that is not surprising, since it has been the object of the special attention of the Creator from the beginning, and has been the scene of the worst evils against man, the crown of God’s creation, and against the Son of God Himself. Since the earth has been the scene of the grossest evil ever (the crucifixion of Christ), it is hard to imagine that it would be treated more leniently than the rest of the universe.

4. Peter’s Reference to the Flood Not Conclusive

One proponent of the new theory points out that Peter talks about the destruction of the flood in Second Peter chapter 3, just before speaking of the fiery judgment to be visited upon the earth. He then advances the hypothesis that since the earth was not utterly destroyed by the flood, it won’t be by fire either–and that Peter, in fact, meant to convey that!

But the flood is not mentioned so we can draw an exact parallel between that and the end-time judgment. It is spoken of to refute the skeptics’ utter refusal to believe in the coming of a final judgment, saying “all things continue as they were from the beginning of creation” (vs. 3-4). The flood proves this is not so. God stepped into history once, in great judgment, and He will again, and in an even more decisive way.

5. Earth’s Coming Destruction No Reason for Carelessness

One who advanced the new theory said he wondered whether the traditional belief that the earth would be destroyed has led to carelessness with earth’s resources on the part of believers. (“Who cares? It’s only going to be destroyed anyway!”) That seems a stretch! The notion that God’s only going to scrape the earth clean and fix up everything wrong with the earth in the end could lead to the same conclusion.

The majority of those who are polluting our planet are likely secular humanists and evolutionists who believe the earth will be around virtually forever. But they act out of corporate greed, not because they believe a deity will never destroy the planet. Christians understand that our world is a stewardship from God. Though we don’t always do right in this area, I doubt that it is because of the reason suggested.

6. The Elements Dissolved and Reconstituted

There is a kind of mediating position to be considered. The Lord need not call a new creation into being out of nothing (ex nihilo) as He did at first (Gen. 1:1; Heb. 11:3). By His mighty power He can reconstitute the elements used previously and refashion them. Einstein has taught us that matter can be transformed into energy (E=MC2). Could Almighty God not use the energy released in the cataclysm (II Pet. 3:10) to refashion matter of His choosing?

In this sense, the new heavens and new earth would have some continuity with the old, just as our resurrection bodies, though new and different, will have a continuity with the old ones (I Cor. 15:42-44). Yet both will also be truly new.

7. No Reason to Reject a Long-standing Position

What is the future of earth? It has been the understanding of the majority of conservative Bible scholars over many years that the earth will be destroyed to make way for an entirely new creation. This view is supported by many of the major Bible translations of the relevant Scriptures. While tradition can never be the bottom line in determining the proper interpretation of the Word of God, I believe we should use great caution in jettisoning teaching that has been so well and so long established in the community of Bible believing Christians.

Sunday Sabbath: Is there such a thing as a Sabbath for the Church?

Sunday Sabbath. Is Sunday the Christian Sabbath? In response, we need to consider the Jewish Sabbath versus the Christian Lord’s Day. They are different.

Sundays

First of all, not a single Scripture calls Sunday “the Christian Sabbath.” Nor does any verse tell us the Sabbath has been switched from Saturday to Sunday, and that Christians are to keep the Sabbath. Popes and church councils may have claimed that, and the occasional hymn may mix the two (e.g. “Safely Through Another Week,” by John Newton) but that does not make it so. The two days are utterly distinct and different. Trying to change one into the other, or combine the character of the two, only creates confusion.

1) Saturday, the 7th day of the week was ordained of God to be the “Sabbath” for the nation of Israel (Exod. 20:8-11). (Shabbath is the Hebrew word for rest.) It was given to them in their wilderness journey, with no indication it was celebrated by anyone before that (Exod. 16:23-30).

On the other hand, Sunday, the 1st day of the week, came to be designated as the Lord’s Day in the early church. Christians seem to have chosen the day by consensus, not by God’s command, as a time to assemble. (The only time the Bible uses the expression is in Rev. 1:10, where it may refer to Sunday, or perhaps to the prophetic Day of the Lord–the day of His end-time intervention in world affairs.)

2) The Sabbath followed the example of God resting on the 7th day after creation (Gen. 2:2). It was to be a sign the Israelites were under the Mosaic Covenant (Exod. 31:12-17; Deut. 5:15; Ezek. 20:12-13, 20-21).

Likely Sunday was chosen by Christians because it was the day of Christ’s resurrection (Matt. 28:1-6). Thus it became a reminder of our finished redemption (cf. Ps. 118:22-24). The Sabbath belonged to the old creation and pointed backward (Exod. 31:17). The Lord’s Day symbolizes our new creation in Christ, and points forward to the resurrection of which He is the firstfruits (I Cor. 15:20; II Cor. 5:17).

3) In Jewish observance, the Sabbath extended from 6:00 p.m. Friday to 6:00 p.m. Saturday. (That is why Joseph of Arimathea wanted to get Jesus’ body buried Friday before the Sabbath began, Mk. 15:42-43.)

The Sunday Lord’s Day (i.e. resurrection day) began early in the morning (cf. Mk. 16:1) as other days of the week normally begin.

4) The Sabbath was observed by legal obligation (with the death penalty for violation of it, Exod. 31:14; 35:2-3; cf. Num. 13:32-36). Failing to observe the Sabbath was a key cause of God’s judgment falling on Israel (Ezek. 20:23-24). The Lord said He would cause their Sabbaths to cease (Hos. 2:11)–which they have, as far as being a God-ordained day. They will apparently be reinstated during the future Millennial Kingdom (Isa. 66:23; Ezek. 46:1).

Significantly, the Sabbath law is the only one of the Ten Commandments not repeated in the New Testament epistles, or declared to be binding on the church. The Lord’s Day is observed voluntarily, and we are specifically told not to judge others who believe differently from what we do with regard to how we keep certain days (Rom. 14:4-5; Col. 2:16-17).

5) The Sabbath symbolized the Law principle (works first for six days, then rest enjoyed afterward as a blessing earned).

Sunday symbolizes the Grace principle (rejoicing in free grace on the Lord’s Day, then a week of works to follow expressing our love for the Lord). We are not under law, but under grace (Rom. 6:14; Gal. 3:24-25).

6) Israel was to cease from all work on the Sabbath. It was a day of rest, not a day of worship and religious activity under the Law.

Nowhere is Sunday commanded to be a day of rest for us. In the New Testament, it was a day of activity for the church, a day involving fellowship, worship, and busy ministry, as it usually is for believers today (cf. Acts 20:6-7). The Jew was to remain in his tent on the Sabbath (Exod. 16:29); Christians are to assemble and serve the Lord.

7) Under the Law, the Sabbath rest for Israel was physical, involving the ceremonial keeping of a day of the week in a certain way.

The Christian’s rest under Grace is spiritual, as we stop trying to earn God’s acceptance by works, and trust fully in the work of Christ (Heb. 4:3, 9-10; cf. Eph. 2:8-9). Our rest involves a way of life applicable to every day, as we walk by faith. The Sabbath was a test of Israel’s spiritual condition and their willingness to abide by God’s Law. The Lord’s Day provides a time for the celebration of the Christian’s position in the risen, glorified Christ.

A couple of closing observations. Bodily rest, as a basic principle of health, is valid in any age. Times of rest and recreation need to balance other times of labour. But we are left to decide when those times of rest will take place, according to individual circumstances and the leading of the Lord. Because of heavy responsibilities on the Lord’s Day, busy pastors often try to take Monday off. Office workers who work Monday through Friday may find Saturday best. It is a matter of personal choice, not of divine law.

Much as there may be social benefits to having our society shut down for one day a week, it is not likely to happen. Life has become too complex for that. And there is no Sunday Sabbath. We have no right to enforce a “Lord’s Day Act” on unbelievers. It is dedicated to the “Lord” by those who recognize Him as Lord. Thus it is fitting for Christians to make Sunday a different day, and set some limits on activities, so that there is time for believers to assemble and minister. That can also be a testimony to unbelieving friends and neighbours (as long as it is not flaunted as an expression of spiritual superiority!). But what activities are curtailed, and to what extent, is again a personal matter.

Annihilationism

Annihilationism (pronounced an-eye-ill-LAY-shun-ism) denies the Bible’s teaching about eternal condemnation. Some groups teach that sinners will be annihilated after death and cease to exist, rather than suffering eternal punishment in the lake of fire. What does the Bible teach?

Annihilationism is the theory that human beings cease to exist after death, a theory Seventh Day Adventism holds in common with the Jehovah’s Witness cult and some others. Pure annihilationism teaches that we are all like the animals and have no immortality. When we are dead, that is the end for everyone.

A variation on this notion is what is called conditional immortality. It says that only those who are saved are immortal. That God grants sinners immortality when they are saved–the other side of the coin being that the unsaved are annihilated at death, and there is for them no eternal punishment in hell. Comforting as these theories may be to some, neither of them is in keeping with the teaching of God’s Word.

Not only the saved, but also the unsaved will be raised bodily from the dead in the day of resurrection (Dan. 12:2; Jn. 5:25-29). At that time, the unsaved will be judged at the Great White Throne (Rev. 20:11-12), and condemned to eternal punishment in the lake of fire (Rev. 20:15). Jesus describes this as a place of “everlasting fire” originally prepared for the devil and his angels (Matt. 25:41), and a place “where their worm does not die, and the fire is not quenched” (Mk. 9:48). This same fate not only awaits the unsaved of the Old Testament era and the Church Age, but also those who worship the antichrist (the “beast”) during the coming Tribulation (Rev. 14:11).

While I would hesitate to use it as clear proof, there is another passage that relates to this issue. It is Jesus’ account of the destiny of the rich man and Lazarus in Luke 16:19-31. Some commentators see it as another of Jesus’ parables, a made-up story. If that were the case, it would not be wise to use it as evidence for what occurs after death. However, there are indications this is not a parable, but rather a true account. Jesus actually names individuals involved–Lazarus and Abraham, which He did not do in any parable He told. (The rich man is traditionally called Dives [DYE-vees], but this is simply Latin for rich.) Jesus quotes Abraham several times (vs. 25-26, 29, 31). If it is merely a made-up story, we put Jesus in a position of telling people Abraham said things he never actually said–which would be a falsehood!

The significance of the account is that it graphically describes the rich man in a place of torment after death (vs. 22-24). The place is called Hades in Greek, Sheol in Hebrew. Before the cross, the departed saints were kept nearby in a place of comfort and blessing called by Jesus “Abraham’s bosom” (vs. 22) with “a great gulf” between them and the unsaved (vs. 26). (Since Calvary, believers go immediately into the presence of the glorified Christ–Lk. 23:42-43; Phil. 1:21, 23; II Cor. 5:8.)

Relevant to our discussion at this point, Hades continues to be the temporary abode of the wicked dead until the last judgment at the Great White Throne. (Thus some have been there already for thousands of years.) Three times the text speaks of the rich man being in “torment” (vs. 23, 24, 28). Two Greek words are used for this with similar meanings connoting intense pain, torture and sorrow. The rich man is fully aware of all that is happening to him and desperately regretful. He wishes he could keep his brothers from the same fate (vs. 28). There is certainly no annihilation for him.

Some claim the “second death” of which Scripture speaks means those who experience it cease to exist. But there is no biblical warrant to interpret the term that way. The second death is the point at which the sinner is condemned to eternal separation from God in a place of everlasting punishment (Rev. 20:14-15; 21:8). The individual’s ongoing existence in the lake of fire is illustrated by the fate of the antichrist (the “beast”) and his false prophet–both human beings, by the way. They will be cast into the fire at the beginning of the Kingdom Age (Rev. 19:20), and will still be there a thousand years later (Rev. 20:10).

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