Gleanings From Genesis

THE EXPERIENCE OF CAIN

(Genesis 4:3-8)

by Wayne S. Walker

     The Old Testament is filled with examples for our learning. Some of these examples illustrate positive precepts that God expects us to imitate. Others contain negative admonitions of behavior that God wants us to avoid. The experience of Cain falls into the latter category. The story of Cain and Abel, the first two sons of Adam and Eve, is found in Genesis 4:3-8. Cain became a tiller of the ground and Abel became a keeper of sheep. Evidently, God commanded them to bring an offering. Abel brought of the firstlings of his flock, while Cain brought of toe fruit of the ground. It is here that the trouble begins.

     I. We may learn about obedience. "And the LORD respected Abel and his offering, but He did not respect Cain and his offering." Why? To answer this, we need to see the importance of faith to obedience. Abel offered by faith (Heb. 11:4). We know that faith comes only by hearing the word of God (Rom. 10: 17). Thus, the Lord must have specified what kind of offering he desired. Abel followed the Lord's instructions, acting by faith, and was blessed. Cain acted out of rejection of and rebellion to God's wishes. 1 John 3:12 tells us that Cain's works were evil while his brother's were righteous.

     The lesson for us is that we also must "walk by faith" (2 Cor. 5:7). This, of course, applies to everything that we do, but it should be applied especially to the realm of religion. To do so, we must strive to please God, not ourselves or. other men (Gal. 1:10). Furthermore, we must accept God's word as final authority and do nothing outside what is revealed. (2 Jn. 9). The same kinds of arguments that are made to justify instrumental music in worship today could have been used by Cain to justify his vegetable offering. So far as we know, God did not say "not to." But he did 'specify what he wanted. Therefore, he rejected Cain's substitute.

     II. We can learn about anger. When Cain did wrong and displeased God, he became upset. Actually, it was God who had the tight to be angry with Cain's disobedience. But we are told, "And Cain was very angry, and his countenance fell. So the LORD said to Cain, 'Why are you angry? And why has your countenance fallen?'" Cain directed his anger towards righteous Abel. It has always been quite common for those who have turned away from God to be angry with those who are following God. Paul asked those among the Galatians who had .been bewitched by a different gospel, "Have I therefore become your enemy because I tell you the truth?" (Gal. 4:16). Cain's anger turned i4to jealousy and envy which then became hatred and malice.

     What we need to learn is to be careful of anger. Yes, there are times when righteous anger is in order. However, even in these situations we must understand that we should "be angry, and do not sin: do not let the sun go down on your wrath" (Eph. 4:26). Rather, we must work to control our anger, "For the wrath of man does not produce the righteousness of God" (Jas. 1:19-20). Moreover, we must not allow our anger to become envying, which is a work of the flesh (Gal. 5:21). Nor should we ever allow anger to linger until it turns to malice harbored in our hearts (Eph. 4:31). Cain could have used his anger constructively to motivate him to do better. Rather, he let it lead him down the wrong path.

     III. We may learn about sin. God described sin to Cain as not doing well. "And if you do not do well. . . ." It is a transgression of God's law (1 Jn. 3:4), an act of unrighteousness (1 Jn. 5:17). In addition, sin is enslaving, H.C. Leupold translated v. 7, "And if thou dost not do right, then at the door there is sin, a crouching beast, striving to get at thee, but thou shouldst rule over it." This statement reminds us that the author of sin, Satan, goes about as a roaring lion, seeking victims to devour (1 Pet. 5:8). Therefore, when we yield ourselves to Satan's temptations, we become servants of sin (Rom. 6:12-18).

     However, this account teaches us that we can "rule over it," that we can overcome sin by faith (1 Jn. 5:4). In order to do this, we must come to control the lust within us that permits us to be tempted (2 Tim. 2:22; Tit. 2:12; 1 Pet. 2:11). We must also strive to avoid opportunities where we will be tempted to sin (Jas. 1:13-16). And we must also learn, when we are faced with temptations, to resist the devil by saying, "No" (Jas. 4:7). In addition, we must look to God's word for strength (Psa. 119:11). This is what Jesus did when he was tempted (Matt. 4). We do not have to sin in the manner that Cain did. Rather, we can follow the example of our Savior and conquer Satan.

     Let us remember that sin is progressive. Cain began with a seemingly innocent act of disobedience. This led to anger, jealousy, and hatred, which eventually culminated in the sin of murder. While sin in our lives may not result in so drastic an act, each of us is faced with two choices. Either he can go the way of Cain, living a life of disobedience and sin. Or he may follow the example of Abel in his faith and obedience. It is the little decisions that we make along the way start us on one road or the other. Therefore, we need to be careful of even these "little things." And when we do sin, we need to be grateful that God has made it possible for us to have forgiveness and to avail ourselves of that privilege before we become hardened in our sin. If we do this, we will benefit from the experience of Cain. (---taken from Guardian of Truth February 18, 1988; Vol. XXXII, No. 4; p. 106)

THE REIGN OF ASA

(1 Kings 15:9-24)

By Wayne S. Walker

     Many of the most interesting Bible lessons are learned from character studies. Some people think that reading about the kings of the Old Testament is very boring, but the fact is that there are some very interesting and important stories in this portion of the scripture. Most Bible students know that following the united kingdom of Israel, during which Saul, David, and Solomon reigned, the kingdom divided with the northern ten tribes becoming the nation of Israel under Jeroboam and the southern two tribes becoming the kingdom of Judah under Solomon's son Rehoboam. Some of the kings of these two Hebrew kingdoms were very good, such as Jehoshaphat, Hezekiah, and Josiah. Others were very bad, such as Ahab, Ahaz, and Manasseh. Most of them were a mixture of good and bad, but all are recorded with a purpose in that which was "written before...for our learning" (Romans 15:4). In Judah, Rehoboam was succeeded by his son Abijam, who was in turn followed by his son Asa. The aim of this article is to examine the reign of Asa.

     Notice Asa's good beginning in 1 Kings 15.9-15. "Asa did what was right in the eyes of the LORD" (verse 11). This means that he followed the way of the Lord, not his own way or that set by his two predecessors who were said to have done evil in the sight of the Lord. The way of man, which often seems right to many, will not lead us to please God but will result in death and destruction (Proverbs 14:12, Jeremiah 10:23). There are not many ways to please God but only the way that is described as "strait" and "narrow" (Matthew 7:13-14).

     As a result of this attitude, he destroyed idolatry and its various manifestations. "And he banished the perverted persons from the land, and removed all the idols that his fathers had made" (verse 12). For "perverted persons" the King James Version has "sodomites," referring to homosexuals. Ritual acts of homosexuality were often associated with pagan idolatry and this is one reason why they were condemned in the Old Testament, along with idolatry in general (Exodus 20:1-5, Deuteronomy 23:17-18). Do we have idols today? Covetousness is a form of idolatry (Colossians 3:5). And the homosexual rights movement has certainly made an idol out of promoting diversity and tolerance for their ungodly lifestyle (Romans 1:26-27). So we must keep ourselves from any idol that would stand between us and God (1 John 5:21). But beyond this, we see that to do that which is right in the sight of the Lord means opposing all evil and sinful practices (Ephesians 5:11, 2 John 9-11).

     In addition, Asa did not let family ties keep him from doing right. "Also he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah" (verse 13). His was not just a religion of convenience inherited from forefathers but of conviction in which he did not allow physical relationships to become more important than serving God. Today, people often refuse to obey the gospel because of devotion to a departed parent who never was baptized. Or they continue to attend a church involved in false doctrine or error because it was where their dear grandparents went. Jesus said, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than me is not worthy of Me" (Matthew 10:37).

     And Asa restored right worship. "He also brought into the house of the LORD the things which his father had dedicated" (verse 15). Under the Mosaic covenant, the house of God was the temple in Jerusalem. Today, we know that God does not dwell in temples made with hands (Acts17:24). Under the new covenant of Christ, God's house is the church, a spiritual people rather than a physical building (1 Corinthians 3:16, 1 Timothy 3:15). As a part of God's church, we need to make sure that we are worshipping right, according to the teachings of Christ (John 4:24). Because of these fine attributes, Asa started his reign well.

     However, we find that Asa made some very serious mistakes in 1 Kings 15:16-22. What happened? There was war between Asa and Baasha, who was fortifying Ramah to embargo Judah. So in an attempt to protect his kingdom he "took all the silver and gold that was left in the treasuries of the house of the LORD and...sent them to Ben-Hadad the son of Tabrimmon, the son of Hezion, king of Syria, who dwelt in Damascus, saying, 'Let there be a treaty between you and me..." (verses 18-19). Asa trusted in political alliances for defense rather than in God. We must never rely upon political methods in our fight for the faith because "the weapons of our warfare are not carnal" (2 Corinthians 10:3-4). Claiming to defend the truth, some resort to character assassination, smear campaigns, name-calling, and other dirty tactics which are of the world rather than of Christ. Instead, we should use the only offensive weapon that God gave us, and that is the sword of the Spirit, which is the word of God (Ephesians 6:17).

     From a physical standpoint, the political alliance worked. "Now it happened, when Baasha heard it, that he stopped building Ramah, and remained in Tirzah" (verse 22). However, this would indicate that Asa must have decided that the end justifies the means. A lot of folks today seem to think the same thing. However, Paul plainly condemned the idea of "let us do evil that good may come" (Romans 3:8). While we are to wage a good warfare which includes standing against all evil and error, we never have a license to violate God's expressed will in the process, as this will cause our good to be spoken of as evil (Romans 14:16).

     Asa also made another mistake. According to the parallel account in 2 Chronicles 16:7-10, when God sent a seer named Hanani to rebuke Asa for his political alliance, the king was angry and put the prophet in prison. He did not like the message so he decided to get rid of the messenger. When the Jewish leaders did not like the truth that Stephen spoke, they determined to get rid of the messenger by stoning him to death (Acts 7:51-60). Paul experienced the same attitude when some became his enemy because he told them the truth (Galatians 5:16). There are people like that today. When the preacher preaches the truth, such as on the subject of divorce and remarriage, and it hits home because there are some in the congregation who are involved in unscriptural marriages, often the result is that the preacher gets fired. This is the same mistake that Asa made and it results from a wrong attitude towards God and His word.

     Asa experienced a horrible fate. "...But in the time of his old age he was diseased in his feet. So Asa rested with his fathers, and was buried with his fathers in the City of David his father..." (verses 23-24). Why did he have such a terrible end? Again we go to 2 Chronicles 16:12 where we are told, "...Yet in his disease he did not seek the LORD but the physicians." This does not mean that it is wrong to go to physicians but that in this case the physicians could not help one who had turned away from the Lord. The Lord wants all of us to seek Him throughout our lives because His ways are better than our ways (Isaiah 55:6-9).

     Yet, this example shows the possibility of one who at one time was a faithful child of God not continuing to seek the Lord and thus losing a right relationship with God. In spite of what some in the religious world teach, it is possible for a Christian to fall. Paul warns us against it (1 Corinthians 10:12). He also cites examples of some in his day who did just that (Galatians 5:1-4). Because of this possibility, it is so important that we listen to the admonition of Hebrews 3:12-13, "Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called 'Today,' lest any of you be hardened through the deceitfulness of sin."

     God may not strike sinners with physical illnesses as punishment today as He apparently did Asa and others in Bible days (like Herod in Acts 12:20-24). But He has a far worse punishment prepared for those who will not seek Him. They will be "punished with everlasting destruction from the presence of the Lord and from the glory of His power" (2 Thessalonians 1:7-9). Asa's end, as will be true of everyone who is disobedient to God, was undesirable because of his sin. Why study about Asa, or any other Old Testament character for that matter? Is this not all just ancient history that does not concern us? The answer is, no, it is part of the "all scripture" which is "given by inspiration of God" (2 Timothy 3:16-17). There are several important lessons that are illustrated by Asa. We must always do what is right in the sight of God (Matthew 7:21). We must trust in God and His will rather than the ways of men (1 Corinthians 1:21). And we must seek the Lord all of our lives to avoid an undesirable end (Revelation 2:10). Thus, such a study can be profitable to everyone. (---Taken from Expository Files; March 2001; Vol. 8, No. 3)

THE UNCLEAN SPIRIT

(Mark 1:21-28)

By Wayne S. Walker

     During His earthly ministry, Jesus performed many different kinds of miracles--He healed the sick; He made the lame to walk, the blind to see, the deaf to hear, the mute to speak; He stilled tempests; He turned water into wine; He caused a few loaves and fishes to feed multitudes; He even raised the dead. While unbelievers deny the truthfulness of all these miracles, perhaps the most controversial kind of miracle that Jesus did was casting out demons. One such incident that occurred very early in His earthly ministry is recorded in Mark 1:21-28. According to the Biblical record, this is not a myth, legend, or fictional account. It is presented as an actual fact. So what can we learn from the story of the unclean spirit?

     First, this man did have what is called an unclean spirit. "Now there was a man in their synagogue with an unclean spirit" (Mark 1:23). The modernistic view is that there is not now and never has been any such thing as unclean or evil spirits. To the modernist, this was just the ancient, superstitious way of explaining natural phenomena such as epilepsy, mental illness, or other physical conditions. It is true that in the Biblical accounts being under the influence of an unclean spirit may sometimes have had various outward manifestations such as mental or physical illnesses in certain cases. However, if we believe the Bible, we must accept the fact that at least in Bible times, unclean spirits did exist and were active. The Bible also refers to them as demons (compare Matthew 8:28 to Mark 5:1-2).

     What or who were these demons? The word itself in the Greek language refers to the concept of the spirit of a dead person come back to haunt the earth, evidencing what many in ancient times may have believed demons were. While the Bible does not teach this concept, the fact is that we really do not know exactly who or what they were. Many believe that perhaps they were fallen angels (2 Peter 2:4, Jude 6). We do know that the devil is said to have had his angels to do his bidding (Matthew 12:22-29, 25:41). So, it is at least within the realm of possibility that demons might have been fallen angels who were allowed in Bible times to be on earth and inhabit people. There is a lot about them, their exact identity, and their origin that we do not know, but, again, Bible believers must accept the fact that demons or unclean spirits did exist and do the things recorded about them in the scriptures.

     Second, this demon knew who Jesus was. "And he cried out, saying, 'Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are--the Holy One of God!'" (Mark 1:23-24). Therefore, we can say that the demon obviously believed in Jesus, because He called Him the Holy One of God. This shows that true, saving faith is more than just believing in Jesus and acknowledging Him as divine. "You believe that there is one God. You do well. Even the demons believe--and tremble!" (James 2:19ff).

     Rather, the Bible teaches that true, saving faith is something that works in harmony with God's will, that obey's God's teachings in all things (Galatians 5:6, Hebrews 5:8-9). Thus, we can understand that we are not justified by faith only but by a faith that acts, that works, that obeys, as illustrated in Hebrews 11:4-8. Each of the individuals named was blessed because "by faith" he DID something. If all it takes to be saved is just to believe that Jesus is divine and acknowledge Him as being from God, then this unclean spirit will be saved!

     Third, Jesus had the power to cast out the unclean spirit. "But Jesus rebuked him, saying, 'Be quiet, and come out of him!' And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him" (Mark 1:25-26). The fact is that Jesus used this same power on many other occasions (Matthew 4:23-25, 8:16-17; Mark 1:32-34, 3:7-12; Luke 4:40-41). Furthermore, Jesus gave His apostles and others this power also (Matthew 10:8; Mark 16:17-18; Luke 10:1-17; Acts 19:11-12).

     What was the purpose of all this? The Bible says that it was to confirm the message being preached so that people would believe that Jesus is the Christ (Mark 16:19-20, John 20:30-31). Thus, we conclude from what is revealed in the scriptures that demons were allowed to be on earth and do what they did in Bible times in order to show the power of God, Christ, and their inspired messengers over Satan, thus confirming the message of the gospel as being of divine origin.

     Fourth, the casting out of this demon led to the conclusion that a new doctrine was being taught. "Then they were all amazed, so that they questioned among themselves, saying, 'What is this? What new doctrine is this? For with authority He commands even the unclean spirits and they obey Him.' And immediately His fame spread throughout all the region of Galilee" (Mark 1:27-28). The Bible teaches that the scriptures, which were revealed and confirmed by the inspired men who had the power to cast out demons and perform other miracles, are complete and provide everything that we need in our relationship to God (2 Timothy 3:16-17). Therefore, we conclude that we have all things that pertain to life and godliness because the faith has been once for all delivered to the saints (2 Peter 1:3-4, Jude 3).

     However, there are many in the religious world who still believe that miracles are being performed, including the casting out of demons, and they have been known to practice supposed exorcisms. Remember the movie "The Exorcist" of a few years ago? Yet, if that were true, then it would be evidence that new doctrine is being revealed. What did Paul say about anyone who would come and claim to be preaching new doctrine? "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed" (Galatians 1:8-9).

     The fact is that the casting out of demons was part of that miraculous activity in Bible times related to the revelation and confirmation of the word. Miracles were involved with revelation in part, and Paul said that what was in part would be done away when that which is perfect would come (1 Corinthians 13:8-10). And we do have the perfect law of liberty (James 1:25). If demons are being cast out today, then we should have new doctrine. However, since the Bible says that there is no new doctrine being revealed after the New Testament was completed, and in fact forbids preaching any such new doctrine, then we have to conclude that demons are no longer active in the same way as they were in Bible times and thus there is no casting out of demons today.

     Jesus talked about those who claim to cast out demons in His name but are not acting by His authority. "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'" (Matthew 7:22-23). Those who claim to be casting out demons today fall into the category discussed by Paul as he described the great apostasy and said, "The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders" (2 Thessalonians 2:9). They are "lying wonders" that the devil uses to deceive people.

     However, there are some important lessons that we can learn from the Biblical accounts of unclean spirits who did actually exist in the first century. One such lesson is that the power of Christ is greater than the power of the devil. Satan may not operate directly as he did in the Bible times through demons, but he is still active. He has his false ministers (2 Corinthians 11:13-15). He is the source of every temptation (1 Thessalonians 3:5, James 1:13-15). He is as dangerous as a roaring lion (1 Peter 5:8). He wants to lead us into sin and keep us in sin so that we can be lost. Yet, Christ has the power to forgive our sins so that we might be freed from Satan's control (Romans 6:3-18). And He has the power to help us overcome the influence of the devil in our daily lives (1 Corinthians 10:13). "Therefore submit to God. Resist the devil and he will flee from you" (James 4:7). (---taken from Expository Files; July, 2004; Vol. 11, No. 7)

THE DEATH AND RESURRECTION OF THE BODY

(1 Corinthians 15:42-44)

by Wayne S. Walker

     Most people try to take care of their bodies. We usually eat good food, take baths, see the doctor when we are sick, brush our teeth, visit the dentist twice a year, get our eyes checked, wear nice looking clothes, fix our hair, and maybe even exercise some. All of this is for the well-being and enhancement of the physical body. However, someday, no matter what we do, we are going to die, and our bodies will be put in the grave where they will return to the dust of the ground from whence they came, unless Jesus comes first.

     Yet, just as surely as the body without the spirit dies, so when Jesus does return, the bodies of all who have or will have died will be raised from the dead and reunited with their spirits. In 1 Corinthians 15:42-44, Paul talks about the death and resurrection of the body. "So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in honor. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body."

      It is very important to note that Paul is not discussing the nature and immortality of the soul in this passage. Rather, he is talking about what happens to the body in both death and the resurrection. Some have misused this passage to teach "conditional immortality," affirming that even our souls cannot be considered immortal until after the resurrection of the dead. However, the subject is introduced in verse 35. "But someone will say, 'How are the dead raised up? And with what body do they come?'" The topic which Paul is addressing is not the soul but the body. What does Paul have to say about this?

     First, he says that it is sown in corruption and raised in incorruption. The word "corruption" apparently refers to the fact that the body is physical and will decay, as God has said (Genesis 2:7, 3:19; Ecclesiastes 12:7). It will be put in the ground and return to the elements from which it was made. However, when it is raised, it will never again be subject to decay but will be incorruptible. This, which is now corruption, will in the resurrection will put on incorruption (1 Corinthians 15:50-54). The reason is that we shall be fitted for an inheritance that is incorruptible (1 Peter 1:3-5).

     Second, Paul says that the body is sown in dishonor and raised in glory. Why sown in dishonor? This probably refers to the fact that we are guilty of sin (Romans 3:23, 5:12). The body or flesh has been the instrument through which we have committed these sins (Romans 8:5-8). However, at least for the righteous, the body will be raised in glory because it will then be perfect or sinless, like Christ's glorious body (Philippians 3:20-21, 1 John 3:1-3).

     Third, Paul says that the body is sown in weakness and raised in power. The very weakness of this physical body is seen in the fact that it wears out, dies, and then decays. In John 11:38-39, after Lazarus became sick and died, Jesus came and commanded the stone of his burial place to be removed. Martha, and probably everyone else there, was amazed because a body that had been in the tomb for four days would be repulsive and offensive. After the body dies, man does not have the power to bring it back to life, in spite of all those horror movies about "the living dead." However, God has power to raise the dead and will do so at the end of time (1 Thessalonians 4:16-17).

     Fourth, Paul says that the body is sown a natural body and raised a spiritual body. The idea of the natural body here is simply that which is physical by nature and hence mortal or subject to death (Romans 6:12-13, James 2:26). However, while the body that is raised will be the same body, it will no longer be natural or physical but spiritual. Paul talks about a change taking place; hence, it will be different in nature. In 2 Corinthians 5:1-4 Paul talks about the destruction of our earthly house or tent, referring to death, and then being clothed with our habitation which is from heaven.

     Paul illustrates this change with the sowing of wheat. "Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain, perhaps wheat or some other grain. But God gives it a body a He pleases, and to each seed its own body" (1 Corinthians 15:36-38). When we sow a seed, it must die in order to produce a new plant. The plant that comes forth is not the same seed that was planted. It is like the one from which the seed came, but it is still different because it is new life.

     One other thing that we need to remember is that in this passage Paul is primarily talking about the resurrection of the righteous. Yes, all of the dead, both righteous and unrighteous, will be raised at the same time (John 5:28-29). However, the blessings of the resurrection that Paul discusses in these verses are reserved for those who are righteous (Philippians 3:10-11). All will be raised, but only the righteous will attain unto the resurrection of life. (---taken from Expository Files; December, 2003; Vol. 10, No. 12)

by Wayne S. Walker

     The fifteenth chapter of the book of First Corinthians is the great "resurrection chapter." Paul begins the chapter by talking about the gospel which he had preached and by which the Corinthians were saved. The basic facts of gospel were death, burial, resurrection, and post-resurrection appearances of Christ. However, some in Corinth were apparently denying the resurrection of the dead, so Paul argues that if there is no resurrection from the dead, the Christ could not have been raised. But he affirms that Christ was raised from the dead and thus became our assurance of a future resurrection from the dead. After discussing the nature of the resurrected body, in verses 53-58 Paul talks about our final victory.

     "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible must put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: 'Death is swallowed up in victory.' 'O Death, where is your sting? O Hades, where is your victory?' The sing of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory thorugh our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord."

     To begin, he says that this final victory involves this mortal putting on immortality (vs. 53-54). Basically, the word "immortality" means that which is not subject to death. Of course, the word "death" is used in different ways. Often it refers to physical death, or separation of spirit from the body (1 Cor. 15.21-22). Sometimes it means spiritual death or separation from God by sin (Jas. 1.15). And other times it denotes eternal death or everlasting punishment in hell (Rev. 20.14). In the context of 1 Cor. 15, which discusses the physical resurrection, the idea of immortality suggests that which is not subject to physical death.

     There are some teach "conditional immortality," saying that soul or spirit is not immortal of itself but only becomes immortal for the righteous in the resurrection. However, while it is true that the soul who sins will die spiritually, the soul or spirit that God made in each of us is not subject to physical death but survives the death of the body (Eccl. 12.7, Matt. 10.28, Jas. 2.26). Furthermore, here in 1 Cor. 15, Paul is not even discussing the nature of the spirit but of the body. "But someone will say, 'How are the dead raised up? And with what body do they come?'" (1 Cor. 15.35). The whole idea is that each of us is a spirit which is clothed with a physical body. At death we become "unclothed," but someday we hope to be clothed with a new spiritual body as Paul writes in 2 Cor. 5.1-4.

     Next, Paul says that this final victory involves the end of death (vs. 55-56). Physical death passed upon mankind because Adam and Eve brought sin into the world. "In the sweat of your face you shall eat bread till you return to the ground. For out of it you were taken; for dust you are, and to dust you shall return" (Gen. 3.19). Therefore, death is an appointment that all of us will keep (Heb. 9.27). However, when Christ returns, death will be completely conquered. "Then comes the end.....The last enemy that will be destroyed is death"1( Cor. 15.24-26). And, of course, this will be accomplished by the resurrection when "the dead in Christ will rise first; then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air" (1 Thess. 4.16-17)

     Again, Paul says that this final victory involves Jesus Christ our Lord (v. 57). It is Jesus who made this victory possible by His death on the cross. "Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage" (Heb. 2.14-15). Also, it is Jesus who will bring this victory about when "all who are in the graves will hear His voice and come forth..." (Jn. 5.28-29). However, in order to be given this victory through Christ we must have faith. "And whatever is born of God overcomes the world. And this is the victory that has overcome the world--our faith" (1 Jn. 5.4). Yet we must remember that this faith is not just a mere acknowledgement of Jesus. Rather, it is an active principle that controls our minds and guides our daily lives.

     This brings us to the last thing that Paul says, which is that this victory involves our working for the Lord (v. 58). No, we cannot earn this great victory by our own works. It is "the gift of God, not of works, lest anyone should boast" (Eph. 2.8-9). It is "not by works of righteousness which we have done, but according to His mercy" (Tit. 3.5). Yes, it is a gift. Paul calls it the victory that God gives to us. Yet like many other gifts, there are conditions attached to receiving it, and these conditions demand our obedience (Rom. 6:17-18, 2 Thess. 1:7-9). The point that Paul is making is that in view of this final victory that God promises to the believer, we need to be as diligent and faithful as we can in doing the work of the Lord because "You see then that a man is justified by works, and not by faith only" (Jas. 2:24). To gain victory over sin through the forgiveness of Christ, we must obey the terms of pardon revealed in the gospel. Then to gain the final victory over death we must continue to be steadfast and immovable, always abounding in the work of the Lord.

     ---Taken from Expository Files; July, 2008; Vol. 15, No. 7

"NOW CONCERNING THE COLLECTION"

(1 Corinthians 16:1-2)

by Wayne S. Walker

     Through the years some have been heard to ridicule the idea of "five acts of worship." When we understand that the Biblical concept of "worship" involves "an act of homage or reverence to God" (see W. E. Vine's Expository Dictionary of New Testament Words, Vol. IV, p. 235) then we can realize that certain acts are acceptable to God as worship because He has authorized them for that purpose--hence, "acts of worship." Most people have no problem agreeing that prayer, singing, the Lord's supper, and even Bible preaching fit into the general category of worship, but there are those profess not to see how taking up a collection can be considered an act of worship. However, the fact is that in giving as the New Testament instructs each Christian is performing "an act of homage or reverence to God," then we should have no trouble accepting this as an act of worship.
     Some words by the apostle Paul should help us to understand more about this. "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come" (1 Corinthians 16:1-2, King James Version). This idea of a "collection" is not just a suggestion or some good advice, but an "order" that an inspired apostle of Jesus Christ gave both to the churches of Galatia and to the church at Corinth. Then Paul provides instruction so that we may have more precise information on the subject.

When is the collection to be taken?

     "Upon the first day of the week." Why specify the first day of the week? We know that this is the day upon which early Christians met for worship, as they gathered together to break bread (Acts 20:7). Later writers identify it as "the Lord's day" (Revelation 1:10). Why God chose this day for this special purpose is not revealed, but it may have something to do with the fact that Jesus rose on the first day of the week (Mark 16:9). Some human churches take up a collection nearly every time the doors are open, but since God specified that the collection was to be "upon the first day of the week," it is the only day that is authorized for a collection by the church. The language also means that if possible Christians should give each first day of the week.

Who should participate in this collection?

    "Let every one of you." To whom was this statement directed? "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints" (1 Corinthians 1:2). Those directed to engage in this collection are identified as "the church" and "saints." The church consists of those who have been saved (Acts 2:47). Saints are those who have been separated from sin (Ephesians 2:19). Basically, the church is made up of those who are saints. Some human churches beg money from nearly anyone and everyone. However, the collection is designed as an act of worship for Christians, not an appeal for visitors to donate.

What exactly is the collection?

      It is an activity in which each member can "lay by him" or put aside his contribution to the Lord. The New King James Version says "lay something aside." It is a gathering together of money for a purpose. According to the New Testament, churches were and are authorized to use their collected funds for three purposes. The first is to support gospel preaching (2 Corinthians 11:8, Philippians 4:15-16). The second is to provide whatever is necessary for the edification of the saints (1 Corinthians 14:26, Ephesians 4:11-16). The third is benevolence for needy saints (Acts 11:27-30, Romans 15:26-28). How did they obtain the funds for these things? This is the only passage which shows how the money is to be collected.

Where is the collection to be put?

     "In store." The New King James Version says, "Storing up." This term implies putting something into a place where goods or precious things are collected and laid up, a storeroom, or treasury. The Jews had a treasury at the temple into which people could put their gifts (Mark 12:41). Even Jesus and His disciples, as they went about their work, had a "bag" into which they put their money for buying what they needed (John 12:6, 13:29). The early disciples brought their money to a common place, after which it was no longer under their individual control (Acts 4:34-37, 5:1-4). This authorizes a church to have a treasury, out of which whatever scriptural needs it has (benevolence, evangelism, or edification) are to be taken.

How is this collection to be given by each individual?

     "As God hath prospered him," or in keeping with his income. Everything we have is from God, the source of every good and perfect gift (James 1:17). He has asked that a certain part of that be returned to Him for the work of the church, but He has not specified an amount or percentage. In the Old Testament, He commanded the people of Israel to give a tithe, that is a tenth (Deuteronomy 12:6-11). However, in the New Testament, tithing is not authorized. The collection is to be a free-will offering in proportion to our prosperity, given cheerfully. "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver" ( 2 Corinthians 9:6-7).

Why should the collection be taken?

     "That there be no gatherings when I come." The word translated "gatherings" is a plural form of the same word translated "collection." God has ordained that elders should oversee the work of the local church (1 Peter 5:1-3). This would include making decisions on what to do with the funds collected. These decisions would still have to be made by the brethren during times before elders are appointed (Acts 14:23). Some explain this passage by saying that Christians should just put their money aside somewhere in their homes and then when a need arises they can put it together to meet the need. But that defeats the whole purpose of the passage. When a need arises, Paul is saying that if the money is collected and put in store, then no one will need to go around to people's houses and gather the money. Rather, it will already be together to draw upon in meeting the need.

Conclusion

     There are two erroneous ideas about this passage which have arisen. One is that because Paul specifies a "collection for the saints," referring to benevolence for needy Christians, this passage can be applied only to taking up a collection for benevolence. It cannot be applied to taking up money for evangelism or edification and, some would even argue, to using any money thus collected for those purposes. What we have here is a specific application of a generic principle. The specific application is how a collection for the saints is to be gathered. The general principle is that whatever funds the church needs are to be gathered by saints laying by in store on the first day of the week. While it is important to understand a passage in its context, sometimes a passage contains a principle that can be applied beyond its immediate context. The context of Deuteronomy 25:4 is very specific about the treatment of oxen, but in 1 Corinthians 9:9-10 Paul saw a broader application.

     The other erroneous idea is that if we can take a passage which, seemingly, concerns only raising funds for benevolence and apply it to raising funds for evangelism, then why can we not also take other passages which concern how funds are spent for benevolence, sending from one church to another, and apply them to how funds are spent for evangelism, sending from one church to another and thus authorizing a sponsoring church arrangement? Actually, this idea is answered in the previous paragraph, but a couple of examples already cited help us to understand the point. It is true that in benevolence one church is authorized to send money to another church when the receiving church is in genuine need (cf. Acts 11:27-30). However, the New Testament pattern specifies that in evangelism the funds were always sent directly to the preacher (Philippians 4:15-16). Paul in 1 Corinthians 16:1-2 deals only with how funds are collected and implies nothing about how they can be spent.

     "The collection" is a subject about which some do not like preached. They assume that whenever there is a sermon on the collection that they are being accused of not giving enough or that someone is trying to wring more money out of them. However, it is certainly a Biblical subject and therefore teaching the whole counsel of God demands that it be addressed. Furthermore, there is definitely a benefit to hearing and practicing what the Bible says on this topic because the Lord Himself said, "It is more blessed to give than to receive" (Acts 20:35). Those who claim to be God's redeemed should be eager to support the church by giving of their means into the collection. (---Taken from Expository Files; November, 2005; Vol. 12, No. 11)

THE INTERPRETATION OF REVELATION

(Revelation 1:1)

by Wayne S. Walker

"The Revelation of Jesus Christ, which God gave Him to show His servants--things which must shortly take place. And He sent and signified it by His angel to His servant John" (Revelation 1:1). No, I am not trying to write a commentary on the book of Revelation. Others have done that, though good commentaries are not as numerous as they might be. My purpose in this article is to take a look at the general methods of interpreting the Apocalypse. Theologically speaking, there have been five major positions taken on the meaning of the context of this book.

1. Preterist

The first is that the message of Revelation is completely past. This is called the preterist view. Preterists believe that the book was written only for the people of John's day and was fulfilled in that time period. That is to say that the signs and symbols referred only to the events of the era in which it was written. The figurative coming of Christ in the destruction of Jerusalem (A. D. 70) is usually sometimes offered as the event in which the book finds its fulfillment. The logical conclusion to this view is that the book has no more than a literary interest and at the most a secondary lesson, if indeed it possesses any value at all, for us. It does not allow for a spiritual application to posterity. It also denies the commonly accepted date for the writing of Revelation which is around A. D. 96.

II. Continuous historical

A second view is that John wrote the book only for succeeding generations. This position is know as the continuous or historical interpretation. It presents the book as a forecast of the church, postulating an outline in symbolic form of the entire course of history of God's people on earth from Pentecost when the church began to the second coming. This, if true, would mean that a part of the book refers to the rise of the papacy and development of the Roman Catholic Church, one part to the Dark Ages, another to the Mohammedan invasion, others to the Reformation, the colonization of the New World, and the rise of technology, etc. A certain portion of the book supposedly concerns the very age in which we live. Some brethren have even found the Restoration in it. However, this position affords absolutely no meaning to the Christians to whom it was written, and any interpretation that ignores this point is useless.

In his Cincinnati [OH] debate with John B. Purcell, an official in the Roman Catholic Church, Alexander Campbell expounded this view of Revelation. he indicated his belief that some of the imagery of this book referred directly to the Roman church. This opinion is probably the most widely accepted of those other than Catholics. Many New Testament Christinas, following Campbell, believe this also. They may reason, and correctly so, that Revelation must contain some comfort to all suffering Christians, such as those persecuted by the Roman church, even as it did to those who were persecuted by the Roman Empire. Therefore, they conclude that the book must have some form of "continuous" application. In this, I think they misunderstand the historical viewpoint. It does not propagage that the message applies "in some sense" to later times, but that it relates specifically to a distinct calendar of events in earth's history. In view of what we know about the purpose of the book, it is simply not a workable theory.

III. Futurist

Another interpretation propounds that the Apocalypse deals only with the future. This view is known as the futurist position and is held by dispensationalists and millennialists. These expositors teach that the letter was not for John's day nor for the nearly two thousand years that have passed since then. Rather, to them it is a prophecy of the so-called "end time" or "last days" surrounding the second coming of Jesus. The explanation will vary with the exegete, but generally, the seven churches of Asia in chapters one through three are made to represent the seven "church ages" of time. Then chapters four through nineteen are placed just before the advent of Christ, if one is a postmillennialist, or just after the "invisible" descent, known as the "rapture" of the church and the "tribulation" for those left on the earth, if one is a premillennialist.

In 20:1-10 comes the literal millennial reign of Christ on earth, followed by the judgment in verses 11-15, and then the final state in chapters 21 and 22. Most millennialists view the final state as heaven, although materialists like the Watchtower and Armstrong's organizations look at it as a paradise on a renewed earth. But this whole explanation again overlooks the needs of the first century Christian, and completely disregards John's statement that these are "things which must shortly come to pass" (1:1). It is a figment of someone's imagination having no support from the rest of the Bible nor from the book itself.

IV. Allegorical

Fourthly, there is the position that Revelation is neither past, present, nor future, but allegorical in its nature. Such a position is referred to as the philosophical, spiritualistic, or idealist view. It states that the book has no reference to actual events or persons in any time, but is only the presentation of great principles or forces at work, in which the spiritual forces are victorious. These principles are illustrated in symbolic visions and are supposedly intended to guide and encourage the followers of Christ in all ages, so this view says. It calls for a "totally spiritual" outlook of Revelation, much as Christian Science regards the whole Bible, i.e., written in two languages--one the language of the written words; the other, the language of the eternal Spirit. But as understanding the book in this fashion would be totally subjective, this view,in fact, offers no real objective meaning for anybody.

V. Revelational

The final view of Revelation, the alternative to all these other positions, is what I choose to call the revelational viewpoint. Simply stated, the book was written for past, present, and future. Homer Hailey called this the historical background interpretation. He wrote that the book was "written for the people of that day, fulfilled in the events of the first two centuries (some extend it longer), but in this background is seen a message for all time." Actually, this is the proper understanding of all God's revelation. Divine revelation (in the aggregate sense, not just the particular book by that name) must be meaningful to Christians of every age. No one can deny that 1 Corinthians was written specifically to the church at Corinth to deal with actual problems in that congregation. But in God's wisdom, Paul's teaching concerning Corinthian troubles is applicable to the Lord's kingdom today also. The same ist rue of John's Apocalypse.

Conclusion

The words John wrote to the early Christians of New Testament days who were persecuted by the Roman Empire were also able to comfort those who were mistreated by the Catholic Church in the Middle Ages; they could offer hope to those abused for their faith by local chiefs in Africa during the nineteenth century; and they can be used to provide patience for believers today who are suffering under Communistic rule--even though none of these later situations are particularly described in the book. Reflecting upon the foregoing interpretations, I find myself concluding that the last position is the only one that projects a reasonable basis for understanding the book of Revelation in light of what we already know about God, His nature, the process of inspiration and revelation, and subsequent history. May we study John's message from Patmos with open minds and a view to gleaning whatever application is available for us today.

Bibliography

Hailey, Homer. "The Book of Revelation" classnotes, Florida College.

Miller, James P. The Saints Victorious, Miller Publications.

Warnock, Weldon. Revelation: Message from Patmos, Cogdill Foundation.

(---taken from Torch Magazine; November, 1976; Vol. X, No. 11; pp. 16-19)

THE SECOND DEATH

(Revelation 21:8)

by Wayne S. Walker

     "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death" (Revelation 21:8). There are four times in the book of Revelation that the phrase "the second death" occurs. They are: 2:11; 20:6; 20:14; and 21:8. This last verse gives a list, not complete, of some who will have their part in the second death. This term does not denote, as some affirm, eternal extinction. The definition of death is not annihilation but separation. The first death takes place at the physical separation of the body and soul (James 2:26). The second death will happen at the everlasting separation of God from wicked men in hell. Because of the eternal consequences as well as the practical relevance to today's society, an in-depth look at the various descriptions found in this passage is profitable and sorely needed.

     The first word, fearful, is translated from a term meaning "timid, cowardly." It does not refer to respectful reverence and awe of Ecclesiastes 12:13, nor to the wholesome dread of punishment in Matthew 10:28 and Hebrews 10:31. Jesus defined it in Matthew 8:26 when He asked, "Why are ye fearful, O ye of little faith?" This kind of fear is caused by a lack of faith. Jesus spoke of another fearful individual in Matthew 25:24-25. The one-talent man failed to do what he ought to have done because, as he put it, "I was afraid." He was subsequently rejected as a wicked, slothful, and unprofitable servant. There are many like him today. Talk to someone about obeying the gospel and he may reply, "I'm just afraid I can't live it." Bring up a good scriptural work in a business meeting and someone nearly always objects, "I'm afraid it won't do any good." These people are fearful. David wrote, "Yea, though I walk through the valley of the shadow of death, I will fear none evil." Why? "For thou art with me" (Psalm 23).

     The word "unbelieving" is translated from a word that means "faithless." Everyone has faith in someone or something. "But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). We choose either to believe in God, or to believe in something else--men, naturalism, worldly wisdom, etc. Faith or belief in Jesus Christ as the divine Son of God is absolutely essential to being saved (John 8:24, Acts 16:30-31, Ephesians 2:8-9). How can we obtain such faith? "So then faith cometh by hearing, and hearing by the word of God" (Romans 10:17). God has caused to be written in the scriptures everything we need to "believe that Jesus is the Christ, the Son of God" (John 20:30-31). However, true, saving faith is more than just accepting the existence of God and recognizing the deity of His Son. It demands that we act in obedience to the Lord's commands. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love" (Galatians 5:6). [Note: this paragraph was not included when the article was originally printed.]

     Next, there are those described as abominable. The root of this word meant "to stink or cause a stench." Thus it means "foul, defiled, polluted." It is used spiritually in Titus 1:15-16. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." In this passage Paul identifies those who are so depraved and corrupt that their every thought was evil. They could take even the most harmless and innocent situations and, in their twisted minds, make them into something perverted. It sounds like mankind of Noah's day, of whom Moses wrote, "Every imagination of the thoughts of his heart was only evil continually" (Genesis 6:5). The reason people are abominable in their way of living is that they are abominable in their way of thinking (Proverbs 23:7). Is this not true of many in our society?

     Following the abominable are murderers. The basic meaning of this word is "one who commits a homicide." Unlawfully taking the life of another was condemned by the Ten Commandments which stated, "Thou shalt not kill" (Exodus 20:13). This was interpreted by Jesus to mean, "Thou shalt do no murder" (Matthew 19:18). In both Romans 1 when Paul listed the sins of the Gentiles, and in Galatians 5 where he catalogued the works of the flesh, he mentioned murder. One look at the morning newspaper is enough to convince us that this is a serious problem in our land. But the Bible speaks also of a different kind of murderer. "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him" (1 John 3:15). Abel's murder occurred because Cain first became wroth. Anyone who is angry with his brother unjustly, who harbors hatred, malice, and envy in his heart against anyone is as guilty as a murderer, for it is this anger which causes the murder and which Jesus forbade in Matthew 5:21-22.

     After murderers come whoremongers. The Greek word here is the source of our English word "pornography." Translated in the American Standard Version as "fornicators," it means "one who engages in unlawful sexual intercourse for gain or lust." Originally, it referred specifically to male prostitutes, but later came to be used of sexual immorality in general. As such, it includes a multitude of sins. Practically every impure practice would fall into this classification: pre-marital relations which we call fornication (1 Corinthians 7:2); extra-marital relations, called by the world as "having an affair" but referred to in the Bible as adultery (Hebrews 13:4); unscriptural divorce and remarriage (Matthew 19:9); homosexuality (Romans 1:26-27); prostitution (1 Corinthians 6:15); and a whole host of other activities labeled by Paul as "such like" in Galatians 5:21. Another form of immorality which people do not often consider as such is that suggested by the term "pornography." Jesus said in Matthew 5:28, "Whosoever looketh upon a woman to lust after her," whether she be on the street, on the movie or television screen, or on the pages of a magazine, "hath committed adultery with her already in his heart." Pornography, as well as all the other sins mentioned here, is sexual immorality.

     Another group listed is sorcerers. This word is the basis for our English word "pharmacy." It originally meant "one devoted to the magical arts who prepares or uses magical remedies, potions, spells, and enchantments." As many of these ancient wizards used drugs to produce their spells, the word also came to mean "one who uses or administers drugs." Thus two kinds of people fall into this classification. First there are those who engage in black magic, occultism, and their related fields. Witchcraft is one example, and there is an amazingly increasing number of so-called witches in our nation. Satanism is another example, as are astrology and fortune telling. Those folks who write the horoscopes in the newspapers are sorcerers, according to the Bible. The second form of sorcery involves taking drugs as an escape from life by inducing a sense of euphoria or ecstasy as the ancient magicians did, and as far too many people do today.

     Idolaters come after sorcerers. This means simply, "one who engages in idolatry, a worshipper of false gods." This was a real problem with first-century Christians because Greek, Roman, and barbaric deities were numerous, and economic pressure was often strong to become involved in their worship. 1 John 5:21 warns, "Little children, keep yourself from idols." Modern mankind is too sophisticated to bow down before a graven image of metal, stone, or wood; yet he has his idols. Paul called the covetous man an idolater in Ephesians 5:5 and Colossians 3:5. Anything that comes between a man and God, that hinders his service to the Lord and keeps him from putting Christ first in his life, is an idol. And money seems to be one of the most prevalent (1 Timothy 6:9-10). Jesus said, "Take heed, and beware of covetousness..." (Luke 12:15). To gain all the money of the world and lose one's soul is to get the short end of the deal (Matthew 16:26). The words of Cecil F. Alexander should be heeded by all: "Jesus calls us from the worship Of the vain world's golden store; From each idol that would keep us, saying, 'Christian, love Me more.'"

     Finally, all liars shall have their part in the lake that burneth with fire and brimstone. Not just a few liars, or some liars, or most liars, or even only liars outside the body of Christ, but all liars. A liar is "one who speaks falsely or deceitfully; one who tells a falsehood." Such was forbidden by the law of Moses. The Decalogue commanded, "Thou shalt not bear false witness" (Exodus 20:16). "A lying tongue...(and) a false witness that speaketh lies" are two things the Lord hates (Proverbs 6:16-19). Paul echoes the same idea in Colossians 3:9-10 as he discussed the change that should take place in the Christian's life as a result of his conversion. He wrote, "Lie not to one another;" why? because we "have put off the old man, and have put on the new man." In a parallel passage, Ephesians 4:25, he not only prohibited lying but also gave a positive instruction as the antidote. "Wherefore, putting away lying, speak every man truth with his neighbor: for we are members one of another." If a man spends all his life telling the truth, he will have neither time, occasion, nor desire to speak falsely. And James went right to the heart of the matter when he said, "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth" (James 3:14). When a person harbors envy and strife in his heart, he is more prone not to tell the truth. Remove the cause (jealousy, etc.) and you will remove the problem of lying.

     So, we have an identification of some of those who will be tormented in the place of everlasting fire prepared for the devil and his angels. It isn't a very pretty picture, is it? Certainly it does not represent the kind of people you and I would want to dwell with forever. Along with the other descriptions of hell--e.g., the place of outer darkness where there shall be weeping and gnashing of teeth--it should make us want to avoid it at all costs. But what are you doing to prepare for heaven? "He that believeth and is baptized shall be saved" (Mark 16:16)--saved from his sins, from the guilt of his sins, and after a life of faithful service to God from the consequences of his sins, which is the second death (Romans 6:23). And "he that overcometh shall inherit all things" (Revelation 21:7). Only the faithful, zealous Christian will escape the vengeance of Christ, i.e., everlasting destruction from the presence of the Lord (2 Thessalonians 1:7-9). It is an awesome thought. Truly, "It is a fearful thing to fall into the hands of the living God" (Hebrews 10:31).

(Taken from Faith and Facts, April, 1981; Vol. 9, No. 2; pp. 41-45)