Duncan Heaster and Pub Church Croydon: Sermons and thoughts

10.4 Baptism and SalvationBaptism associates us with the death of Christ, hence it is only through baptism that we can have access to forgiveness. We are “buried with (Christ) in baptism and raised with him through ... the power of God, who raised him from the dead. When you were dead in your sins ... (God) made you alive with Christ. He forgave us all our sins” (Col. 2:12,13NIV). We are “washed...in the name of the Lord Jesus” (1 Cor. 6:11) - i.e. baptism into the name of Jesus is the means by which our sins are washed away. This was typified back in Num. 19:13, where those without the water of purification had to die. We demonstrated in Study 10.2 how baptism is a washing away of sins (cf. Acts 22:16). The descriptions of the believers as being washed from their sins in the blood of Christ therefore refers to their doing this by means of baptism (Rev. 1:5; 7:14; Tit. 3:5 [NIV] speak of this as “the washing of rebirth”, referring to our being “born of water” at baptism [Jn. 3:5]).In the light of all this, it is understandable that Peter’s response to the question, “What shall we do?” was, “Repent and be baptised, every one of you, in the name of Jesus Christ for the forgivrness of your sins” (Acts 2:37,38NIV). Baptism into Christ’s name is for the forgiveness of sins; it’s that important. There is no salvation except in the name of Jesus (A

Bible Basics 10.3 The Meaning of Baptismne of the reasons for baptism by immersion is that going under the water symbolises our going into the grave - associating us with the death of Christ, and indicating our ‘death’ to our previous life of sin and ignorance. Coming up out of the water connects us with the resurrection of Christ, relating us to the hope of resurrection to eternal life at his return, as well as to living a new life now, spiritually triumphant over sin on account of Christ’s victory achieved by his death and resurrection.“...all of us who were baptised into Christ Jesus were baptised into his death. We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death (by baptism), we will certainly also be united with him in his resurrection” (Rom. 6:3-5NIV).Because salvation has been made possible only through Christ’s death and resurrection, it is vital that we associate ourselves with these things if we are to be saved. The symbolic dying and rising again with Christ, which baptism enacts, is the only way to do this. It should be noted that sprinkling does not fulfil this symbol. At baptism, “our old self (way of life) was crucified” along with Christ on the cross (Rom. 6:6NIV); God “made us alive with Christ” at baptism (Eph. 2:5NIV)

10.2 How Should we be Baptised?ere is a widely held view that baptism can be performed, especially on babies, by sprinkling water on their foreheads (i.e. ‘christening’). This is in stark contrast to the Biblical requirement for baptism.The Greek word ‘baptizo’, which is translated ‘baptise’ in the English Bible, does not mean to sprinkle; it means to completely wash and immerse in a liquid (see the definitions in the concordances of Robert Young and James Strong). This word is used in classical Greek concerning ships sinking and being ‘baptised’ (i.e. submerged) in water, or a bucket being submerged in well water. It is also used with reference to a piece of cloth being dyed from one colour to another by ‘baptising’, or dipping it into a dye. To change the colour of the cloth, it is evident that it had to be fully immersed under the liquid, rather than have the dye sprinkled upon it. Jn. 13:26 uses the Greek bapto to describe how the Lord dipped a piece of bread in wine. That immersion is indeed the correct form of baptism is borne out by the following verses:-§ “John also was baptising in Aenon near Salim, because there was much water there. And they came and were baptised” (Jn. 3:23). This shows that “much water” was required for baptism; if it was done by sprinkling a few drops of water, then just one bucket of water would have sufficed for hundreds of people. The people came to this spot on the banks of the River Jordan for baptism, rather than John going round to them with a bottle of water.§ Jesus, too, was baptised by John in the River Jordan - into the Jordan (Mk. 1:9 RVmg.). “As soon as Jesus was baptised, he went up out of the water” (Mt. 3:13-16NIV). His baptism was clearly by immersion - he “went up...out of the water” after baptism. One of the reasons for Jesus being baptised was in order to set an examp

veral times in earlier studies we have mentioned the vital importance of baptism; it is the first step of obedience to the Gospel message. Heb. 6:2 speaks of baptism as one of the most basic doctrines. We have left its consideration until this late stage because true baptism can only occur after a correct grasp of the basic truths which comprise the Gospel. We have now completed our study of these. If you wish to become truly associated with the great hope which the Bible offers through Jesus Christ, then baptism is an absolute necessity.“Salvation is of the Jews” (Jn. 4:22) in the sense that the promises concerning salvation were made only to Abraham and his seed. We can only have those promises made to us if we become in the seed, by being baptised into Christ (Gal. 3:22-29). Then, all that is true of the Lord Jesus becomes true of us. Thus Zecharias quoted prophecies about the seed of Abraham and David as applying to all believers (Lk. 1:69,73,74). Without baptism, we are outside covenant relationship with God. This is why Peter urged: “repent and be baptised” in order to receive forgiveness. Only as many as have been baptised into Christ are in Him and therefore have the promises of salvation made to Abraham made to them (Gal. 3:27). If we share in Christ’s death and resurrection through baptism, then - and only then - “we also shall be in the likeness of His resurrection…we shall also live with Him” (Rom. 6:5,8).Jesus therefore clearly commanded his followers: “Go into all the world and preach the gospel (which is contained in the promises to Abraham - Gal. 3:8) to every creature. He who believes and is baptised will be saved” (Mk. 16:15,16). Reflection upon this word “and” reveals that belief of the Gospel alone cannot save us; baptism is not just an optional extra in the Christian life, it is a vital prerequisite for salvation

8.5 The Relationship Of God with JesusConsidering how God resurrected Jesus leads us on to think of the relationship between God and Jesus. If they are “co-equal...co-eternal”, as the trinity doctrine states, then we would expect their relationship to be that of equals. We have already seen ample evidence that this is not the case. The relationship between God and Christ is similar to that between husband and wife: “The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Cor. 11:3). As the husband is the head of the wife, so God is the head of Christ, although they have the same unity of purpose as should exist between husband and wife. Thus “Christ is God’s” (1 Cor. 3:23), as the wife belongs to the husband.God the Father is often stated to be Christ’s God. The fact that God is described as “the God and Father of our Lord Jesus Christ” (1 Pet. 1:3; Eph. 1:17) even after Christ’s ascension to heaven, shows that this is now their relationship, as it was during Christ’s mortal life. It is sometimes argued by trinitarians that Christ is only spoken of as less than God during his life on earth. The New Testament letters were written some years after Christ ascended to heaven, yet still God is spoken of as Christ’s God and Father. Jesus still treats the Father as his God.Revelation, the last book of the New Testament, was written many years after Christ’s glorification and ascension, yet it speaks of God as “his (Christ’s) God and Father” (Rev. 1:6 R.V.). In this book, the resurrected and glorified Christ gave messages to the believers. He speaks of “the temple of my God...the name of my God...the city of my God” (Rev. 3:12). This proves that Jesus even now thinks of the Father as his God - and therefore he (Jesus) is not God.During his mortal life, Jesus related to his Father in a similar way.

8.4 The Humanity of Jesushe Gospel records provide many examples of how completely Jesus had human nature. It is recorded that he was weary, and had to sit down to drink from a well (Jn 4:6). “Jesus wept” at the death of Lazarus (Jn. 11:35). Most supremely, the record of his final sufferings should be proof enough of his humanity: “Now is my soul troubled”, he admitted as he prayed for God to save him from having to go through with his death on the cross (Jn. 12:27). He “prayed, saying, O my Father, if it be possible, let this cup (of suffering and death) pass from me; nevertheless not as I will, but as you will” (Mt. 26:39). This indicates that at times Christ’s fleshly desires were different from those of God.However, during his whole life Christ always submitted his own will to that of God in preparation for this final trial of the cross. “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which has sent me” (Jn. 5:30). This difference between Christ’s will and that of God is proof enough that Jesus was not God.Throughout our lives we are expected to grow in our knowledge of God, learning from the trials which we experience in life. In this, Jesus was our great example. He did not have complete knowledge of God poured into him any more than we have. From childhood “Jesus increased in wisdom and stature (i.e. spiritual maturity, cp. Eph. 4:13), and in favour with God and man” (Lk. 2:52). “The child grew, and became strong in spirit” (Lk. 2:40). These two verses portray Christ’s physical growth as parallel to his spiritual development; the growth process occurred in him both naturally and spiritually. If “The Son is God”, as the Athanasian Creed states concerning the ‘Trinity’, this would not have been possible. Even at the end of his life, Christ admitted that he did not know the exact time of his second coming, althou

8.3 The Nature of JesusThe word ‘nature’ means ‘fundamental, essential being'. We have shown in Study 1 that the Bible speaks of only two natures - that of God, and that of man. By nature God cannot die, be tempted etc. It is evident that Christ was not of God’s nature during his life. He was therefore of human nature. From our definition of the word ‘nature’ it is evident that Christ could not have had two natures simultaneously. It was vital that Christ was tempted like us (Heb. 4:15), so that through his perfect overcoming of temptation he could gain forgiveness for us. “We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like us” (Heb. 4:15) expresses a truth negatively. It suggests that even in the first century there were those who thought that Jesus “cannot be touched with the feeling of our infirmities”; the writer is stressing that this is not the case; Jesus can be touched in this way. These incipient tendencies to wrong understanding of the nature of Jesus came to full fruit in the false doctrine of the trinity. The wrong desires which are the basis of our temptations come from within us (Mk. 7:15-23), from within our human nature (James 1:13-15). It was necessary, therefore, that Christ should be of human nature so that he could experience and overcome these temptations.Heb. 2:14-18 puts all this in so many words. “As the children (us) are partakers of flesh and blood (human nature), he (Christ) also himself likewise partook of the same (nature); that through death he might destroy...the devil...For truly he took not on him the nature of angels; but he took on him the (nature of the) seed of Abraham. Wherefore in all things it was appropriate that he be made like unto his brothers, that he might be a merciful and faithful high priest... to make reconciliation for the sins of the people. For in that he himself has suffered being tempted, he is able to help them that are tempted”.This passage places extraordinary emphasis upon the fact that Jesus had human nature: “He also himself likewise” partook of it (Heb. 2:14). This phrase uses three words all with the same meaning, just to drive the point home. He partook “of the same” nature; the record could have said ‘he partook of IT too’, but it stresses, “he partook of the same”. Heb. 2:16 similarly labours the point that Christ did not have angels’ nature, seeing that he was the seed of Abraham, who had come to bring salvation for the multitude of believers who would become Abraham’s seed. Because of this, it was necessary for Christ to have human nature. In

8.2 Differences between God and JesusThere is a fine balance to be drawn between those passages which emphasise the degree to which “God was in Christ”, and those which highlight his humanity. The latter group of passages make it impossible to justify Biblically the idea that Jesus is God Himself, “very God of very God”, as the doctrine of the Trinity wrongly states. (This phrase “very God of very God” was used at the Council of Nicea in 325 A.D., where the idea of God being a ‘trinity’ was first promulgated; it was unknown to the early Christians.) The word ‘trinity’ never occurs in the Bible. Study 9 will delve further into Christ’s total victory over sin, and God’s part in it. As we commence these studies, let us remember that salvation depends upon an acceptance of the real Jesus Christ (Jn. 3:36; 6:53;17:3). Once we have come to this true understanding of his conquest of sin and death, we can be baptised into him in order to share in this salvation.One of the clearest summaries of the relationship between God and Jesus is found in 1 Tim. 2:5: “There is one God, and one mediator between God and men, the man Christ Jesus”. Reflection upon the highlighted words leads to the following conclusions.§ As there is only one God, it is impossible that Jesus could be God; if the Father is God and Jesus is also God, then there are two Gods. “But to us there is but one God, the Father” (1 Cor. 8:6). ‘God the Father’ is therefore the only God. It is therefore impossible that there can be a separate being called ‘God the Son’, as the false doctrine of the trinity states. The Old Testament likewise portrays Yahweh, the one God, as the Father (e.g. Is. 63:16; 64:8).§ In addition to this one God, there is the mediator, the man Christ Jesus - “...and one mediator...”. That word “and” indicates a difference between Christ and God.§ As Christ is the “mediator” it means that he is a go-between. A mediator between sinful man and sinless God cannot be sinless God Himself; it had to be a sinless man, of sinful human nature. “The man Christ Jesus” leaves us in no doubt as to the correctness of this explanation. Even though he was writing after the ascension of Jesus, Paul does not speak of “the God Christ Jesus”.Several times we are reminded that “God is not a man” (Num. 23:19; Hos. 11:9); yet Christ was clearly “the Son of man” or, as he is often called in the New Testament, “the man Christ Jesus”. The Greek text calls him “son of anthropos”, i.e. of mankind, rather than “son of aner” [husband, man]. In Hebrew thought, “the Son of man” meant an ordinary, mortal man (Is. 51:12). “For since by man [Adam] came death, by man [Jesus] came also the resurrectio

Bible Basics 8.1 The Nature of Jesus: IntroductionIt is one of the greatest tragedies in Christian thinking that the Lord Jesus Christ has not received the respect and exaltation due to him for his victory over sin through the development of a perfect character. The widely held doctrine of the ‘trinity’ makes Jesus God Himself. Seeing that God cannot be tempted (James 1:13) and has no possibility of sinning, this means that Christ did not really have to battle against sin. His life on earth would therefore have been a sham, living out the human experience, but with no real feeling for the spiritual and physical dilemma of the human race, as he was not personally affected by it.At the other extreme, groups like the Mormons and Jehovah’s Witnesses fail to appreciate properly the wonder of Christ as the only begotten Son of God. As such, he could not have been an angel or the natural son of Joseph. It has been suggested by some that in his lifetime, Christ’s nature was like that of Adam before the fall. There is no Biblical evidence for this view and it fails to appreciate that Adam was formed by God from dust, whilst Jesus was ‘created’ by being begotten of God in the womb of Mary. Thus, although Jesus did not have a human father, he was conceived and born like us. Many people cannot accept that a man with our sinful nature could have a perfect character. It is this fact which is an obstacle to a real faith in Christ.To believe that Jesus was of our nature, but was sinless in his character, always overcoming his temptations, is not easy. It takes much reflection upon the Gospel records of his perfect life, coupled with the many Biblical passages which deny that he was God, to come to a firm understanding and faith in the real Christ. It is far easier to suppose that he was God Himself, and therefore automatically perfect. Yet this view demeans the greatness

7.4 “In the Beginning was the Word” (Jn. 1:1-3)“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him” (Jn. 1:1-3). These verses, when properly understood, confirm and expand upon the conclusions reached in the last section. However, this passage is the one most widely misunderstood to teach that Jesus existed in heaven before his birth. A correct understanding of these verses hinges on appreciating what “the Word” means in this context. It cannot refer directly to a person, because a person cannot be “with God” and yet be God at the same time. The Greek word ‘logos’ which is translated “word” here, does not in itself mean ‘Jesus’. It is usually translated as “word”, but also as:-Account Cause Communication Doctrine Intent Preaching Reason Saying TidingsThe “word” is only spoken of as “he” because ‘logos’ is masculine in Greek. But this does not mean that it refers to the man, Jesus. The German (Luther) version speaks of “das Wort” (neuter); the Russian likewise speaks of “slovo… ono bylo” in the neuter; the French (Segond) version speaks of “la parole” as feminine, showing that “the word” does not necessarily indicate a male person.“In The Beginning”‘Logos’ can strictly refer to the inner thought which is expressed outwardly in words and other communication. In the beginning God had this ‘logos’. This singular purpose was centred in Christ. All of creation came into existence on account of the purpose God had in Christ - the stars, planets etc. were all somehow created in connection with the birth and existence and victory of Christ [and behold therefore God’s humility, in allowing the birth and death of His Son in the way He did]. We have shown how God’s spirit puts His inner thoughts into operation, hence the connection between His spirit and His word (see Section 2.2). As God’s spirit worked out His plan with men and inspired His written Word from the beginning, it thereby communicated the idea of Christ in its working and words. Christ was the ‘logos’ of God, and therefore God’s spirit e

Bible Basics 7.3 Christ’s Place in God’s Plan: No pre-existence of Christod does not decide on His plans on the spur of the moment, devising extra parts to His purpose as human history unfolds. God had a complete plan formulated right from the beginning of creation (Jn. 1:1). His desire to have a Son was therefore in His plan from the beginning. He loved that Son before he was born, just as parents may love a child still in the womb. The whole of the Old Testament reveals different aspects of God’s plan of salvation in Christ.We have frequently demonstrated that through the promises, the prophecies of the prophets, and the types of the Law of Moses, the Old Testament is constantly revealing God’s purpose in Christ. It was on account of God’s knowledge that He would have a Son that He brought creation into existence (Heb. 1:1,2, Greek text; “by” in the A.V. is better translated “on account of”). It was on account of Christ that the ages of human history were allowed by God (Heb. 1:2 (Greek). It follows that God’s revelation to man down through the years, as recorded in the Old Testament, is full of references to Christ.The supremacy of Christ and his fundamental importance to God is difficult for us to comprehend fully. It is therefore true to say that Christ existed in God’s mind and purpose from the beginning, although he only came into existence physically through his birth of Mary. Heb. 1:4-7, 13,14, stress that Christ was not an angel; whilst in his mortal life he was less than angels (Heb. 2:7), he was exalted to a far greater honour than them seeing he was God’s “only begotten Son” (Jn. 3:16). Christ did not exist as a ‘spirit’ before his birth. 1 Pet. 1:20 sums up the position: Christ “was foreordained before the foundation of the world but was manifest in these last times”.Jesus was the central pivot of the Gospel, which God “had promised afore by his prophets in the holy Scriptures, concerning his son, Jesus Christ our Lord, which was made (created by begettal) of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom. 1:1-4).This summarizes the history of Christ.1. Promised in the Old Testament - i.e. in God’s plan;2. Created as a physical person through the virgin birth, as a seed of David;3. Due to his perfect character (“the spirit of holiness”), shown during his mortal life4. He was resurrected, and again publicly declared to be the Son of God by the apostles’ spirit-gifted preaching.The Lord Jesus was the promised descendant of Abraham. Mic. 5:2 speaks of Him as having these very "ancient origins". The same Hebrew term used there is to be found in Dt. 32:7; Mic. 7:14; Amos 9:11; Is. 63:9,11 with the same connotation. As the Cambridge Bible For

7.2 The Virgin BirthThe record of Christ’s conception and birth does not allow for the idea that he physically existed beforehand. Those who hold the false doctrine of the ‘Trinity’ are driven to the conclusion that at one moment there were three beings in heaven, and one of them then became the child in Mary’s womb, leaving just two in heaven. We are therefore left to conclude from the ‘pre-existence’ belief that Christ somehow came down from heaven and entered into Mary’s womb. All this complex theology is quite outside the teaching of Scripture. The record of Christ’s beginning gives no reason whatsoever to think that he left heaven and entered into Mary. The lack of evidence for this is a big ‘missing link’ in trinitarian teaching.The angel Gabriel appeared to Mary with the message that “you shall conceive in your womb, and bring forth a son, and shall call his name Jesus. He shall be great, and shall be called the Son of the Highest...Then said Mary unto the angel, How shall this be, seeing I know not a man? (i.e. she was a virgin). And the angel answered and said unto her, The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God” (Lk. 1:31-35).Twice it is emphasized that Jesus would be the Son of God on his birth; evidently the Son of God did not exist before his birth. Again, the many future tenses need to be noted - e.g. “he shall be great”. If Jesus were already physically in existence as the angel spoke those words to Mary, he would already have been great. Jesus was the “offspring” of David (Rev. 22:16), the Greek ‘genos’ implying Jesus was ‘generated from’ David. He was born “of” Mary (Lk. 1:35).The Conception Of JesusThrough the Holy Spirit (God’s breath/power) acting upon her, Mary was able to conceive

7.1 Old Testament Prophecies of JesusStudy 3 explained how God’s purpose of salvation for men was centred in Jesus Christ. The promises which He made to Eve, Abraham and David all spoke of Jesus as their literal descendant. Indeed, the whole of the Old Testament points forward to, and prophesies about, Christ. The Law of Moses, which Israel had to obey before the time of Christ, constantly pointed forward to Jesus: “The law was our schoolmaster to bring us unto Christ” (Gal. 3:24). Thus at the feast of Passover, a lamb in perfect condition had to be killed (Ex. 12:3-6); this represented the sacrifice of Jesus, “the Lamb of God, which takes away the sin of the world” (Jn. 1:29; 1 Cor. 5:7). The spotless condition which was required for all the animal sacrifices pointed forward to the perfect character of Jesus (Ex. 12:5 cp. 1 Pet. 1:19).Throughout the Psalms and prophets of the Old Testament there are countless prophecies about what Messiah would be like. They particularly focus on describing how he would die. Judaism’s refusal to accept the idea of a Messiah who dies can only be due to their inattention to these prophecies, a few of which are now presented.

Bible Basics 6.3 Bible teaching about demons, unclean spirits, demon possessionThe previous two sections have explained why we do not believe the devil or satan to be a personal being or a monster. If we accept that there is no such being, then it surely follows that demons, who are held to be the servants of the devil, also do not exist. Many people seem to think that God gives us all the good things of life, and the devil and his demons give us the bad things, and take away the good things which God gives us.The Bible clearly teaches that God is the source of all power (see Study 6.1), and that He is responsible for both the good things and the bad things in our lives.“I form the light, and create darkness, I make peace and create calamity; I, the Lord, do all these things” (Is. 45:7). “... disaster came down from the Lord to the gate of Jerusalem” (Mic. 1:12).“If a trumpet is blown in a city, will not the people be afraid?If there is calamity in a city, will not the Lord have done it?” (Am. 3:6)Therefore when we get trials, we should accept that they come from God, not blame them on a devil or demons. Job was a man who lost many of the good things which God blessed him with, but he did not say: “These demons have taken away all God gave me”. No; listen to what he said.“The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).“Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2:10)Once we understand that all things are from God, when we have problems in life we can pray to God for Him to take them away, and if He does not we can be assured that He is giving them to us in order to develop our characters and for our good in the long run.“My Son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He (not demons!) chastens, and scourges every son whom He receives. If you endure chastening, God deals with you as with sons; for what son is there whom a Father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Heb. 12:5-8).

Bible Basics 6.2 Bible teaching about the devil and satanSometimes the original words of the Bible text are left untranslated (“Mammon”, in Mt. 6:24, is an Aramaic example of this). ‘Satan’ is an untranslated Hebrew word which means ‘adversary’, while ‘devil’ is a translation of the Greek word ‘diabolos’, meaning a liar, an enemy or false accuser. ‘satan’ has been transferred from the Hebrew untranslated, just like ‘Sabaoth’ (James 5:4), ‘Armageddon’ (Rev. 16:16) and ‘Hallelujah’ (Rev. 19:1-6). If we are to believe that satan and the devil are some being outside of us which is responsible for sin, then whenever we come across these words in the Bible, we have to make them refer to this evil person. The Biblical usage of these words shows that they can be used as ordinary nouns, describing ordinary people. This fact makes it impossible to reason that the words devil and satan as used in the Bible do in themselves refer to a great wicked person or being outside of us.The Word ‘Satan’ In The Bible1 Kings 11:14 records that “The Lord raised up an adversary (same Hebrew word elsewhere translated “satan”) against Solomon, Hadad the Edomite”. “And God raised up another adversary (another satan)...Rezon ...he was an adversary (a satan) of Israel” (1 Kings 11:23,25). This does not mean that God stirred up a supernatural person or an angel to be a satan/adversary to Solomon; He stirred up ordinary men. Mt. 16:22,23 provides another example. Peter had been trying to dissuade Jesus from going up to Jerusalem to die on the cross. Jesus turned and said unto Peter: “Get behind me, Satan...you are not mindful of the things of God, but the things of men”. Thus Peter was called a satan. The record is crystal clear that Christ was not talking to an angel or a monster when he spoke those words; he was talking to Peter.

6.1 God and EvilMany Christians, along with many other religions, believe that there is a being or monster called the devil or satan who is the originator of the problems which are in the world and in our own lives, and who is responsible for the sin which we commit. The Bible clearly teaches that God is all-powerful. We have seen in Study 1.4 that the angels cannot sin. If we truly believe these things, then it is impossible that there is any supernatural being at work in this universe that is opposed to Almighty God. If we believe that such a being does exist, then surely we are questioning the supremacy of God Almighty. This issue is so important that the correct understanding of the devil and satan must be considered a vital doctrine. We are told in Heb. 2:14 that Jesus destroyed the devil by his death; therefore unless we have a correct understanding of the devil, we are likely to misunderstand the work and nature of Jesus.In the world generally, especially in the Christian world, there is the idea that the good things in life come from God and the bad things from the devil or satan. This is not a new idea; the Babylonians, for example, believed there were two gods, a god of good and light, and a god of evil and darkness, and that those two were locked in mortal combat. Cyrus, the great King of Persia, believed just this. Therefore God told him, “I am the Lord, and there is no other; there is no God besides me...I form the light, and create darkness, I make peace, and create calamity (‘evil’ KJV, ‘disaster’ NIV); I the Lord do all these things” (Is. 45:5-7,22). God creates peace and He creates evil, or disaster. In this sense there is a difference between evil and sin, which is man’s fault; sin entered the world as a result of man, not God (Rom. 5:12).God told Cyrus and the people of Babylon that “there is no (other) God besides me”. The Hebrew word ‘el’ translated ‘God’ fundamentally means ‘strength, or source of power’. God was saying that there is no source of power in existence apart from Him. This is the reason why a true believer i

5.5 The MillenniumAt this point in our study of life in the Kingdom, the thoughtful reader will probably be asking, 'Doesn't this picture of the Kingdom of God all seem rather human?' People in the Kingdom will still be producing babies (Isa. 65:23) and even dying (Isa. 65:20). These people will still have disputes which Christ will settle (Isa. 2:4), and will still need to work the ground in order to survive, even though this will be much easier than at present. This all seems a far cry from the promises that the righteous will receive eternal life, and a nature like God's, being made equal to the angels, who do not marry or reproduce (Luke 20:35,36) The answer lies in the fact that the first part of the Kingdom of God will last for 1,000 years - a 'Millennium' (see Rev. 20:2-7). During this Millennium there will be two groups of people on earth:-1 The saints - those of us who have followed Christ acceptably in this life, who will have been given eternal life at the judgment seat. Note: a 'saint' means 'a called out' person, and refers to any true believer.2 The ordinary, mortal people who did not know the Gospel at the time of Christ's return - i.e. they were not responsible to the judgment seat.When Christ comes, two men will be in the field, one will be taken (to judgment), and the other left (Lk. 17:36); those who are "left" will be in this second group.Having received God's nature at the judgment seat, the saints will be unable to die or produce children. The descriptions of people experiencing these things in the Kingdom must therefore apply to the second group - those who are alive at the time of Christ's return, but who did not know God's requirements. The reward of the righteous is to be "kings and priests: and we shall reign on the earth" (Rev. 5:10). Kings have to reign over somebody; those people who were ignorant of the Gospel at the time of the second coming will therefore be left alive, to be reigned over. Through being "in Christ" we will share His reward - which is to be the king of the world: "He that overcomes...to him will I give power over the nations: and he shall rule them with a rod of iron...even as I received of my Father" (Rev. 2:26,27).Christ's parable of the pounds now falls into place - the faithful servants were rewarded with ten or five towns to rule over in the Kingdom (Luke 19:12-19). Knowledge of God's ways will not spread immediately Christ is declared King in Jerusalem; the people will travel to Jerusalem in order to find more knowledge about God (Isa. 2:2,3). Recall, too, how the mountain of Dan. 2:35,44 (representing the Kingdom of God) gradually spreads over the earth. It will

5:4 The Kingdom Of God In The FutureSections 1 and 3 of this Study have yielded a fair amount of information concerning what this Kingdom will be like. We have seen that Abraham was promised that through his Seed people from all parts of the world will be blessed; Rom. 4:13 extends this to mean that the whole earth will be inherited by those people who are 'in' Abraham's Seed, i.e. Christ. The image prophecy of Dan. 2 explains how Christ will return as the little stone, and then the kingdom will gradually spread world-wide (cp. Ps. 72:8). This means that the Kingdom of God will not just be located in Jerusalem or the land of Israel, as some maintain, although these areas will certainly be its heartland. Romans 8 comments upon the curse put upon the natural creation in Genesis 3. Paul's inspired comment is that the earth "groans" but is in hope of being delivered from this in the day when the children of God likewise are released from the effects of Adam's sin (Rom. 8:18-25). This alone rules out any ultimate physical destruction of the planet as a result of human sin. God's plan is to release this fair earth from the curse and return it to its original state.Those who follow Christ in this life will be "kings and priests; and we shall reign on the earth" (Rev. 5:10). We will rule over settlements of various sizes and number; one will rule over ten cities, another over five (Luke 19:17). Christ will share his rulership over the earth with us (Rev. 2:27; 2 Tim. 2:12). "A king (Jesus) shall reign in righteousness, and princes (the believers) shall rule in judgment" (Isa. 32:1; Ps. 45:16).Christ is to reign for ever on David's re-established throne (Luke 1:32,33), i.e. he will have David's place and position of rulership, which was in Jerusalem. As Christ will reign from Jerusalem, this will be the capital of the future Kingdom. Nations "will go up from year to year to worship the King, the Lord of hosts” in Jerusalem (Zech. 14:16).This annual pilgrimage to Jerusalem is also prophesied in Isa. 2:2,3: "In the last days, the mountain (kingdom - Dan. 2:35,44) of the Lord's house shall be established in the top of the mountains (i.e. God's Kingdom will be exalted above the kingdoms of men)...and all nations s

5.3 The Kingdom Of God In The PastThe Kingdom of God is the future reward for believers. As such, it is their motivation to live a life dedicated to imitating the example of Christ - something which will involve short term suffering and discomfort. It is therefore to be expected that all their days they will be consumed by an ever increasing desire to appreciate and understand the wonders of that future age. It will be the summation of all their spiritual strivings, and the full declaration of the God whom they have come to love as their Father. The Scriptures abound with details of what the Kingdom will be like, and you will find it a lifetime's work to discover just a few of them. One way through which we can come to understand some of the basic principles of this future Kingdom is to appreciate that the Kingdom of God existed in the past in the form of the nation of Israel. This kingdom is to be re-established at Christ's return. Much of the Bible gives us information concerning the nation of Israel, in order that we can understand, in broad outline, how God's future Kingdom will be organized.God is frequently described as "the king of Israel" (Isa. 44:6 cp. Isa. 41:27; 43:15; Ps. 48:2; 89:18; 149:2); it follows that the people of Israel were His kingdom. They began to be God's kingdom through entering into a covenant with Him at Mount Sinai, shortly after they had escaped from Egypt through the Red Sea. In response to their willingness to keep this covenant, they would "be unto (God) a kingdom...and an holy nation" (Ex. 19:5,6). Thus "When Israel went out of Egypt...Israel (was) His dominion" or kingdom (Ps. 114:1,2). After entering into this agreement, Israel travelled through the wilderness of Sinai and settled down in the promised land of Canaan. As God was their King, they were ruled over by "Judges" (e.g. Gideon and Samson) rather than kings. These judges were not kings, but Divinely guided administrators who governed certain parts of the country rather than ruling over the whole land. They were often raised up by God for specific purposes, e.g. to lead Israel to repentance and deliver them from their enemies. When the Israelites asked judge Gideon to be their king, he replied, "I will not rule over you...the Lord shall rule over you" (Jud. 8:23).

5:2 The Kingdom Of God Is Not Now EstablishedThere is a widely held notion that God's Kingdom is now fully in existence, being comprised of present believers - 'the church'. Whilst in prospect the true believers have been 'saved' and given potential places in the Kingdom, there can be no doubt that we cannot now be fully in the Kingdom, seeing that Christ has not yet returned to establish it. It should be obvious from what we have studied so far "that flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50). Our inheritance is our salvation which will be revealed “in the last time” (1 Pet. 1:4,5). We are "heirs of the kingdom which he has promised to them that love him" (James 2:5), seeing that baptism makes us heirs of the promises to Abraham - which promises comprise the basic Gospel of the Kingdom (Matt. 4:23; Gal. 3:8,27-29). It is therefore common to come across promises of inheriting the kingdom at Christ's return, when the promises to Abraham will be fulfilled (Matt. 25:34; 1 Cor. 6:9,10; 15:50; Gal. 5:21; Eph. 5:5). The very use of this language of future inheritance shows that the kingdom is not the believer's present possession.Jesus told a parable to correct those who thought "that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a Kingdom, and to return". In the meantime he left his servants with certain responsibilities. "When he was returned, having received the kingdom, then he commanded these servants to be called unto him", and judged them (Luke 19:11-27).The nobleman represents Christ going away into the "far country" of heaven to receive the kingdom, with which he returns at the time of judgment, i.e. the second coming. It is therefore impossible that the "servants" should possess the kingdom now, during the time of their Lord's absence.The following provide further proof of this:-- "My kingdom is not of this world", Jesus plainly stated (John 18:36). However, even at that time He could say, "I am a king" (John 18:37), showing that Christ's present 'kingship' does not mean that His Kingdom is now established. Even the faithful in the first century are described as WAITING "for the kingdom of God" (Mk.15:43).- Christ told his disciples that he would never again drink wine "until I dri

5.1 Defining The Kingdom Of GodOur previous studies have shown that it is God's purpose to reward His faithful people with eternal life at the return of Christ. This eternal life will be spent on earth; God's repeated promises concerning this never imply that the faithful will go to heaven. Only Jesus went to Heaven, and He promised His followers that although they could not go there (Jn. 13:33), He would come back to earth and eternally be with them here (Jn. 14:3). Our salvation and eternal life will be experienced in a bodily form (Rom. 8:11,23), and the arena of this salvation will be the Kingdom of God, to be literally and physically established upon this earth. "The Gospel (good news) of the kingdom of God" (Matt. 4:23) was preached to Abraham in the form of God's promises concerning eternal life on earth (Gal. 3:8). The "kingdom of God" is therefore the time after Christ's return when these promises will be fulfilled. Whilst God is ultimately the King of His entire creation even now, He has given man freewill to rule the world and his own life as he wishes. Thus at present the world is comprised of "the kingdom of men" (Dan. 4:17).At Christ's return, "the kingdoms of this world (will) become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever" (Rev. 11:15). Then God's will and desires will be completely and openly performed in this earth. Hence Jesus' command for us to pray: "Your kingdom come (that) Your will be done in earth, as it is (now) in heaven" (Matt. 6:10). Because of this, the "kingdom of God" is a phrase interchangeable with "the kingdom of heaven" (Matt. 13:11 cp. Mark 4:11). “Heaven” is often put for ‘God’ (Mt. 21:25; Lk. 15:18; Jn. 3:27). Note that we never read of 'the kingdom in heaven'; it is the kingdom of heaven which will be established by Christ on earth at his return. “We are a colony of heaven” (Phil. 3:20 Moffatt). As God's will is completely obeyed by the angels in heaven (Ps. 103:19-21), so it will be in the future kingdom of God, when the earth will only be inhabited by the righteous, who will then be "equal unto the angels" (Luke 20:36).Entering the kingdom of God at Christ's return is therefore the end result of all our Christian endeavour in this life (Matt. 25:34; Acts 14:22); as such, it is absolutely vital to have a correct understanding of it. It is a major theme of God’s revelation; “all the counsel [will] of God” is paralleled with “the kingdom of God” (Acts 20:25 cp. 27). All that it stands for, and our being in it, is all God’s will. Philip's preaching of "Christ" is defined as teaching "the things concerning the kingdom of God and the name of Jesus Christ" (Acts 8:5,12). Passage upon passage remind us of how "the kingdom of God" was the main burden of Paul's preaching (Acts 19:8; 20:25; 28:23,31). It is therefore of paramount importance that we fully understand the doctrine of the Kingdom of God, seeing that it forms a vital part of the Gospel message. "We must through much tribulation enter into the kingdom of God" (Acts 4:22); it is the light at the end of the tunnel of this life, and therefore the motivation to make the sacrifices which the true Christian life involves.

4.9 Hell and GehennaThe popular conception of hell is of a place of punishment for wicked ‘immortal souls’ straight after death, or the place of torment for those who are rejected at the judgment. It is our conviction that the Bible teaches that hell is the grave, where all men go at death.As a word, the original Hebrew word ‘sheol’, translated ‘hell’, means ‘a covered place’. ‘Hell’ is the anglicised version of ‘sheol’; thus when we read of ‘hell’ we are not reading a word which has been fully translated. A ‘helmet’ is literally a ‘hell-met’, meaning a covering for the head. In old English, especially in Scotland, there was the practice of "helling potatoes", burying them underground in Winter, covering them, in order to preserve them; putting a thatched roof on a building was to "hell a house", to cover it. Biblically, this ‘covered place’, or ‘hell’, is the grave. There are many examples where the original word ‘sheol’ is translated ‘grave’. Indeed, some modern Bible versions scarcely use the word ‘hell’, translating it more properly as ‘grave’. A few examples of where this word ‘sheol’ is translated ‘grave’ should torpedo the popular conception of hell as a place of fire and torment for the wicked.§ “Let the wicked...be silent in the grave” (sheol [Ps. 31:17]) - they will not be screaming in agony.§ “God will redeem my soul from the power of the grave” (sheol [Ps. 49:15]) - i.e. David’s soul or body would be raised from the grave, or ‘hell’.The belief that hell is a place of punishment for the wicked from which they cannot escape just cannot be squared with this; a righteous man can go to hell (the grave) and come out again. Hos. 13:14 confirms this: “I will ransom them (God’s people) from the power of the grave (sheol); I will redeem them from death”. This is quoted in 1 Cor. 15:55 and applied to the resurrection at Christ’s return. Likewise in the vision of the second resurrection (see S

4.8 Responsibility to GodIf humanity had an ‘immortal soul’ naturally, logically he would have an eternal destiny somewhere - either in a place of reward or of punishment. This implies that everyone is responsible to God. By contrast, we have shown how the Bible teaches that by nature man is like the animals, without any inherent immortality. However, some men have been offered the prospect of eternal life in God’s Kingdom. It should be apparent that not everyone who has ever lived will be raised; like the animals, man lives and dies, to decompose into dust. Yet because there will be a judgment, with some being condemned and others rewarded with eternal life, we have to conclude that there will be a certain category amongst mankind who will be raised in order to be judged and rewarded.Whether or not someone will be raised depends on whether they are responsible to the judgment. The basis of our judgment will be how we have responded to our knowledge of God’s word. Christ explained: “He who rejects Me, and does not receive My words, has that which judges him - the word that I have spoken will judge him in the last day” (Jn. 12:48). Those who have not known or understood the word of Christ, and therefore had no opportunity to accept or reject him, will not be accountable to the judgment. “As many as have sinned without (knowing God’s) law, will also perish without law, and as many as have sinned in the law (i.e. knowing it), will be judged by the law” (Rom. 2:12). Thus those who have not known God’s requirements will perish like the animals; whilst those who knowingly break God’s law need to be judged, and therefore raised to face that judgment.In God’s sight “sin is not imputed when there is no law”; “by the law is the knowledge of sin” (Rom. 5:13; Rom. 3:20). Without being aware of God’s laws as revealed in His Word, “sin is not imputed” to a person, and therefore they will not be raised or judged. Those who do not know God’s Word will therefore remain dead, as will animals and plants, seeing they are in the same position. “Man who...does not understand, is like the beasts that perish” (Ps. 49:20). “Like sheep they are laid in the grave” (Ps. 49:14).

4.7 The Place Of Reward: Heaven Or Earth?Apart from the above reasons, any who still feel that heaven rather than earth will be the location of God’s Kingdom, i.e. the promised reward by grace, need to also explain away the following points.§ The ‘Lord’s Prayer’ asks for God’s Kingdom to come (i.e. praying for the return of Christ), whereby God’s desires will be done on earth as they are now done in heaven (Mt. 6:10). We are therefore praying for God’s Kingdom to come on the earth. It is a tragedy that thousands of people thoughtlessly pray these words each day whilst still believing that God’s Kingdom is now already fully established in heaven, and that the earth will be destroyed.§ “Blessed are the meek, for they shall inherit the earth” (Mt. 5:5) - not ‘...for their souls shall go to heaven’. This is alluding to Ps. 37, the whole of which emphasises that the final reward of the righteous will be upon the earth. In the very same location that the wicked had enjoyed their temporary supremacy, the righteous will be recompensed with eternal life, and possess this same earth that the wicked once dominated (Ps. 37:34,35). “The meek shall inherit the earth...those who are blessed by him shall inherit the earth...The righteous shall inherit the land, and dwell in it for ever” (Ps. 37:11,22,29).§ “David...is both dead and buried...David did not ascend into the heavens” (Acts 2:29,34). Instead, Peter explained that his hope was the resurrection from the dead at Christ’s return (Acts 2:22-36).§ Earth is the arena of God’s operations with mankind: “Heaven, even the heavens, are the Lord’s, but the earth He has given to the children of men” (Ps. 115:16).§ Rev. 5:9,10 relates a vision of what the righteous will say when they are accepted at the judgment seat: (Christ) has “made us kings and priests to our God; and we shall reign on the earth”. This picture of ruling in God’s Kingdom on earth is quite removed from the vague conception that we will enjoy ‘bliss’ somewhere in heaven.

4.6 The JudgmentBible teaching concerning the judgment is one of the basic principles of the one faith (Acts 24:25; Heb. 6:2). Frequently the Scriptures speak of “the day of judgment” (e.g. 2 Pet. 2:9; 3:7; 1 Jn. 4:17; Jude 6), a time when those who have been given the knowledge of God will receive their reward. All these must “stand before the judgment seat of Christ” (Rom. 14:10); we “must all have our lives laid open before the tribunal of Christ” (2 Cor. 5:10) to “receive what is due to him for his conduct in the body, good or bad.” (R.E.B.)Daniel’s visions concerning Christ’s second coming, included one of this judgment seat in the form of a throne (Dan. 7:9-14). The parables help to flesh out the details somewhat. That of the talents likens it to the return of a master, who calls his servants and assesses how well they have used the money which he had left them (Mt. 25:14-29). The parable of the fishermen likens the call of the gospel to a fishing net, gathering all kinds of people; the men then sat down ( cf. the judgment sitting) and divided the good fish from the bad (Mt. 13:47-49). The interpretation is clear: “At the end of the age. The angels will come forth, (and) separate the wicked from among the just”.From what we have seen so far, it is fair to assume that after the Lord’s return and the resurrection, there will be a gathering together of all who have been called to the Gospel to a certain place at a specific time, when they will meet Christ. An account will have to be given by them, and he will indicate whether or not they are acceptable to receive the reward of entering the Kingdom. It is only at this point that the righteous receive their reward. All this is brought together by the parable of the sheep and goats: “The Son of man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory (David’s throne in Jerusalem, Lk. 1:32,33). All the nations (i.e. people from all nations, cf. Mt. 28:19) will be gathered before him, and he will separate them one from another, as a shepherd divides his sheep from the goats. And he will set the sheep on his right hand, but the goats on the left. Then the King will say to those on his right hand, ‘Come, you blessed of my Father, inherit the Kingdom prepared for you ...’” (Mt. 25:31-34

4.5 The Resurrection of the BodyThe Bible emphasises that the reward of the righteous will be at the resurrection, at the coming of Christ (1 Thes. 4:16). The resurrection of the responsible dead (see Study 4.8) will be the first thing Christ will do; this will be followed by the judgment. If the ‘soul’ went to heaven at death there would be no need for the resurrection. Paul said that if there is no resurrection, then all effort to be obedient to God is pointless (1 Cor. 15:32). Surely he would not have reasoned like this if he believed that he would also be rewarded with his ‘soul’ going to heaven at death? The implication is that he believed the resurrection of the body to be the only form of reward. Christ encouraged us with the expectation that the recompense for faithful living now would be at “the resurrection” (Lk. 14:14).At his return, Christ “will transform our lowly body, that it may be conformed to his glorious body” (Phil. 3:20,21). As he now has a literal bodily form, energised purely by Spirit rather than blood, so we will share a similar reward. Those who have died and decomposed to dust will “awake and sing” (Is. 26:19). At the judgment we will receive a recompense for how we have lived this life in a bodily form (2 Cor. 5:10). Those who have lived an unspiritual life will be left with their present mortal body, which will then rot back to dust; whilst those who in their lives have tried to overcome the unspiritual mind with that of the Spirit “will reap from it a harvest of eternal life” (Gal. 6:8 R.E.B.) in the form of a Spirit-filled body.There is ample further evidence that the reward of the righteous will be in a bodily form. Once this is accepted, the vital importance of the resurrection should be apparent. Our present body clearly ceases to exist at death; if we can only experience eternal life and immortality in a bodily form, it follows that death must be a state of unconsciousness, until such time as our body is re-created and then given God’s nature.The whole of 1 Cor. 15 speaks in detail of the resurrection; it will always repay careful reading. 1 Cor. 15:35-44 explains how that as a seed is sown and then emerges from the ground to be given a body by God, so the dead will likewise rise, to be rewarded with a body. As Christ rose from the grave and had his mortal body changed to an immortalised body, so the true believer will share his reward (Phil. 3:21). Through baptism we associate ourselves with Christ’s death and resurrection, showing our belief that we too will share the reward which he received through his resurrection (Rom. 6:3-5). Through sharing in his sufferings now, we will a

4.4 Death is Unconsciousness www.freebible.infoFrom what we have learnt so far about the soul and spirit, it should follow that while dead, a person is totally unconscious. Whilst the actions of those responsible to God will be remembered by Him (Mal. 3:16; Rev. 20:12; Heb. 6:10), there is nothing in the Bible to suggest that we have any consciousness during the death state. It is hard to argue with the following clear statements concerning this.§ “(Man’s) spirit (breath K.J.V.) departs, he returns to his earth; in that very day (moment) his plans perish” (Ps. 146:4).§ “The dead know nothing...their love, their hatred, and their envy is now perished” (Ecc. 9:5,6). There is no “wisdom in the grave” (Ecc. 9:10) - no thinking and therefore no consciousness.§ Job says that on death, he would be “as though he had not been” (Job 10:18-19); he saw death as the oblivion, unconsciousness and total lack of existence which we had before we were born.§ Man dies as the animals do (Ecc. 3:19); if man consciously survives death somewhere, so must they, yet both Scripture and science are silent about this.§ God “remembers that we are dust. As for man, his days are like grass; as a flower of the field, so he flourishs...it is gone, and its place remembers it no more” (Ps. 103:14-16).That death is truly unconsciousness, even for the righteous, is demonstrated by the repeated pleas of God’s servants to allow their lives to be lengthened, because they knew that after death they would be unable to praise and glorify God, seeing that death was a state of unconsciousness. Hezekiah (Is. 38:17-19) and David (Ps. 6:4,5; 30:9; 39:13; 115:17) are good examples of this. Death is repeatedly referred to as a sleep or rest, both for the righteous and the wicked (Job 3:11,13,17; Dan. 12:13).Sufficient evidence has now been produced for us to state bluntly that the popular idea of the righteous going to a state of bliss and reward in heaven straight after their death, is simply not found in the Bible. The true doctrine of death and man’s nature provides a great sense of peace. After all the traumas and pains of a man’s life, the grave is a place of total oblivion. For those who have not known the requirements of God, this oblivion will last forever. Never again will the old scores of this tragic and unfulfilled natural life be raised; the futile hopes and fears of the natural human mind will not be realised or threaten.

4.3 The Spirit of Man www.freebible.infoThere is an unfortunate confusion in many people’s minds between the soul and the spirit. This is aggravated by the fact that in some languages and Bible translations, the English words ‘soul’ and ‘spirit’ have only one equivalent. The ‘soul’ fundamentally referring to all the constituents of a person can sometimes refer to the spirit as well. However, normally there is a difference in meaning between ‘soul’ and ‘spirit’ as used in the Bible; soul and spirit can be ‘divided ’ (Heb. 4:12).The Hebrew and Greek words for ‘spirit’ (‘Ruach’ and ‘Pneuma’ respectively) are also translated in the following ways.Life Spirit Mind Wind BreathWe have studied the idea of ‘spirit’ in Study 2.1. God uses His spirit to preserve the natural creation, including man. The spirit of God which is within man is therefore the life force within him. “The body without the spirit is dead” (James 2:26). “God breathed into (Adam’s nostrils) the breath (spirit) of life; and man became a living being” (Gen. 2:7). Job speaks of “the breath of God” as being “in my nostrils” (Job 27:3 cf. Is. 2:22). The spirit of life within us is therefore given to us at birth, and remains as long as our body is alive. When God’s spirit is withdrawn from anything, it immediately perishes - the spirit is the life force. If God “gather to Himself His spirit and His breath, all flesh would perish together, and man would return to dust. If you have understanding, hear this” (Job 34:14-16). The last sentence again hints that man finds this exposure of his real nature very hard to come to terms with.When God takes away His spirit from us at death, not only does our body die, but our entire consciousness ceases. David’s appreciation of this led him to trust in God rather than in creatures as weak as man. Ps. 146:3-5 is a tough counter to the claims of humanism: “Do not put your trust in princes, nor in a son of man, in whom there is no help. His spirit departs, he returns to his earth (the dust from which we are made); in that very day his p

4.2 The Soul www.freebible.infoIn the light of the foregoing it ought to be inconceivable that man has an ‘immortal soul’ or any immortal element within him naturally. We will now attempt to clear up the confusion surrounding the word ‘soul’.The Hebrew and Greek words which are translated ‘soul’ in the Bible (‘Nephesh’ and ‘Psuche’ respectively) are also translated in the following ways:Body Breath Creature Heart Mind Person Himself LifeThe ‘soul’ therefore refers to the person, body or self. The famous ‘Save Our Souls’ (S.O.S.) clearly means ‘Save us from death!’ The ‘soul’ is therefore ‘you’, or the summation of all the things that make up a person. It is understandable, therefore, that many modern versions of the Bible (e.g. the N.I.V.) rarely use the word ‘soul’, translating it instead as ‘you’ or ‘the person’. The animals which God created are called “living creatures...every living thing that moves” (Gen. 1:20,21). The Hebrew word translated “creatures” and “living thing” here is ‘nephesh’, which is also translated ‘being’; for example in Gen. 2:7: “...and man became a living being”. Thus man is a ‘soul’ or ‘living being’, just as the animals are ‘souls’ or ‘living beings’. The only difference between mankind and animals is that man is mentally superior to them; he is created in the image of God (Gen. 1:26; see Study 1.2), and some men are called to know the Gospel through which the hope of immortality is opened up to them (2 Tim. 1:10). As regards our fundamental nature and the nature of our death, there is no difference between man and animals.“What happens to the sons of men also happens to beasts; one thing befalls them: (note the double emphasis): as one dies, so dies the other... man has no advantage over beasts...All (i.e. man and animals) go to one place (the grave); all are from the dust, and all return to dust” (Ecc. 3:19,20). The inspired writer of Ecclesiastes prayed that God would help men to appreciate this hard fact, “that (men) may see that they themselves are like beasts” (Ecc. 3:18). It is therefore to be expected that many people will find this fact hard to accept; indeed, it can be humiliating to realise that by nature we are just animals, living out the same instincts of self-preservation, survival of the fittest and procreation. The N.I.V. translation of Ecc. 3:18 says that God ‘tests’ man by making him see that he is just an animal; i.e. those who are humble enough to be His true people will realise the truth of this, but those who are not will fail this ‘test’. The philosophy of humanism - the idea that human beings are of such supreme importance and value - has quietly spread throughout the world during the twentieth century. It is a considerable task to clear our thinking of the influence of humanism. The plain words of Ps. 39:5 are a help: “Man at his best state is but vapour”. “It is not for man to direct his steps” (Jer. 10:23 N.I.V.).

4.1 The Nature of Man www.freebible.infoThe majority of people seem to spend little time thinking about death, or about their own nature. Such lack of self-examination leads to a lack of self-knowledge, and therefore people drift along through life, making their decisions according to the dictates of their own natural desires. There is a refusal - albeit heavily masked - to take on board the fact that life is so short that all too soon the finality of death will be upon us. “For what is your life? It is even a vapour, that appears for a little time, and then vanishes away”. “We will surely die and become like water spilled on the ground, which cannot be gathered up again”. “Like grass which grows up; in the morning it flourishes and grows up; in the evening it is cut down and withers” (James 4:14; 2 Sam. 14:14; Ps. 90:5,6). Moses, a truly thoughtful man, recognised this, and pleaded to God: “So teach us to number our days, that we may gain a heart of wisdom.” (Ps. 90:12) Therefore, in view of life’s brevity, we should make our acquisition of true wisdom a number one priority.Man’s response to the finality of death is varied. Some cultures have tried to make death and funerals part of life, to lessen the sense of loss and finality. The majority of those bearing the name Christian have concluded that man has an ‘immortal soul’ or some element of immortality within him which survives death, going on to some place of reward or punishment afterwards. Death being the most fundamental problem and tragedy of human experience, it is to be expected that the human mind has been much exercised to lessen its mental impact; therefore a whole range of false theories have arisen concerning death and the very nature of man. As always, these must be tested against the Bible in order to find the real truth about this vital topic. It should be remembered that the very first lie recorded in the Bible is that of the serpent in the garden of Eden. Contrary to God’s plain statement that man would “surely die” if he sinned (Gen. 2:17), the serpent asserted, “You will not surely die” (Gen. 3:4). This attempt to negate the finality and totality of death has become a characteristic of all false religions. It is evident that in this area especially, one false doctrine leads to another, and another, and another. Conversely, one piece of truth leads to another, as shown by 1 Cor. 15:13-17. Here Paul jumps from one truth to another (notice “if...if...if...”).To understand our true nature, we need to consider what the Bible says about the creation of man. The record is in plain language, which, if taken literally, leaves us in no doubt about exactly what we are by nature (see Digression 18 concerning the literality of Genesis). “The Lord God formed man of the dust of the ground...out of it (the ground) you (Adam) were taken; for dust you are, and to dust you shall return” (Gen. 2:7; 3:19). There is absolutely no hint here that man has any inherent immortality; there is no part of him that will live on after death.There is a marked Biblical emphasis on the fact that man is fundamentally composed of mere dust: “We are the clay” (Is. 64:8); “man is of the earth, made of dust;” (1 Cor. 15:47); man’s “foundation is in the dust” (Job 4:19); “and man would return to dust” (Job 34:14,15). Abraham admitted that he was “but dust and ashes” (Gen. 18:27). Immediately after disobeying God’s command in Eden, God “drove out the man...lest he put out his hand, and take also of the tree of life, and eat, and live for ever” (Gen. 3:24,22). If man had an immortal element within him naturally, this would have been unnecessary.

3.5 The Promise to DavidDavid, like Abraham and many other recipients of God’s promises, did not have an easy life. He grew up as the youngest son in a large family which, in the Israel of 1000 B.C., meant looking after the sheep and running errands for his older brothers (1 Sam. 15-17). During this time he learnt a level of faith in God which few men have since approached.The day came when Israel were faced with the ultimate challenge from their aggressive neighbours, the Philistines; they were challenged to let one of their men fight the giant Goliath, the Philistine champion, on the understanding that whoever won that fight would rule over the losers. With God’s help David defeated Goliath by using a sling, which earned him even greater popularity than their king (Saul). “Jealousy is cruel as the grave” (Song 8:6), words which were proved true by Saul’s persecution of David chasing him around the wilderness of southern Israel.Eventually David became king, and to show his appreciation of God’s love toward him during the wilderness of his life, he decided to build God a temple. The reply from God was that David’s son, Solomon, would build the temple and that God wanted to build David a house (2 Sam. 7:4-13). Then followed a detailed promise which repeats much of what was told Abraham, and which also filled in some other details.“And when your days are fulfilled, and you shall sleep with your fathers, I will set up your descendant after you, which shall proceed out of your body, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom forever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before you. And your house and your kingdom shall be established forever before you: your throne shall be established forever” (v.12-16).

3.4 The Promise to AbrahamThe Gospel taught by Jesus and the apostles was not fundamentally different from that understood by Abraham. God, through the Scriptures, “preached before the gospel unto Abraham” (Gal. 3:8). So crucial are these promises that Peter started and ended his public proclamation of the Gospel with reference to them (Acts 3:13,25). If we can understand what was taught to Abraham, we will then have a very basic picture of the Christian Gospel. There are other indications that “the gospel” is not something which just began at the time of Jesus.§ “We declare unto you glad tidings (the Gospel), how that the promise which was made unto the (Jewish) fathers, God has fulfilled” (Acts 13:32,33).§ “The gospel of God, which he had promised afore by his prophets (e.g. Abraham, Gen. 20:7) in the holy scriptures” (Rom. 1:1,2).§ “For this cause was the gospel preached also to them that are dead” (1 Pet. 4:6) - i.e. believers who had lived and died before the first century.§ “For unto us was the gospel preached, as well as unto them” (Heb. 4:2) - i.e. Israel in the wilderness.The promises to Abraham have two basic themes.(1) things about Abraham’s special descendant and(2) things about the land which was promised to Abraham.These promises are commented on in the New Testament, and, in keeping with our policy of letting the Bible explain itself, we will combine the teachings of both Testaments to give us a complete picture of the covenant made with Abraham.Abraham originally lived in Ur, a prosperous city in what is now Iraq. Modern archaeology reveals the high level of civilisation that had been reached by the time of Abraham. There was a banking system, civil service and related infrastructure. Somehow Abraham was aware of the Lord and of His Word, but he was the only faithful one in Ur (Is. 51:2; Nehemiah. 9:8). Then the extraordinary call of God came to him - to leave that sophisticated life and embark on a journey to a promised land. Exactly where and exactly what was not made completely clear. All told, it turned out to be a 1,500 mile journey. The land was Canaan - modern Israel.Occasionally during his life, God appeared to Abraham and repeated and expanded His promises to him. Those promises are the basis of Christ’s Gospel, so as true Christians that same call comes to us as it did to Abraham, to leave the transient things of this life, and go forward in a life of faith, taking God’s promises at face value, living by His Word. We can well imagine how Abraham would have mulled over the promises on his journeys. “By faith Abraham, when he was called to go out (from Ur) into a place (Canaan) which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Heb. 11:8).

The Promise in EdenThe story of humanity’s fall is related in Genesis chapter 3. The serpent was cursed for misquoting God’s word and tempting Eve to disobey it. The man and woman were punished for their disobedience. But a ray of hope comes into this dark picture when God says to the serpent.“I will put enmity (hatred, opposition) between you and the woman, and between your descendant and her (special, notable) descendant; it (the woman’s descendant) shall bruise your head, and you shall bruise his heel” (Gen. 3:15).This verse is highly concentrated; we need to carefully define the various things involved. We will see later that Abraham’s special descendant was Jesus (Gal. 3:16), but that if we are in Jesus by baptism, then we also are the “descendant” (Gal. 3:27-29). This word “descendant” is translated “seed” in some versions, as it also refers to the idea of sperm (1 Pet. 1:23); so a true ‘seed’ will have the characteristics of its father.The seed or descendant of the serpent must therefore refer to that which has the family likeness of the serpent.§ distorting God’s Word§ lying§ leading others into sin.We will see in Study 6 that there is not a literal person doing this, but that within us there is.§ “our old man” of the flesh (Rom. 6:6)§ “the natural man” (1 Cor. 2:14)§ “the old man, which is corrupt according to the deceitful lusts” (Eph. 4:22)§ “the old man with his deeds” (Col. 3:9).This “man” of sin within us is the Biblical “devil”, the serpent.

3.1 The Promises of God: IntroductionAt this point in our studies we have reached a broad understanding of who God is and how He works. In doing so we have cleared up a number of common misunderstandings about these things. Now we want to look more positively at the things which God has “promised to them that love him” (James 1:12; 2:5) by keeping His commandments (Jn. 14:15). If we open the New Testament, the first book we read is a transcript of the Gospel message as preached by Matthew. He starts off in the very first verse by introducing Jesus Christ as the son of David and the son of Abraham, and then gives a genealogy to prove this (Luke does similarly). This may seem odd at first reading. The point is, these early believers recognised that the fulfilment of the promises to Abraham and David through Jesus Christ is the basis of the Christian message. Paul preached likewise- the Gospel is centred in the promises (Gal. 3:8). Paul taught “the good tidings [Gospel] of the promise made unto the [Jewish] fathers” (Acts 13:32 RV).The promises of God in the Old Testament comprise the true Christian hope. When on trial for his life, Paul spoke of the future reward for which he was prepared to lose all things. “Now I stand and am judged for the hope of the promise made of God unto our fathers...the hope of Israel…for which hope’s sake...I am accused” (Acts 26:6,7). He had spent much of his life preaching “glad tidings (the Gospel), how that the promise which was made unto the fathers, God has fulfilled...in that he has raised up Jesus”(Acts 13:32,33). Paul explained that belief in those promises gave hope of resurrection from the dead (Acts 26:6-8 cf. 23:8), a knowledge of the second coming of Jesus in judgment and of the coming Kingdom of God (Acts 24:25; 28:20,31). It must be understood at the outset that the true Christian hope is “the hope of Israel”. God sent His Son to save the Jews first and foremost (Gal. 4:4,5); yet God is not willing that any should perish and by His grace the Gentiles may share in the promise of salvation also.All this sinks the myth that the Old Testament is merely a rambling history of Israel which does not speak of eternal life. To understand the promises of salvation explained there is to understand the Christian Gospel. God did not suddenly decide 2,000 years ago that He would offer us eternal life through Jesus. That purpose was with Him from the beginning.“(The) hope of eternal life, which God, that cannot lie, promised before the world began; but has in due times manifested his word (concerning it) through preaching” (Tit. 1:2,3).“That eternal life, which was with the Father, and was manifested unto us” (1 Jn. 1:2).

2.5 The Bible the only AuthorityAll this underlines the need for a fundamental acceptance of the Bible as God’s Word, and to search its pages for the true message. The question, “One Bible, many churches - why?” is largely answered when it is appreciated how many churches have, to some degree, claimed another form of revelation of God’s spirit, i.e. His will, doctrine and thinking, in addition to that of the Bible.If you wish to find the one true church, the one true faith and the one true baptism (Eph. 4:4-6), the call must be coming to you loud and clear - “Back to the Bible!”. It’s not my purpose to recommend a mere denomination to you. For now, read through the early chapters of Acts some time; it is evident that it was Peter’s logical, Bible-based reasoning that really touched the hearts of men and converted them, rather than the miracles he did.All this said, it must be conceded that many Pentecostal churches exhibit a tremendous vitality and assurance when one enters them. Why is this? My own observation is that many join these groups and then leave them. Therefore those one meets within them tend to be relatively recent converts, who are full of the verve of having found a new church, a new understanding. And so the churches tend to exude energy, rather like the Jehovah’s Witness organization does. But what one doesn’t immediately perceive are the millions of disillusioned folks worldwide, who have been there, seen it all, and quit. If true miracles were being done, would so many become disillusioned with them?

Bible Basics 2.4 The Withdrawal of the miraculous Holy Spirit GiftsThe miraculous gifts of God’s spirit will be used again by the believers in order to change this present world into God’s Kingdom, after the return of Christ. The gifts are therefore called “the powers of the world (age) to come” (Heb. 6:4,5); and Joel 2:26-29 describes a great outpouring of the spirit gifts after the repentance of Israel. The very fact that these gifts will be given to the believers on Christ’s return is proof enough that they are not possessed now - seeing that to any Christian with eyes open to both Scripture and world events, the Lord’s return must surely be soon. Mic. 3:6 prophesied that there would come a day when ‘the sun would go down over the prophets’, i.e. the Spirit gift of prophecy would be taken away. Jesus appears to have alluded to this idea when He said that He had to do miracles whilst He had the opportunity, “while it is day: the night comes, when no man can work” miracles (Jn. 9:4). It was as if Jesus foresaw that soon there would be no more open manifestation of the Spirit gifts- until the dawning of the glorious day of His Kingdom at His second coming.From all the Biblical records of the use of spirit gifts, it is clear that they were given at particular times for particular purposes and were withdrawn by God when His purpose was accomplished.“If there be prophecies, they shall fail; if there be tongues, they shall cease; if there be (the gift of) knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect [complete] is come, then that which is in part shall be done away” (1 Cor. 13:8-10).The gifts “are temporary” (G.N.B.).Eph. 4:8-14 helps us understand this further.“When he (Jesus) ascended up on high (to heaven), he...gave (spirit) gifts unto men...for the building up of the body of Christ: until we all come in (unto) the unity of the faith (i.e. the one faith), and of the knowledge of the Son of God, unto a perfect man...That we henceforth be no more children, tossed to and fro, and thrown about with every wind of doctrine.”The gifts of the first century were to be given until the perfect, or mature, man was reached. Note how Eph. 4:14 likens being under the ministry of the miraculous gifts, to spiritual childhood; and, in the context of prophesying, how the miraculous gifts were to be taken away. 1 Cor. 13:11 says the same. Making the claim of possessing the miraculous spirit gifts is therefore not a sign of spiritual maturity. The progress each reader of these words should now make is towards a deeper appreciation of the written Word of God, to rejoice in the completeness of God’s basic revelation of Himself to us through it, and to respond to it in humble obedience. 2 Tim. 3:16,17 teach that response to “all scripture” enables

2.3 Gifts of the Holy Spirit At various times in His dealings with men, God conferred the use of His power (“Holy Spirit”) on men. However, this was never in the form of a “blank cheque”, as it were, enabling them to do what they wished; always the use of this Holy Spirit was for a specific purpose. When it was accomplished, the gift of the Holy Spirit was withdrawn. We must remember that God’s spirit acts in a way which fulfils the purpose which is in His mind. This purpose may allow short-term suffering in the lives of men in order to bring about His long-term purpose (see Study 6.1), so it is to be expected that His Holy Spirit would not necessarily be used to alleviate human suffering in this life. Any such relief it does achieve will be for the higher purpose of expressing God’s mind to us.This is in marked contrast to some attitudes to the Holy Spirit today; the impression is given that belief in Christ is worth it because of the immediate material benefit, e.g. healing from illness or the acquisition of money. This would explain why in poorer countries like Uganda there has been a marked outbreak of people claiming to possess spirit gifts of healing and, historically, such claims have often coincided with times of great human need. This in itself places present claims of spirit possession under some suspicion; if someone is looking for experience which transcends the present human plight, it is easy to claim to have found something which fills the bill.God has always given His spirit to achieve specific, defined objectives. Because of this, those who truly possessed the gifts of the spirit knew exactly what they were to use them for, and therefore did not achieve only partial success in their use of them. This contrasts with the many failures and partial cures experienced by those who claim to have spirit gifts of healing today.The following examples all indicate specific reasons and objectives being behind the granting of spirit gifts. In none of these cases was there any subjective element associated with possessing the gifts, nor were the possessors of the gifts able to use them just as they saw fit. Because we are talking of God’s spirit, it is inconceivable that men could direct the use of it, seeing that it was given to them in order to perform certain the specific desires of God, rather than those of the men who had the temporary use of it ( cf. Is. 40:13).§ Early in Israel’s history, they were commanded to make an elaborate tent (“tabernacle”) in which the altar and other holy items could be kept; detailed instructions were given concerning how to make all the items which would be necessary for the worship of God. To accomplish this, God gave His spirit to certain men. They were, “filled with the spirit of wisdom, that they may make Aaron’s garments...” etc. (Ex. 28:3).

1.3 God’s Name and Character If there is a God, it is reasonable to think that He will have devised some means of telling us about Himself. We believe that the Bible is God’s revelation to man, and that in it we see the character of God revealed. If we allow this word of God to fill our mind, a new creature is formed within us which has the characteristics of God (James 1:18; 2 Cor. 5:17). Therefore the more we apply ourselves to God’s word and take the lessons to ourselves, the more we will become “conformed to the image of His Son” (Rom. 8:29) who was in character the perfect image of God (Col. 1:15). In this lies the value of studying the historical parts of the Bible; they are full of lessons telling us how God has dealt with men and nations, always displaying the same basic characteristics.In Hebrew and Greek a person’s name often reflected their character and/or information about them. Some clear examples:§ ‘Jesus’ = ‘Saviour’ - because “he shall save his people from their sins” (Mt. 1:21).§ ‘Abraham’ = ‘Father of a great multitude’ - “for a father of many nations have I made you” (Gen. 17:5)§ ‘Eve’ = ‘Living’ - “because she was the mother of all living” (Gen. 3:20).§ ‘Simeon’ = ‘hearing’ - “Because the Lord has heard that I was hated, He has therefore given me this son” (Gen. 29:33).In Jer. 48:17, knowing the people of Moab is paralleled with knowing the name of Moab. The Psalms often parallel God Himself with His name, His word and actions (Ps. 103:1; 105:1; 106:1,2,12,13).It is therefore to be expected that God’s name and titles will give us much information about Himself. A detailed study of the name of God is advisable after baptism; further appreciation of God’s character as expressed in His name is something which should go on during all our life in the Lord. What follows is therefore very much an introduction.When Moses wanted a deeper knowledge of God to strengthen his faith during a very traumatic period of his life, an angel proclaimed the name of the Lord. “The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, although that will by no means justify the guilty” (Ex. 34:5-7).This is clear proof that the name of God entails His characteristics. His possession of them is proof that God is a personal being.God has chosen one particular name by which He would like to be known and remembered by His people; it is a summary, an epitome, of His purpose with men.The Israelites were slaves in Egypt, and needed to be reminded of God’s purpose with them. Moses was told to tell them God’s name, so that this would help motivate them to leave Egypt and start the journey towards the promised land (cf. 1 Cor. 10:1). We too need to understand the basic principles concerning God’s name before we are baptised and start our journey towards God’s Kingdom.God told Israel that His name was YAHWEH, meaning “I am that I am” or, perhaps, “I will be who I will be” (Ex. 3:13-15). This name was then slightly extended. “God said moreover (i.e. in addition) unto Moses. This is what you shall say unto the children of Israel, the LORD (Yahweh) God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob...this is My name for ever, and my memorial to all generations” (Ex. 3:15).

1.4 The Angels All that we have considered so far in this study is brought together by a consideration of the angels:§ real, personal beings§ carrying God’s name§ beings in whom God’s Spirit works to execute His will§ in accordance with His character and purpose§ and thereby manifesting Him.We mentioned in Study 1.3 that one of the most common of the Hebrew words translated ‘God’ is ‘Elohim’, which strictly means ‘mighty ones’. The word can frequently be shown to refer to the angels who, as God’s ‘mighty ones’, carry this name and can effectively be called ‘God’ because they represent God.The record of the creation of the world in Gen. 1 tells us that God spoke certain commands concerning creation, “and it was done”. It was the angels who carried out these commands.“Angels, that excel in strength, that do His commandments, hearkening unto the voice of His word” (Ps. 103:20).It is therefore reasonable to assume that when we read of ‘God’ creating the world, this work was actually performed by the angels. Job 38:4-7 hints this way too. Now is a good time to summarise the events of the creation as recorded in Gen.1.

Bible Basics 2:1 God’s Spirit, the Holy SpiritAs God is a real, personal being with feelings and emotions, it is to be expected that He will have some way of sharing His desires and feelings with us, His children, and of acting in our lives in a way that will be consistent with His character. God does all of these things by His “spirit”. If we wish to know God and have an active relationship with Him, we need to know what this “spirit of God” is, and how it operates.It isn’t easy to define exactly what the word “spirit” means. If you went to a wedding, for example, you might comment, “There was a really good spirit there!” By this you mean that the atmosphere was good, somehow everything about the wedding was good; everyone was smartly dressed, the food was nice, people spoke kindly to each other, the bride looked beautiful, etc. All those various things made up the “spirit” of the wedding. Likewise the spirit of God somehow summarises everything about Him. The Hebrew word translated “spirit” in the Old Testament strictly means “breath” or “power”; thus God’s spirit is His “breathing”, the very essence of God, reflecting His mind. We will give examples of how the word “spirit” is used about someone’s mind or disposition in Study 4.3. That the spirit does not just refer to the naked power of God is evident from Rom. 15:19: “the power of the spirit of God”.It is a common Bible teaching that how a man thinks is expressed in his actions (Prov. 23:7; Mt. 12:34); a little reflection upon our own actions will confirm this. We think of something and then we do it. Our ‘spirit’ or mind may reflect upon the fact that we are hungry and desire food. We see a banana going spare in the kitchen; that desire of the ‘spirit’ is then translated into action - we reach out for the banana, peel it and eat. This simple example shows why the Hebrew word for ‘spirit’ means both the breath or mind, and also power. Our spirit, the essential us, refers to our thoughts and therefore also to the actions which we take to express those thoughts or disposition within us. On a far more glorious scale, God’s spirit is the same; it is the power by which He displays His essential being, His disposition and purpose. God thinks and therefore does things. “As I have thought, so shall it come to pass; and as I have purposed, so shall it stand” (Is. 14:24).THE POWER OF GODMany passages clearly identify God’s spirit with His power. In order to create the earth, “the spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light” (Gen. 1:2,3).God’s spirit was the power by which all things, e.g. light, were made. “By His spirit He has created the heavens; His hand has formed the crooked serpent” (Job 26:13). A comparison of Mt. 12:28 and Lk. 11:20 shows that “the finger of God” and “the spirit of God” are parallel - God in action is His spirit. “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” (Ps. 33:6). God’s spirit is therefore described as follows.§ His breath§ His word§ His finger§ His hand

2.2 Biblical Inspiration We have considered God’s spirit as His power, thoughts and disposition, which He reveals through the actions which His spirit performs. We mentioned in the previous section how God’s spirit was seen at work in the creation: “By his spirit he has created the heavens” (Job 26:13) - the spirit of God moving upon the face of the waters to bring about the present creation (Gen. 1:2). Yet we also read that “by the word of the Lord” the world was made (Ps. 33:6), as shown by the Genesis narrative recording that “God said” things were to be created, and it happened. God’s spirit, therefore, is very much reflected in His word. Likewise our words express our inner thoughts and desires - the real ‘us’ - very accurately. Jesus wisely pointed out: “Out of the abundance of the heart (the mind) the mouth speaks” (Mt. 12:34). So if we would control our words, we must firstly work on our thoughts. God’s Word, then, is a reflection of His spirit, or thoughts. It is such a blessing that in the Bible we have God’s words written down so that we might understand God’s spirit or mind. David spoke of how God’s word and “own heart” are parallel (2 Sam. 7:21); God’s mind/spirit is expressed in His Word. God achieved this miracle of expressing His spirit in written words by the process of INSPIRATION. This term is based around the word “spirit”.IN-SPIRIT-ATION.“Spirit” means “breath” or breathing, “Inspiration” means “in-breathing”. This means that the words which men wrote while under “inspiration” from God were the words of God’s spirit. Paul encouraged Timothy not to let his familiarity with the Bible lead him to forget the wonder of the fact that it is the words of God’s spirit, and therefore provides all that we need in order to have a true knowledge of God.“From a child you have known the holy Scriptures, which are able to make you wise unto salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is useful for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be complete, thoroughly equipped unto all good works” (2 Tim. 3:15-17).If the inspired Scriptures can provide such a totality of knowledge, then there is no need for some ‘inner light’ to show us the truth about God. But how many times do people speak of their personal feelings and experiences as being the source of their knowledge of God! If an acceptance in faith of God’s inspired Word is enough to equip completely someone in the Christian life, there is no need for any other power of righteousness in our lives. If there is such a need, then God’s Word has not completely equipped us, as Paul promises it will. To hold the Bible in our hands and believe that it really is the Word of God’s spirit takes quite some faith. The Israelites were reasonably interested in what God’s Word had to say, as are many today. We all need to carefully reflect on Heb. 4:2.“Unto us was the gospel preached, as well as unto them (Israel in the wilderness): but the word preached did not profit them, not being mixed with faith in them that heard it”.This unwillingness to accept the huge spiritual power which is in God’s word has led many to question whether all the Scriptures are fully inspired by God. They have suggested that much of what we read in the Bible was just the personal opinion

1.1 The Existence of God. that He is a rewarder of them that diligently seek Him”.Much of the Bible is an account of the history of God’s people Israel; time and again the point is made that their acceptance of God’s existence was not matched by their faith in His promises. They were told by their great leader Moses: “Know therefore...and consider it in your heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. You shalt keep therefore his statutes, and his commandments” (Dt. 4:39,40).Thus the same point is made - an awareness within us that there is a God does not mean that we are automatically acceptable to God. If we seriously agree that we really do have a creator, we should love Him and “keep therefore his...commandments”. It is the purpose of this series of studies to explain what these commandments are and how to keep them. As we search the Scriptures to do this, we will find that our faith in God’s existence is strengthened.“Faith comes by hearing, and hearing by the word of God” (Rom. 10:17). Likewise, Is. 43:9-12 shows how an understanding of God’s prophecies about the future makes us know “that I am he” (Is. 43:13) - i.e. that God’s name ‘I am that I am’ is perfectly true (Ex. 3:14). The apostle Paul came to a town called Berea, now in Northern Greece. As usual, he preached the gospel (‘good news’) of God; but instead of the people just accepting Paul’s word for it, “they received the word (of God, not Paul) with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed” (Acts 17:11,12). Their belief was due to their open-minded, regular (“daily”) and systematic (“those things”) searching through the Bible. The gaining of a true faith was therefore not due to God suddenly giving them it by some kind of spiritual heart surgery, unrelated to God’s word. So how can people of the world who walk into an Evangelical crusade or Pentecostal revival meeting walk out again as ‘believers’? How much daily searching of Scripture has gone on in these cases? This lack of a truly Bible-based faith doubtless accounts for the hollowness which many such ‘converts’ find in their later Christian experience, and why so many turn away from the evangelical movement.The purpose of this course of study is to provide a framework for your own systematic searching of Scripture, so that you too may “therefore” believe. The connection between hearing the true Gospel and having a true faith is often highlighted in the record of the Gospel’s preaching.§ “Many of the Corinthians hearing believed and were baptised” (Acts 18:8)§ People “hear the word of the Gospel and believe” (Acts 15:7)§ “So we preach, and so you believed” (1 Cor. 15:11)§ The “seed” in the parable of the sower is the word of God (Lk.8:11). In that of the mustard tree it is faith (Lk. 17:6). Therefore faith comes from accepting “the word of faith” (Rom.10:8) or “words of faith and good doctrine” (1 Tim. 4:6), into a heart that is open to belief in God and His word (Gal. 2:2 cf. Heb. 4:2)§ The apostle John says of the written record of our Lord’s life that “he says. the truth, so that you might believe” (Jn. 19:35). And so God’s word is called “truth” (Jn. 17:17) - that we might believe.The Unity Of God

1.2 The Personality of God It is a majestic, glorious theme of the Bible that God is revealed as a real being. It is also a fundamental tenet of Christianity that Jesus is the Son of God. If God is not a real being, then it is impossible for Him to have a Son who was the “image of His person” (Heb. 1:3). The Greek word actually means His “substance” (RV). Further, it becomes difficult to develop a personal, living relationship with ‘God’, if ‘God’ is just a concept in our mind. It is tragic that the majority of religions have this unreal, intangible conception of God.As God is so infinitely greater than we are, it is understandable that many people’s faith has balked at the clear promises that ultimately we will see Him. It is impossible for sinful man to see God (Ex. 33:20 RSV) - although this implies that were it not for our sinfulness, God is indeed a being who can ‘be seen’. Israel lacked the faith to see God’s “shape” (Jn. 5:37). Such faith comes from knowing God and believing His word:“Blessed are the pure in heart: for they shall see God” (Mt. 5:8).“His (God’s) servants shall serve him: and they shall see his face; and his name (God’s name - Rev. 3:12) shall be in their foreheads” (Rev. 22:3,4).Such a wonderful hope, if we truly believe it, will have a profound practical effect upon our lives:“Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14).We should not swear oaths, because “he that shall swear by heaven, swears by the throne of God, and by him that sits upon it” (Mt. 23:22).“We shall see him as he is (manifest in Christ). And every man that has this hope in him purifies himself, even as he is pure” (1 Jn. 3:2,3).In this life our understanding of the heavenly Father is very incomplete, but we can look forward, through the tangled darkness of this life, to meeting Him at last. Our ‘seeing’ of Him will doubtless be matched by our greater mental comprehension of Him. Thus from the absolute depths of human suffering, Job could rejoice in the totally personal relationship with God which he would fully experience at the last day:“Though after my death worms shall destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and my eyes shall behold, and not another” (Job 19:26,27).And the apostle Paul cried out from another life of pain and turmoil:“Now we look in a glass mirror, with a poor image; but then face to face” (1 Cor. 13:12).

Duncan Heaster sermon on Esther 9,10 the feast of purim. The great reversal: what the Kingdom of God is all about, www.freebible.info

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Esther 4 Sovereign grace and how God tries to develop faith. "If I perish, I perish" , Duncan Heaster sermon

Esther 3, Duncan Heaster sermon, God is hiding in plain sight and weaving a beautiful pattern in lives, Sermon on Esther 3, Haman. Get the Bible Companion app www.freebible.info

Sermons on the Book of Esther, Chapters 1 and 2: God works in your life powerfully but indirectly by unseen ways of providence, Esther 1,2