Category Archives: NEVER DIE

IS HELL REAL?                                     

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You will want to know this answer, so click on the arrow in this picture. Written article HAS BEEN ADDED IF YOU PREFER TP READ OR DO BOTH.

                  IS HELL FOR REAL?  11-19-23

While the majority of Americans (67%) believe heaven is real, that number drops slightly (61%) when it comes to a belief in hell. The current owner of Twitter, prior to when I heard he changed its name, is quoted as saying: “I’m OK with going to hell, if that is indeed my destination, since the vast majority of all humans ever born will be there.” That statement clearly indicates that he doesn’t know what hell will be like and that he really does not believe the Bible- if he has even read any of the Bible. Hell is an uncomfortable subject for most people, but its reality is a part of the gospel. Eternal condemnation and separation from God are the very reasons Christ died for us. Hell is a reality that no one need fear if faith is placed in Christ. One of our duties to God is to let people know they don’t have to go there. Eternal punishment awaits those who do not follow Christ. So many people ignore, refuse to believe, or just don’t even consider their eternal destination and a real hell is there waiting for them.

                      Read 2 Thessalonians 1:3-7a

3 We ought always to thank God for you, brothers and sisters,[a] and rightly so, because your faith is growing more and more, and the love all of you have for one another is increasing. 4 Therefore, among God’s churches we boast about your perseverance and faith in all the persecutions and trials you are enduring.5 All this is evidence that God’s judgment is right, and as a result you will be counted worthy of the kingdom of God, for which you are suffering. 6 God is just: He will pay back trouble to those who trouble you 7 and give relief to you who are troubled, and to us as well.

       We are bound to thank God always for you: For Paul, the giving of thanks for God’s great work was an obligation – he was bound to do so, and it was fitting, because of the work God did in the Thessalonian Christians. Paul’s wording here is strong. “Paul has already written a very warm letter, containing some passages of high praise for the Thessalonian church. It is probable that in the subsequent communications that they had had with him (whether by letter, or by word of mouth) that had said that they were not worthy of such praise. Paul strongly maintains that his words had not been too strong.”  “It is your duty to praise him. You are bound by the bonds of his love as long as you live to bless his name. It is meet and comely that you should do so. It is not only a pleasurable exercise, but it is the absolute duty of the Christian life to praise God.”

        Because your faith grows exceedingly: Paul thanked God because the Thessalonians had: Exceedingly growing faith. Abounding love. Patience and faith in all… persecutions and tribulations. This faith and love, thriving in the midst of persecutions and tribulations, made Paul boast of the Thessalonians to other churches. “His verb for ‘groweth exceedingly’ is an unusual one (here only in the Greek Bible) and gives the thought of a very vigorous growth.”

       Spurgeon explained how to get a strong and growing faith: “By that means you are to grow. This is so with faith. Do all you can, and then do a little more; and when you can do that, then do a little more than you can. Always have something in hand that is greater than your present capacity. Grow up to it, and when you have grown up to it, grow more.”

       So that we ourselves: This “is a very emphatic expression, much more emphatic than we would have expected in such a connection. It implies a strong contrast.” (Morris) The idea is that though it was unusual for someone who planted a church to glory in its success and health, Paul was so impressed by what God was doing among the Thessalonians even Paul took the liberty to glory in that work. “By these words Paul shows us that we are under an obligation to give thanks to God not only when He does us a kindness, but also when we consider the kindness which He has shown towards our brethren.”

      The persecution and tribulation of the Thessalonians set the righteousness of God on display.

        Which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels,

      Which is manifest evidence of the righteous judgment of God: God’s righteous judgment was at work among the Thessalonians, beginning at the house of God (1 Peter 4:17), and purifying them as followers of Jesus. The good result – showing them worthy of the kingdom of God – was manifest evidence that God was good in allowing them to suffer the persecutions and tribulations described in 2 Thessalonians 1:4.

      We usually think that God is absent when we suffer, and that our suffering calls God’s righteous judgment into question. Paul took the exact opposite position and insisted that the Thessalonians’ suffering was evidence of the righteous judgment of God. Where suffering is coupled with righteous endurance, God’s work is done. The fires of persecution and tribulation were like the purifying fires of a refiner, burning away the dross from the gold, bringing forth a pure, precious metal. The idea behind counted worthy is not “seen as worthy” but “reckoned as worthy” as in a judicial decree. Paul’s prayer was that the worthiness of Jesus may be accounted to the Thessalonian Christians.

        Since it is a righteous thing with God: Many people question the righteousness of God’s judgment. They believe that God’s love and His judgment contradict each other. But God’s judgment is based on the great spiritual principle that it is a righteous thing with God to repay those who do evil. Since God is righteous, He will repay all evil, and it will all be judged and accounted for either at the cross or in hell.  The judgment of God means that there is nothing unimportant in my life. Everything is under the eye of the God I must answer to. “A world in which justice was not done at last would not be God’s world at all.”

       To repay with tribulation those who trouble you: God was also shown as righteous when those who persecuted the Thessalonians were repaid with tribulation according to their evil works. They probably believed they did God a favor when they persecuted the Christians, but the righteous God would repay them and not reward them. “Often retribution is pictured as overtaking men in the world to come, but there are not wanting passages which indicated that it may operate in the here and now (e.g., Rom. 1:24, 26, 28).”

       We can see a statement like 2 Thessalonians 1:6 in much the same context as those passages in the Psalms where the writer happily wishes ill upon his enemies – they are a prayer of entrusting the judgment of these enemies to God, instead of personally taking the initiative. The tribulation upon these persecutors of God’s people is not like a purifying fire. It is like the fire of a pure and holy judgment.

 And to give you who are troubled rest: The Thessalonian Christians were persecuted and had tribulation; and God used it for His glory. But the time of persecution would not last. A day of rest is promised for every believer.

                 Read 2 Thessalonians 7b-10

This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. 8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might 10 on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

       From heaven.— Paul seems to delight in calling attention to the quarter from which “the Lord Jesus” (the human name, to show His sympathy with trouble) will appear. With his mighty angels.—Literally, with the angels of His power—i.e., the angels to whom His power is entrusted and by whom it is administered. The angels do not attend merely for pomp, but to execute God’s purposes. 

        In verse 8, In flaming fire.—Most critics agree to change the punctuation here, by omitting the comma after “angels” and inserting it after “fire.” The flaming firehere is not the instrument of the vengeance—i.e., hell-fire—but the common pictorial attribute of the Divine Presence (Exodus 3:2; Exodus 19:18; Daniel 7:9). Taking vengeance.—The expression in the original is one which is said to be found nowhere else in Greek literature, save in Ezekiel 25:14 (though in Hebrew there is an almost exact equivalent in Numbers 31:3), so that it is difficult to assign the correct meaning. It certainly does not mean “taking vengeance” in the sense of “taking His revenge,” as though our Lord had conceived a personal grudge and were wreaking it. What it does mean would seem to be “assigning retribution:” appointing, that is, to each man what satisfaction of justice he must make. The very word for “vengeance” can only mean vengeance exacted on some one else’s behalf. (Comp. 1Thessalonians 4:6, and Psalm 79:10.)

        On them that know not God.—According to the Greek, the word “them” should be repeated also in the next clause. The effect will then be to mark off the culprits into two classes: “them that know not,” and “them that obey not.” A comparison of Ephesians 4:17-18, 1Thessalonians 4:5, shows that by the first class are meant Gentiles; a comparison of Romans 10:16; Romans 10:21 (and many other passages) will show disobedience to be the characteristic of the Jews. The Greek negative particle here is one which shows that the ignorance of the one set and the disobedience of the other were just the points for which they were to be punished: therefore, of course, only those Gentiles whose ignorance was voluntary, who chose (Romans 1:28) to be Gentiles when they might have been joined to the true God, are objects of wrath. Here, as the context shows, St. Paul is thinking chiefly of those Gentiles and Jews who actually persecuted the truth.

         Obey not the gospel.—A noteworthy phrase; see the reference. The gospel, the “glad tidings,” contains not only a statement of facts, but also a call to obey a law which is the outcome of the facts. Even the acceptance of evangelical promises requires a submission. (Comp. Luke 24:47; Acts 11:18; Revelation 22:3.) It is here called specially the gospel “of our Lord Jesus Christ,” because the sin of the Jews (who constitute this class of sinners) consisted precisely in the willful rejection of Jesus as the Christ.

       Then verses 9 and 10  tells: Who shall be punished with everlasting destruction — Not the annihilation, but the perversion and utter ruin of all their powers of body and mind, so that those powers become instruments of torment and sources of misery to them in all possible ways. As there can be no end of their sins, (the same enmity against God continuing,) so neither of their punishment: sin and its punishment running parallel through eternity itself. They must of necessity therefore be cut off from all good, and all possibility of it. From the presence of the Lord — Wherein chiefly consists the salvation and felicity of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in the punishment here spoken of! But this phrase, destruction from the presence, or face, of the Lord, as Bishop Hopkins justly observes, expresses not only that they shall be expelled from that joy and glory which reigns in the presence of God and of Christ, but that his presence shall appear active in the infliction of their punishment, so that they shall find his wrath issuing forth like lightning to appall and torment their spirits, while his power glorifies itself in their ruin and misery. When he shall come to be glorified in his saints — For his wonderful glory shall shine forth in them, and he will manifest the greatness of his power in rendering them glorious; and to be admired in all them that believe — With respect to the efforts of his almighty power and love for their complete salvation. Or, they shall be filled with wonder at what is done by Christ for and upon them, so far exceeding their most sanguine expectation. Because our testimony, &c. — As if he had said, I reckon you of this number because of the credit which you gave to our preaching.

                        Read 2 Thessalonians 11-12

11 With this in mind, we constantly pray for you, that our God may make you worthy of his calling, and that by his power he may bring to fruition your every desire for goodness and your every deed prompted by faith. 12 We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

         The prayer we discover in these verses is one of many prayers that the Apostle Paul   offered up on behalf of the churches scattered across the Roman Empire, churches he often helped establish. Let me first read through this amazing prayer, and then we can look for more closely at some of the pieces with which it was composed. Paul writes in verse 11…To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, [12] so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Amen? Amen! Using the immediate context, as well as some of Paul other’s writings, let’s think together about the different parts of this prayer.

         For example, notice the opening request of this prayer. Paul asks that “God may make [them] worthy of his calling”. Now, if you stop and think about it, when is the last time you prayed that prayer for someone else, or for yourself, or had someone pray that prayer for you? That’s simply not a pray I’ve ever prayed, nor can I recall anyone ever praying it for me. But look! There it is, right there. So, if this is a biblical prayer, why is it such a uncommon prayer? I think the reason that prayer is so rare is that the language seems to ‘rub’ against our theology. Here’s what I mean: one of the foundational ideas of the gospel itself is that you and I are NOT worthy, and we NEVER will be worthy, of God’s deliverance and divine favor. Why? Well, according to Paul in Romans 3:12, because of sin, “all… have become worthless”. Only through the worthiness of Jesus, the Righteous One, can we hope to stand before God.

       .  So, there’s the same idea, but this time, it’s not a prayer. It’s a statement of what God is already doing. But there’s more. In his first letter to the disciples in Thessalonica, Paul reminded them, in 2:12, of how…we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. Paul urges the Ephesians to “walk in a manner worthy of the calling to which you have been called”. So, in one sense, Paul is simply praying for that which he is prescribing. Let me suggest that a prayer for God to “make you worthy of his calling” is just another way of praying for you to “walk in a manner worthy of [that] calling”. Okay. But… what exactly does it mean?

       I think what would help us with this word “worthy” is to think less about behavior that is deserving and more about behavior that is fitting or befitting. Did you notice how, in all of these examples, the word “worthy” is always used in connection with some other great and glorious reality? “Worthy of…” his calling… of his kingdom… of his gospel… of the Lord Jesus… or… of God himself.

You see, this prayer is not about God making us great and glorious. This is a prayer about God working in and through us, so that our lives reflect his greatness and glory (“Father, make it clear we are living for something great and glorious.”); Paul is asking that they live in a radically distinct way, one that fits (or befits) the radical distinctiveness of Chris and his gospel.

       Now with that in mind, consider how Paul simply expands on the initial request. For example, look again at his second request in verse 11: Paul prays for these disciples, that God “may fulfill every resolve [or, desire] for good”. What exactly does that mean? It means the worthiness for which Paul prays begins with our resolutions, our desires, our intentions, our commitments. How is Paul praying in light of such resolutions and desires? That God might fulfill them! That such resolutions become reality. Do you have resolutions and desires this morning? Resolutions and desires for change in your own life? For change in another’s life? Resolutions and desires for what is true and good and right? For God’s will, for God’s best? If you do, then I want to pray for you as Paul prayed for the Thessalonians. If you do, share those with others in our church family, so that they can also pray this prayer for you.

       But notice how Paul connects that word “fulfill” to yet another request. May God “fulfill every resolve for good AND every work of faith by his power.” Whoa! Do you see how the Apostle is moving here from mere desire to actual deed? Paul mentioned in verse 3 of this chapter how the faith of his readers was “growing abundantly”. And as the prayer indicates, that faith was being manifested in actual works, not just resolutions or intentions. Speaking of works, in his previous letter, Paul wrote about their “work of faith and labor of love” (I-1:3), and in this letter, he goes on to pray (in the very next chapter) that God would “comfort your hearts and establish them in every good work and word” (II-2:17).

        But wait! There is a greater prayer we could pray. It’s the very next request in Paul’s prayer: may God fulfill your desires and deeds… “so that the name of our Lord Jesus may be glorified in you”. Now look at what Paul has done. He’s brought us back to this idea of reflecting worthiness, specifically the worthiness of Jesus. But Jesus being glorified assumes our desires and deeds are Christ-centered, right? Remember Paul’s wording here: “that the name of our Lord Jesus may be glorified in you”. Paul is talking about others, both believer and unbelievers, giving the credit to Jesus for something they see in us. He’s talking about people being in awe of (or at least, thinking highly of) Christ because of our desires and deeds.

       Now look at how the last part of this prayer explains the previous point. Jesus gets all the glory because… he gives all the grace. The glory is fully God’s because it is God who “fulfills”. It’s all and only possible (v. 12) “according to the grace of our God and the Lord Jesus Christ.” That deals with any misunderstandings about worthiness, doesn’t it? Yes, we are saved by grace as Paul stressed in Ephesians 2:8. But we are also empowered by grace. Paul spoke about this clearly in I Corinthians 15:10…

But by the grace of God, I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.

ETERNAL LIFE

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There is a popular saying- “people want to go to Heaven, but they don’t want to die”.  Most people tend to avoid the topic of death. We don’t talk about it in polite company. We avoid cemeteries that remind us of our own mortality. My brother-in-law has refused to go to his late wife’s grave site, wanting to avoid those feelings or because of his belief that she is not there (which is true). One major reason that most people avoid the subject is because of the uncertainty of what lies beyond. For the true followers of Christ, though, death is nothing to fear because of the sure hope of eternal life. We actually live forever in the presence of God.  

God has promised His followers a perfect home with Him that will last for eternity. In the last chapter of Isaiah, God promised to create new heavens and a new earth that would endure forever (Isa. 66:22). In the final two chapters of the Book of Revelation, John began describing the fulfilment of that promise and focused on God’s undisputed sovereignty. 

                                     Read Revelation 21:1-5

In the previous chapter, John was shown an ideal time on earth when Satan was bound, and Christ and the saints ruled for one thousand years. As wonderful as the Millennial Kingdom (Chapter 20) will be with many of God’s promises regarding Israel, the earthly Jerusalem, and the renovated earth coming to fulfillment, it is not the ultimate plan of God. After the Millennial Kingdom and the final rebellion of Satan, John saw the original earth and heaven flee away. In the process the earth and sea gave up the dead who stood before God for judgment (Rev. Rev. 20:11-13+). During the Millennial Kingdom, sin and death had not yet been vanquished (Isa. Isa. 65:20; Rev. Rev. 20:9+). Now John sees the creation of a new heaven and earth which differs fundamentally from the old order- as Peter indicates the old will not be destroyed- but renewed.  In a word, the new creation is perfect. There is no more sin or death. Those who populate the new earth enjoy full communion with God. The OT prophets saw glimpses of the eternal state. The Holy Spirit revealed through them that there would be a new heavens and a new earth (Isa. Isa. 65:17; Isa. 66:22) and that death would eventually be no more (Isa. Isa. 25:8; Hos. Hos. 13:14). But their visions of the eternal state were often intertwined with revelation concerning the Millennial Kingdom making it difficult to draw a clear distinction between the two (e.g., Isa. Isa. 65:17-20).1 Now, John is shown aspects of the eternal state which are markedly different from the Millennial Kingdom. Beginning with the first verse of this chapter, we are no longer in the Millennial Kingdom: there is no more sin, death, sea, or Temple.2 The conjunction, now (καὶ [kai] ), connects what follows with the previous chapter. The creation of the new heaven and new earth is in response to the renewal of the previous heaven and earth which fled away and gave up the dead (Rev. Rev. 20:11+). New is καινὸν [kainon] : “in the sense that what is old has become obsolete, and should be replaced by what is new. In such a case the new is, as a rule, superior in kind to the old.”3

      An earth which no longer smarts and smokes under the curse of sin,—an earth which needs no more to be torn with hooks and irons to make it yield its fruits,—an earth where thorns and thistles no longer infest the ground, nor serpents hiss among the flowers, nor savage beasts lay in ambush to devour,—an earth whose sod is never cut with graves, whose soil is never moistened with tears or saturated with human blood, whose fields are never blasted with unpropitious seasons, whose atmosphere never gives wings to the seeds of plague and death, whose ways are never lined with funeral processions, or blocked up with armed men on their way to war,—an earth whose hills ever flow with salvation, and whose valleys know only the sweetness of Jehovah’s smiles,—an earth from end to end, and from center to utmost verge, clothed with the eternal blessedness of Paradise Restored! It was revealed to the OT prophets that the first heavens and earth would perish (Ps. Ps. 102:25-26; Isa. Isa. 51:6) and be replaced by a new heavens and earth.

       For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying. No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. (Isa. Isa. 65:17-20) As was mentioned, the visions of the OT prophets often intermingled elements from both the Millennial Kingdom and the eternal state—the different elements sometimes being presented out of their chronological sequence. Isaiah saw the new heavens and earth but went on to describe a blessed time which includes death and sin. Isaiah’s vision, while glimpsing the Kingdom age, the last ordered age in time, is projected into eternity. He saw the Millennium merging into the final state of bliss and having an everlasting feature to it, according to the Davidic Covenant (2S. 2S. 7:13, 2S. 7:16)

Bottom of Form        A new heaven, and new earth: the new Jerusalem where God dwells and banishes all sorrow from his people. (1-8) Its heavenly origin, glory, and secure defense. (9-21) Its perfect happiness, as enlightened with the presence of God and the Lamb, and in the free access of multitudes, made holy. (22-27) The new heaven and the new earth will not be separate from each other; the earth of the saints, their glorified, bodies, will be heavenly. The old world, with all its troubles and tumults, will have passed away. There will be no sea; this aptly represents freedom from conflicting passions, temptations, troubles, changes, and alarms; from whatever can divide or interrupt the communion of saints. This new Jerusalem is the church of God in its new and perfect state, the church triumphant. Its blessedness came wholly from God and depends on him. The presence of God with his people in heaven, will not be interrupt as it is on earth, he will dwell with them continually. All effects of former trouble shall be done away. They have often been in tears, by reason of sin, of affliction, of the calamities of the church; but no signs, no remembrance of former sorrows shall remain. Christ makes all things new. If we are willing and desirous that the gracious Redeemer should make all things new in order hearts and nature, he will make all things new in respect of our situation, till he has brought us to enjoy complete happiness. See the certainty of the promise.

                                Read Revelation 21:6-8

Verse 6 tells us the speaker from the throne identified Himself as the Alpha and the Omega. These are the first and last letters of the Greek alphabet. When the glorified Son of God first appeared to John on the island of Patmos, John had just introduced God’s status as “I am the Alpha and the Omega…who is and who was and who is to come, the Almighty” (Revelation 1:8). So, the voice from the throne belonged to Jesus, the risen, almighty Lord, who is eternal. He declared in Revelation 21:6: “It is done!” Referring to His spoken words about creating all things new, Jesus affirms that what He began has come to pass. He always finishes what He begins (Philippians 1:6).

             And he said unto me, it is done
The end of all things is come; it is all over with the first heaven and earth; these are no more, and the new heaven and earth are finished: there seems to be an allusion to the old creation, he spoke, and it was done, ( Psalms 33:9 ) . The whole election of grace is completed; every individual vessel of mercy is called by grace; all the saints are brought with Christ, and their bodies raised, and living saints changed, and all together are as a bride prepared for her husband; and the nuptials are now solemnized. All the promises and prophecies relating to the glorious state of the church are now fulfilled; the mystery of God, spoken by his servants, is finished; the kingdom of Christ is complete, and all other kingdoms are destroyed. The day of redemption is come; the salvation of the saints is perfect; what was finished on the cross, by way of impetration, is now done as to application; all are saved with an everlasting salvation.

          I will give unto him that is athirst of the fountain of the water of
life freely; he that is athirst is one that is so not in a natural, much less in a sinful, but in a spiritual sense; who as he has thirsted after Christ. And salvation by him; after pardon of sin, and a justifying righteousness; after communion with Christ, and conformity to him, and a greater degree of knowledge of him. So, after the glories of his kingdom, and the happiness of a future state: Christ promises to give such large measures of grace and glory, and in such abundance, as will continue to refresh and delight. It may be compared to a fountain of living water, namely, for refreshment, abundance, and continuance; and all this he will give “freely”, without money, and without price; for as pardon, and righteousness, and the whole of salvation, are all of free grace. All the enjoyments of the kingdom state, the riches, honors, and glories of it, and eternal life itself; also, plentifully, and in great abundance, and answers to the Hebrew word.  Those who thirst for spiritual satisfaction find that Jesus gives it without charge. His grace saves and satisfies the thirsting soul. The fourth beatitude promises that those who hunger and thirst for righteousness will be satisfied (Matthew 5:6). That promise is fulfilled entirely and completely in eternity.

                                     He that overcomes
All spiritual enemies, sin, Satan, and the world, the antichristian beast, his image, mark, and number of his name; who is more than a conqueror through Christ; one that perseveres to the end, notwithstanding all temptations, trials, and difficulties; (Revelation 2:7),         

                                Shall inherit all things;
The kingdom of Christ in the new Jerusalem state, and all things in it; heaven, eternal glory and happiness, and everlasting salvation; yea, God himself, who is the portion, and exceeding great reward of his people, and will be all in all.

              I will be his God, and he shall be my Son;
Christ is not only concerned in predestination to the adoption of children, in making way by redemption for the enjoyment of this blessing, and in the actual donation of it; but he himself, who is the mighty God, is the everlasting Father. His people are his spiritual seed and offspring, and in His kingdom, he will see his seed, and prolong his days; he will long enjoy them and present them to himself. But in this new and glorious state of things, it will be abundantly manifest that they are the sons of God and seed of Christ; and it will be known how glorious they are, and shall be, when they shall see Christ in his glory, and be like him; who will now be, “the Father of the world to come”, as the Septuagint render the phrase in ( Isaiah 9:6 ) .

                          And unbelieving;
Meaning not merely atheists, who do not believe there is a God, or deists only, that do not believe in Christ; but such who profess his name and are called by it. Yet they do not truly believe in him, nor embrace his Gospel and the truths of it, but believe a lie; these are condemned already, and on them the wrath of God abides, and they will be damned at last. These are who are infidels as to the second coming of Christ to judgment, and who are scoffers and mockers at it.

                                 The abominable:
Every sinful man is so in the sight of God; but here it denotes such who are the worst of sinners, given up to sinning; who are abominable, and to every good work reprobate; who are addicted to the worst of crimes, as were the Sodomites and others; the Ethiopic version renders it, “who pollute themselves” with unnatural lusts. The Syriac and Arabic versions express it by two words, “sinners and polluted”, filthy sinners; the character well agrees with Babylon, the mother of harlots and abominations of the earth, and to all that adhere to her, and join with her in her abominable idolatries.

                                   Murderers;
The saints, and prophets, and martyrs of Jesus, with whose blood Babylon, or the whore of Rome, has made herself drunk, and in whom it will be found.

                                   Whoremongers;
All unclean persons, that indulge themselves in impure lusts, in fornication, adultery, and all lewdness; as the clergy of the church of Rome, who being forbidden to marry, and being under a vow of celibacy, and making great pretensions to chastity and singular holiness, give up themselves to all lasciviousness, to work all uncleanness with greediness.

                                    Sorcerers;
Conjurers, dealers with familiar spirits, necromancers, and such as use the magic art, as many of the popes did to get into the chair, and poisoners of kings and princes; whoredoms and witchcrafts go together sometimes, as they did in Jezebel, an emblem of the Romish antichrist.

                                     Idolaters;

That worship devils, idols of gold, silver, brass, stone, and wood, representing God, and Christ, and the virgin Mary, and saints departed, ( Revelation 9:20 ) .

                                    All liars;
In common, and particularly such who speak lies in hypocrisy, as the followers of the man of sin, and who are given up to believe a lie, that they might be damned; all lies being of the devil, and abominable to God. All and each of these.

                          Shall have their part in the lake which burns with fire and brimstone.
The Jews speak of several distinct places in hell, for several sorts of sinners, as particularly for sabbath breakers, adulterers, and liars; and say of the wicked, that when he is condemned he shall take, “his part” in hell; (Revelation 19:20) which is the second death.

                             Read Revelation 22:1-5

The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.

      The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times. “Perhaps most significantly, the river flows ‘from the throne of God and of the Lamb,’ indicating the source of the water. Since the water is life or life-giving, the ‘river of life’ primarily signifies the eternal life and fellowship that God gives fully and abundantly to His people. While there may be value in all of the views, none of them seems to match the intended fullness of John’s vision. A more fitting understanding is that this river, flowing from the throne of God and of the Lamb, is the third person of the Godhead, the Holy Spirit, who authors the “words of life” in scripture; regenerates the dead spirits of unbelievers and grants them faith to trust in Jesus; indwells, seals, baptizes, and guides them, ensuring that these children of God grow to full maturity and attain glorification at the resurrection of the just.

       The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.

          The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times.

        The broad street of the city. John notes that the river of living water flows from the throne of God and of the Lamb “down the middle of the broad street of the city” (v. 2a). Rev. 21:21b tells us, “The broad street of the city was pure gold, like transparent glass.” The term “broad street” also may be translated “public square,” indicating a place of gathering, fellowship, and worship. Perhaps this public square is what John describes earlier as “something like a sea of glass, similar to crystal … before the throne” (Rev. 4:6a). In any case, this broad street or public square accommodates a very large number of people, who stand before the throne of God and enjoy the pure refreshment of the Holy Spirit as He moves in their midst. Few commentators make mention of the broad street, but we should not miss its significance.

       First, it is broad, airy, and inviting. The first readers of Revelation are persecuted saints who must worship in secret. The promise of a time and place in which the Lord Jesus may be exalted without fear of retribution is most inviting. Second, the street is located in the presence of the triune Godhead, before the throne of God and of the Lamb and alongside the life-giving waters that symbolize the Holy Spirit. There is no fear in the presence of God; no shame for past sins now forgiven; no want for food or drink; no dread of night because “the Lord will give them light” (v. 5). Third, the street is part of the heavenly city. Rome was known for its paved streets that hastened commerce, accommodated its armies, and enabled the empire to maintain more than 200 years of Pax Romana, the Roman Peace. But the broad heavenly street is not for commerce or enforcing peace; it is a paved public square where redeemed people gather to worship the Prince of Peace. Fourth, the street is pure gold, like transparent glass. While rare metals like gold are precious and highly coveted on earth, they are as common as pavers in heaven. While John may be speaking metaphorically about streets of gold (although he is told to record this) the idea of purity, accessibility, and value should not be lost to us; we stand on holy ground in the presence of the Almighty. Finally, the broad street is accessible only to those who come to it by the narrow way. Jesus tells us in Matt.7:13-14, “Enter [the kingdom of heaven] through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and there are many who go through it. How narrow is the gate and difficult the road that leads to life, and few find it?” He further tells us in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Only those who entrust their lives to Christ stand on the broad streets of the heavenly city.

       The tree of life. We first hear of the tree of life in the Garden of Eden (Gen. 2:9). Adam and Eve may eat freely from this tree until they fall into sin; then they are banished from the garden and the Lord stations cherubim and the “flaming, whirling sword east of the garden of Eden to guard the way to the tree of life” (Gen. 3:24). The HCSB Study Bible notes, “Since the gift of life was directly tied to obedience, man’s sin meant that the penalty of death must be enforced” (p.14). Now, however, in Revelation 22, with all things restored in the new heavens and the new earth, the curse of sin is taken away. All redeemed people are returned to sinless innocence. Therefore, they may eat freely once again of the tree of life.

       We should keep in mind that in both Genesis and Revelation the tree of life represents eternal life or immortality. In Genesis, after Adam and Eve disobey God, they are denied access to the tree of life and thus experience both spiritual death (immediately) and physical death (later). The sacrificial system – which God apparently introduces immediately after the fall (see Gen. 3:21; 4:3-5) – enables fallen people to experience atonement for their sins and to maintain fellowship with their Creator. All of this points to the promised Lamb of God who, being hanged on a tree and becoming a curse for us, takes away our sins and enables us to enjoy an unbreakable, intimate, and everlasting covenant relationship with God. In Rev. 2:7 the Spirit tells the church at Ephesus, and in effect all redeemed people, “I will give the victor the right to eat from the tree of life, which is in God’s paradise.” Finally, in Revelation 22, at the culmination of history, God’s redeemed people are once again in the garden, enjoying God’s presence.

        The throne of God and of the Lamb. Twice in the first three verses of this chapter John tells us about “the throne of God and of the Lamb.” The river of living water flows from this throne (v. 1), which is located in the midst of the city (v. 3). Revelation mentions the heavenly throne about 40 times. As the Dictionary of Biblical Prophecy and End Times notes, “The centrality of the throne [in chapters 4-5] signifies God’s sovereign rule as the centerpiece of ultimate reality around which everything else revolves. All subsequent visions in the book emerge from these introductory visions of God’s sovereignty. The faithful witness and suffering of believers, the rebellion and punishment of unbelievers, and the fulfillment of God’s promise to redeem his people and live among them are all under God’s control. Because only God is supreme over his creation, he alone is worthy of worship”

YOU WILL NEVER DIE

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Everyone wants to live longer, and many scientists are convinced that science holds secrets, we can unlock that will move our lifespan well beyond 120 years. In Genesis, God tells us human life can be expected to be 120 years (Gen. 11:10-24), which is a significant reduction from the oldest man, Methuselah- 969 years. Of course, most scientists don’t check with the Bible. Whatever the lifespan turns out to be, even with medical breakthroughs, we will still die- unless Rapture occurs. Jesus said something that is difficult for those driven solely by the natural world to accept; we can live forever. That possibility has nothing to do with science or healthy living. Eternal life is possible because Jesus died and rose again. This is why today is so important and why we celebrate Easter. The resurrection of Jesus makes our own resurrection possible.

                         Read John 11:25-27

Here is clear and concise language which simply states that Jesus Christ is the only, ‘I am the,’ way of salvation. What is salvation? It is deliverance from a certain eternal death and total separation from God for all of eternity. ‘I am the.’ This means that there is only one means of being saved. He did not say, ‘I am ‘one of’ the ways,’ which would open the door for alternative paths to heaven. He said, ‘I am ‘the’ way.’ Emphasis on ‘I.’ And ‘the’ which refer to Christ alone and to only one means of salvation.
‘I (Jesus Christ) am the resurrection (a total overhaul of the physical body into a resurrection body) and the life.’ Resurrection will come to all who have died prior to this event, and to all who remain alive when this event (resurrection) occurs.
          There will be a generation who will be alive when the Rapture occurs. That is the resurrection of the Church Age. There will not be a generation, which will be the recipients of a living resurrection, when the Old Testament believers are resurrected at the end of the Tribulation. Those who remain alive on earth at that time, will continue living into the Millennium. Then at the end of the Millennium the last of all those who remain alive (which should be almost everyone) will be resurrected into resurrection bodies for entrance into eternity. This resurrection is distinguished from the resurrection of unbelievers. This is the resurrection ‘and the life.’ Life belongs to God and all who choose for God through Christ. Those who choose against God and His plan with Jesus Christ as the principle instrument of salvation, will be resurrected unto death. They will be resurrected for the purpose of receiving their wish of total separation from God. Unbelievers reject God, so God will grant them their wish and give them their separation. That will not be what they want or expect, but then they all had their chance to believe God when He tells them that the Lake of Fire is not a good destination for any traveler. But then that is exactly what stubborn attitudes get. They reject the truth, and force something worse onto themselves.
        How Does anyone get this resurrection and life? By believing in Christ. Such a simple price. A mere thought. ‘Father (God) I believe in Jesus Christ.’ Now just how difficult can that thought be. Yet there will be millions who will refuse, all during their life, for years and years, to have that simple thought run through their heads. This promise is open to everyone. Anyone who has ever lived has an opportunity to believe in the Son of God. The only Son. There is only one Son. There are no other substitutes. No other prophets. No other persons, or things by which we can pray to, or believe in, and receive salvation from God. He set up a very simple plan for the salvation of mankind, and if you look all around us then you’ll see millions going through elaborate schemes of alternative methods of attempting to get into heaven. Why would anyone try to redefine such a simple entrance ticket? ‘Father, I believe in Christ.’
       Now of course we all live in this devil’s world. We have to go to school, learn to read and write. We have to get a job and earn some income, and so forth, but …. That is our second and temporary job for this world. Our primary obligation is spiritual growth. We do not have to study 24 hours a day. We don’t have to pray 24 hours a day. But we have an obligation to think 24 hours a day, at least when we are awake. Just as unbelievers make their fatal mistake and lose everything by rejecting God, and they make their decisions based on false information and beliefs, so too, believers make their fatal decisions in life by not sticking with a daily Bible study plan for their own life. Furthermore, believers who do some study, still have the hurdles of believing what they learn, and still more believers have difficulty in applying what they learn to their lives. This last part seems to be the most difficult step in the spiritual life. We all have our comfort zones, but they are generally based on a foundation laid out by our sin natures. We have our certain compromises we feel are right for our life.

       But despite all of this, the spiritual life remains very simple, and is elusive only to those who maintain a defiant attitude toward their daily study. The question which Jesus asked applies, ‘ Do you believe this?’ And our answer to it is ‘Yes,’ then we ask why do you not get with a solid daily Bible study? And if your answer is ‘No,’ then we ask, what do you have that is better?

                         Read John 20:24-25

We move to one of the times Jesus appeared after His resurrection. John writes about those telling Thomas that they have seen Him and He has risen. The person here spoken of, is described by his Hebrew name Thomas, and his Greek one Didymus, which both signify a twin; and perhaps he was one. It was common with the Jews to have two names, a Jewish and a Gentile one; by the one they went in the land of Israel, and by the other when without the land; nay, they often went by one name in Judea, and by another in Galilee; where Thomas might go by the name of Didymus with the Greeks, that might live with the Jews in some of those parts: he is also said to be “one of the twelve” apostles, which was their number at first, though Judas now was gone off from them, and therefore are sometimes only called the “eleven”; but this having been their complement, it is still retained; but what is observed of him to his disadvantage and discredit is, that he was not with them when Jesus came. He either had not returned to the rest after their scattering one from another upon the apprehending of Christ; or did not choose to assemble with the rest, for fear of the Jews; or was taken up with some business and affair of life; however, he was not with the rest of the disciples, when they were assembled together, and Jesus appeared among them: as it is of good consequence to attend the assemblies of Christ’s disciples and followers, so it is of bad consequence to neglect or forsake them: it is frequently to good purpose that persons attend them; here God comes and blesses his people, Jesus grants his presence, the graces of the Spirit are increased, and drawn forth into exercise; souls that have lost sight of Christ find him, disconsolate ones are comforted, weak ones strengthened, and hungry ones fed: on the other hand, not to attend is of bad consequence; neglect of assembling together exposes to many snares and temptations; brings on a spiritual leanness; leads to an indifference and lukewarm: issues in a low degree of grace, and a non-exercise of it, and in a loss of Christ’s presence.

       The other disciples therefore said to Thomas that they had seen the Lord.
Some time in the same week, as they had opportunity of seeing him, with great joy, and full assurance of faith in Christ’s resurrection. They had not only the testimony of the women, and the declaration of the angels, but they saw him with their own eyes, and beheld even the very prints of the nails in his hands and feet, and of the spear in his side. Therefore, they could not be mistaken that a spiritual sight of Christ is a blessing often enjoyed by attending the assembly of the saints to see Christ, is the desire of every gracious soul.  This is the end of their meeting as it now as became a social worship. The word and ordinances have a tendency to lead souls to a sight of him; and it may be expected, because it is promised; and whenever it is enjoyed, it is very delightful. A soul that meets with Christ in an ordinance, cannot but speak of it to others; and which he does with joy and pleasure, in an exulting, and even in a kind of a boasting manner; and that for the encouragement of others to attend likewise.

      Thomas said that expect I shall see the mark of the nails in His hands, put my finger into the mark of the nails, and put my hand into His side, I will never believe. Aren’t we glad that we will not believe unless we can touch these wounds? That nails were used in the crucifixion of Christ, is certain, though nowhere else mentioned; whereby the prophecy of him in ( Psalms 22:16 ) was fulfilled. For nails were not always used in this kind of death. The bodies of men were sometimes fastened to the cross with cords, and not nails. How many were used, whether three or four, or more, as were sometimes used, is not certain, nor material to know. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Persic versions read, “the place of the nails”; that is, the place where the nails were drove. Thomas knew that Christ was fastened to the cross with nails, and that his side was pierced with a spear. Though not present, John, who was an eyewitness as the only disciple at the cross. Though they had all seen him alive, Thomas would not trust to their testimony; nay, he was determined not to believe his own eyes; unless he put his finger into, as well as saw, the print of the nails, and thrust his hand into his side, as well as beheld the wound made by the spear, he is resolved not to believe. And his sin of unbelief is the more aggravated, inasmuch as this disciple was present at the raising of Lazarus from the dead by Christ, and had heard Christ himself say, that he should rise from the dead the third day. We may learn from hence how great is the sin of unbelief that the best of men is subject to it; and that though this was over ruled by divine providence to bring out another proof Christ’s resurrection. Yet this did not excuse the sin of Thomas: and it may be observed, that as Thomas would not believe without seeing the marks of the nails and spear in Christ’s flesh; so many will not believe, unless they find such and such marks in themselves, which often prove very ensnaring and distressing.

            After Thomas had seen the resurrected Jesus for himself, he would continue to follow Jesus. When Jesus ascended back to heaven, Thomas was there (Acts 1:2, 9-13). When the disciples obeyed Jesus by waiting and praying for the Holy Spirit to come, Thomas was there (vv. 12-14). When the Spirit came in power, Thomas was there with the other disciples (2:1). Thomas was not afraid to follow Jesus. He simply wanted to be certain that it was truly Jesus who was leading the way (Luke 24;11, John 20:20). How can we be certain?

                          Read John 20:26-29

Interestingly, Jesus shows Thomas what he wanted all along. No questions, just an action. Although, given Thomas’ earlier demands, perhaps with a bit of an edge. But Thomas doesn’t need proof anymore. His old reality of death and defeat and limitations has been swept away in light of his encounter with the Risen Lord. And from this new and transformative vantage point, he makes the great confession of John’s Gospel – indeed, the New Testament! – confessing Jesus not only as his Lord, but also his God. And then comes Jesus’ reply- I wonder if at this point Jesus’ words are actually less directed to Thomas and more directed to us. That’s right, us. Because here’s the thing: all those people John was writing for none of them got to see Jesus, and yet they believed. So, I don’t think Jesus was scolding Thomas so much as he is blessing all those since – including us! – who have heard the story of Jesus and have believed.

            I love Jesus’ statement in verse 29: “Because you have seen me, you have believed. Blessed are those who have not seen and yet believe.” The people of the time of John’s Gospel, if they decide to join the Church and believe in Christ as Lord and God, have to rely on and fully accept the apostolic eyewitness and tradition about him. They have to follow a way very different from the way of Thomas as presented in John 20:24-29. Thomas, because he saw the risen Jesus, believed. The Christians of the time of John’s Gospel, and of the years and centuries to follow, are those who have not seen and (yet) believed (Jn. 20:29). The Evangelist has included the Thomas incident, with its concluding beatitude, in his Gospel, obviously in order to encourage all those people of the present and of the future who had to believe in the Lord without seeing him. And what would be more encouraging than a beatitude coming from the mouth of the risen Lord? The beatitude encountered in John 20:29, however, is not there just for reasons of encouragement. It certainly has a much deeper meaning. What is this meaning? Why are the believers involved in this case called blessed. The answer seems to be twofold.

          First, moving from the state of unbelieving to the state of believing, not through seeing but through relying on the apostolic eyewitness, seems to imply an increased amount of faith.[30] Seeing produces a degree of compulsion,[31] somehow diminishes the risk and makes believing easier. Not seeing yet believing, on the other hand, involves more willingness, more decisiveness, more readiness for exposure to all kinds of probable dangers.

Secondly, the beatitude in this case might be understood with the assistance of another passage from the Gospel of John, namely, John 1:50.[33] This passage reads: “Jesus answered and said to him (i.e. to Nathanael), ‘Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.'” This text, in terms of formation and syntax, presents strong similarities to the passage John 20:29: (Thomas) “because you have seen me, you believed. Blessed are those who have not seen and (yet) believe.” Both passages have a first part dealing with believing after sense related evidence. The second part of John 20:29 is a beatitude, and the second part of John 1:50 is a promise of astonishing things to come.[34] An aspect then, of the blessedness of the believers in John 20:29 could be the experience of the greater things promised in 1:50. These greater things were fully manifested in the post-resurrection time, more specifically in the time after Pentecost, when the Holy Spirit came to the Church and endowed her and the believers with extraordinary gifts and amazing experiences.[35] The Christians who at the time of John’s Gospel have believed without, of course, having seen the risen Christ, were truly blessed, because through their faith, they enjoyed in full all the promised experiences of greater things.