Barnes church of Christ

In this third and last article in this series of articles on heaven, we will try and do the impossible; that is to describe heaven in earthly terms and in contrasting terms. Even words which may not refer to heaven may yet be true of heaven. What can this possibly mean?
People have read and have been thrilled at these words: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4). These words may not refer to heaven, as pointed out in an earlier article, but we can be sure, there will be no tears in heaven, there will be no sorrow in heaven, there will be no crying in heaven, there will be no pain in heaven, and there will be no death in heaven! All these things are by nature earthly and all in heaven will be heavenly by nature. So, yes it is possible for words which may not actually refer to heaven in the context to describe the nature of heaven nevertheless.
Give thought to the following contrast between the “terrestrial” body and “celestial” body, as Paul writes; the “terrestrial” body is described as: corruption, dishonour, weakness, natural, earthy, and mortal; while the “celestial” body is described as: incorruption, glory (honor), power, spiritual, heavenly, and immortality. (1 Cor. 15:40-53). As Paul describes the “celestial” body, is he not also describing heaven? Yes he is! However, do we really have the ability to understand something that is “incorruptible” and “immortal”? How can we, seeing all that we know is corruptible and mortal? Here is our problem; here is God’s problem, if you will, in trying to describe heaven to us mortals! Nothing corruptible can truly describe the incorruptible; nothing mortal can truly describe the immortal.
Let us go back to the beginning, to creation. Here we read: “And God said, Let us make man in our image, after our likeness …” (Gen. 1:26). Moses wrote that God – and this is the Godhead, as seen in the plural pronoun “us” in the text – made man in “our image,” and “likeness.” These words must refer to the spirit of man, the part of man that is unseen! So, even though within us is a “spirit” that is made in the “image” and “likeness” of God, like God, it is unseen and indescribable! It is immortal, in that it will always exist; either in heaven or hell. However, this “spirit,” if heaven is the eternal home, will be clothed upon with a body that is incorruptible, and immortal. Why is this? Because this is the nature of heaven!
Now, just for the sake of writing, let us suppose that the following words were written to describe heaven: “And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass” (Rev. 21:18-21). First, these words are highly figurative! What would an immortal spiritual being have need of a street made of mortal, corruptible “pure gold?” Here is the real question: “Do these words, even if they were used to truly describe heaven, make you want to go to heaven?” Is this your motivation for eternal life? I think not! We can have material things, yes, even gold, in this life!
The desire to enter heaven is not material in nature; as these are the desires of this life! No, heaven is far more than these! The apostle wrote: “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Pet 3:11-13). Seeing that all material things, including this earth, shall be “dissolved,” Peter says, “nevertheless we, according to his promise, look for new heavens and a new earth.” Peter is not writing about a purified earth and heavens, but a “new” earth and heavens. The key word is “new” which is used two times. It is the Greek “kainos” and means, “1) new, as respects substance , unheard of.” Of course, Peter must use words which we know as in other cases, otherwise, they would have no meaning whatsoever!
But, keep in mind, the “new” is of the “unheard of” nature; truly indescribable to the human mind. Heaven is unlike anything we know; so far above all things of this life that words do not have the ability to describe it. So, what can we say? What a place, a place of the heart, a place of the spirit, a place of all our desires! Friends, it is a place prepared only for those who obey the gospel and live faithful until death. Don’t miss it!!

— Frank R. Williams

The subject of heaven thrills the spirit of every spiritual minded person! The thought that we may not know as much about heaven, the eternal of the saved, is most disturbing to us. There is no question that heaven is truly the eternal home of the saved and this is reassuring, even if we do not know as much about the eternal home as first we thought!
The first thing we know about heaven is that it the home of God! Here we refer to all that is God; thus, the Godhead, known to us as the Father, Son, and Holy Spirit (Matt. 28:20). It is also the home of those heavenly creatures known as angels, which will come with the Lord when he comes to judge (Matt. 25:31). To the saved, heaven is the eternal abode of “the Majesty on high” and the Son who sat down on his right hand (Heb. 1:3). Heaven is the place from which we look for the Lord to come again, just as he was taken up (Acts 1:11). Yet, we are stunned to realize that we know so little about heaven itself!
It might surprise you to read that heaven is the indescribable! Why would anyone write such a things, after all, don’t we have sixty-six books in which inspired writer after inspired writer wrote about heaven? Yes, yes, we sure do! But these writers did not describe heaven itself, at least not ever much; even in those passages in the book of Revelation, which may not refer to heaven at all; as they used physically known things to reveal to us the unknown spiritual things. Physical things can never fully reveal, nor describe, spiritual things! Therefore, our knowledge of heaven is most limited!
Jesus did say, “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2-3). In these words Jesus truly thrilled our hearts, but, just what did Jesus really tell us about heaven itself? He used the Greek “mone,” which is used but two times in the New Testament and both times by Jesus in the Gospel According to John. The second time is in John 14:23: “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode (mone) with him.” So, we have two English words, “mansions,” and “abode.” If you are looking for an English word to describe the greatest place the human mind has ever heard of, what word do you use? If you are living in 1611, the time of the King James Version, the greatest “abode” was a kingly mansion! It is a place of many rooms, with all the best things of the times for the guest. Remember, even the Son of God is limited when it came to describing spiritual things to humans; as he could only use words we humans knew. Therefore, “mansions” is a good word, though it is still limited when it comes to fully expressing the grandness of heaven!
The apostle Paul may help us in our understanding of heaven, even though heaven is not his direct subject. He wrote: “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” (2 Cor. 5:1). Of course, the apostle is addressing our physical body, “our earthy house,” which is subject to being “dissolved;” but the apostle assures us “we have a building of God, an house not made with hands.” This requires a few words. The word “dissolved” means “to dismantle,” as one would do a tent; thus, Paul is likening the process of physical death to the dismantling of a tent-dwelling. But he does not leave us in doubt, as he reveals that which replaces the earthy is the spiritual; “a building of God, an house not made with hands, eternal in the heavens.” It is a spiritual body “eternal in the heavens.” It is totally suitable for heaven; it will fit, it will be right at home in those “mansions!” Heaven is, therefore, incorruptible and immortal. No wonder the apostle went on to write: “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven” (2 Cor. 5:2).
One final thought, just here, it needs to be understood that when we die we do not go to heaven, the eternal home of the saved! No, at death the spirit being separated from the body (James 2:26); it is at this time the spirit/soul of both the saved and the lost go to Hades. There we are reserved until the second coming of the Lord and judgment; then, following judgment; Jesus said: “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). “Life eternal” is in the eternal home – heaven!

— Frank R. Williams

It seems only natural to study the subject of heaven after a study of “hell.” As a matter of fact, I would like to know more about heaven than I would about hell. You see, I have no desire to go to hell, be it the Greek “Tartarus” (2 Pet. 2:4), or “Gehenna” (Matt. 10:28). Of course, it must be understood, no one who dies can miss going to “Hades,” all who die go to “Hades” at death! It is true, not all go to the same place in “Hades,” as it has both a place of comfort and torment. You remember, the “rich man” in Luke chapter sixteen was in “Hades,” but he was in “torment;” while Lazarus “the beggar” was also in “Hades,” but he was comforted. Jesus makes the point that a “great gulf” was fixed between them through which no one could pass. So, no one can miss “Hades” who dies; while on the other hand, the Bible reveals that “most” souls will never see heaven!
So, what do you really know about heaven? It might surprise you how little you know about heaven, the eternal home of the saved. One writer, which was found in a search on the internet, wrote: “Neither the artist’s brush, the sculptor’s chisel, nor the theologian’s exegesis can depict the things which God hath prepared for them who love Him.” (Liberty University Online Bible College, Leman Strauss). As true as the words are in the first part of this statement; the scripture quoted: First Corinthians chapter two, verse nine, do not refer to heaven, the eternal home of the saved. The full text reads: “But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” The first words, “But as it is written,” means this is a quotation from the Old Testament. In fact, it comes from Isaiah 64:3; though the words are somewhat different, the Holy Spirit gave Paul the Greek meaning of the Hebrew words. They do not refer to heaven, the eternal home of the saved, but to the blessings of being in the church, the kingdom of Christ. The words, “the things which God hath prepared for them that love him,” are things which those who obey the gospel of Christ receive! The point being, this, “taking a text out of context,” is one of the problems we have when it comes to knowing about heaven, the eternal home of the saved!
So, what do you know about heaven, the eternal home of the saved? More than likely you know more about what does not refer to heaven, than what does refer to heaven. Even those beautiful words from the book of Revelation, which are so often read, may not refer to heaven at all. What words? These words: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4). It is most important to notice the words that appear just before verse four, as they are most revealing; read with great care: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Rev. 21:1-3). Did you notice that whatever John saw, it was “coming down from God out of heaven?” It was “prepared as a bride adorned for her husband.” Please answer this question: What is the bride of Christ? Is it not the church? John is describing a victorious church as it relates to events, “for time is at hand” (Rev. 1:3 and 22:10). Therefore, John writes: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Whatever “the holy city,” “new Jerusalem,” and “the bride adorned for her husband,” may refer to, they were said to be “coming down from God out of heaven,” not going to heaven and not referring to heaven! The Book of Revelation is a book full of symbolic language; it is filled with figures of speech. It is a book that uses physical things to reveal spiritual things. One must be very careful when studying this book and this is so true with references which may appear to refer to heaven.

— Frank R. Williams

In this last article in the series, we will look at the Greek work “tartaroo” which is found but one time in the New Testament. The only writer to use this word was the apostle Peter and he did so in the following: “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). It is to be understood at the beginning, this verse is one of debate, as to meaning and subject. It is clear that Peter is addressing the fact God punished the evil doers. This is not a subject of debate! It is as though Peter is saying, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment, he will not spare you either!” Therefore, the first point is fully understood!
Before looking at the Greek word and what it means, let us notice a few things in the text itself. Peter is writing about “the angels that sinned” and he says three things about them; first, they were cast down to “hell;” second, they were “delivered” into “chains of darkness;” and third, they were “to be reserved unto judgment.” There is nothing good about any of these three points! This leaves us with two major points of debate: 1) the word “angels” and 2) the word “hell.”
First, a study of the word “angels” will be of great help, not only here, but elsewhere as well. The Greek word translated “angels” is “aggelos” and means: “a messenger, envoy, one who is sent, and a messenger from God.” The translators have done us a disservice by translating this Greek word into our English word “angel.” They should have translated it into the English word, “messenger,” and allowed us the freedom to determine if it is a heavenly or earthly “messenger.” By translating the Greek nearly always into the word “angel,” they have, in some cases, misdirected us. Therefore, it is my conclusion, in the text under study that the Greek word “aggelos” should have been translated into the English word “messenger;” thus allowing us to determine, was Peter writing about heavenly “messengers that sinned,” or was he writing about earthly “messengers that sinned?” It is my humble opinion, after years of study that Peter is writing about earthly messengers who sinned!
Second, the Greek word “tartaroo,” and to what does it refer? It is a place the wicked dead go, thus, spirits of the dead go to suffer punishment, but not the final punishment! Now, take the time and think; asking yourself this question, “What does this remind me of, that has already been studied?” Does it not remind you of the rich man, who was in “hades” being in torments, as he suffered for his evil? Yes, it does! It is only natural to conclude, that “tartaroo” is the place in “Hades” which equals the word “torments.” Therefore, “tartaroo” is the place the “messengers” who sinned were case down to, and being “reserved unto judgment.” The whole text lines up with Hades, and the part described in the word “torments” and being reserved unto the final judgment.
At the resurrection, when Christ shall come, the bodies shall come forth out of the graves and the spirits shall come forth out of Hades, both the just and the unjust; “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). Remember what Jesus said: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left” (Matt. 25:31-33). The end result of this text reads: “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46).
It needs to be understood, that at death, our spirit/soul does not go to heaven, if we are saved and neither does it go to “Gehenna,” if we are lost! No, all souls at death go to Hades, there to wait for the second coming of Christ, the final judgment, then, eternal heaven or hell. With this, it is hoped that you have a better understanding of “Hell.”
My friends, we are all determining our eternity as we live day by day; we cannot change the truth: “And being made perfect, he became the author of eternal salvation unto all them that obey him” (Heb. 5:9). God’s grace is in obeying his dear Son. Forgiven waits on those who “obey him!” God’s grace is found in: believing the gospel, repenting of our sins, confessing Jesus is Lord, being baptized unto remission of our sins, and living faithfully unto death. You are not going to find God’s grace somewhere else!

— Frank R. Williams

So, just what part of “hades” do you think the spirit of Jesus went to? It was with this question that we ended the first article under the above heading. We learned that “Hades” has three parts: 1) “Abraham’s bosom,” where Lazarus was comforted; 2) the “great gulf” through which no one could pass; and 3) “torments” where the rich man found himself. Now, just think for a moment, Jesus was without sin, he did everything his Father desired of him, he was righteous; therefore, just where would his spirit fit in a place of “torments, or in place of “comfort?”
To answer the question, biblically, let us go to “Golgotha, that is to say, a place of a skull,” where Jesus is being crucified with two malefactors, one on the right and one on the left. One of these spoke words of honesty, which also might indicate repentance, to the other: “Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss” (Luke 23:40-41). Then, he also spoke to Jesus some most remarkable words: “Lord, remember me when thou comest into thy kingdom” (Luke 23:42). Remarkable in that he is speaking to a dying man, but talking about his coming into “thy kingdom.” This robber, being a dying man himself, speaking to a dying man, about a kingdom that does not yet exist, but will exist in the near future. But, back to our question, “what part of Hades did the spirit of Jesus go at his death?” Jesus’ following words will answer the question, as he said to this man: “Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23:43). Now, which goes together, “torments” and “paradise,” or “Abraham’s bosom” and “paradise?” You don’t have to be a “Rocket Scientist” to answer this question, but you do have to be honest! It is clear that “paradise” and “Abraham’s bosom” are the same place; therefore, the part of Hades that the spirit of Jesus went to was the same place Lazarus, the beggar, went, “Abraham’s bosom” is equal to “paradise!”
Let us not forget how we got to this subject in the first place. It is a misunderstanding of Peter’s quote from Psalms 16:10, in Acts 2:27 – “Because thou wilt not leave my soul in hell (hades, frw), neither wilt thou suffer thine Holy One to see corruption.” Note that the King James word “hell” in this verse is the Greek “hades,” which clears up one false idea, that Jesus went into “hell,” meaning eternal hell, the Greek “geenna” (Gehenna). But, is there another passage that some use to teach this same doctrine? Yes there is and it is time to look at it. The passage reads: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:18-20). First, please notice that the word “hell” is not to be found in the passage! It was “by the Spirit” that Jesus is said to have “went and preached unto the spirits in prison.” The conclusion reached by some is that the word “prison” refers to “hell.” However, let us notice just who these “spirits in prison” are; Peter identifies them “which sometime were disobedient, when once the longsuffering of God waited in the day of Noah,” then he hit the nail on the head, “while the ark was a preparing.” So, there are the “spirits in prison.” In what “prison” were they in? How about “prison” of sin? Let us remember Noah was a “preacher of righteousness;” as Peter wrote on the same subject: “And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly” (2 Pet. 2:5). Therefore, it may be concluded that Jesus, through the same spirit by which he was quickened, preached through Noah to those during the time the ark was being prepared. The time the preaching was being done, was “when once the longsuffering of God waited in the days of Noah.” No, Jesus did not go into “Gehenna,” eternal hell, giving people a second chance. Ask yourself this question: “How many souls would be left in hell, if they had a chance to get out?”
One last thought by way of conclusion. When viewing eternal hell, “Gehenna,” Jesus taught that it is eternal, in fact, he used the word to describe both heaven and hell: “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). The English words “everlasting” and “eternal” in this verse are the same Greek word, “aionios.” Therefore, whatever it means in one, it means in both!
This leaves us with the third word which is translated “hell” in the New Testament. This will be the subject of the third and final article in this series.

–Frank R. Williams

One thing most people know about “hell” is that they do not want to go there! Just how, or what is necessary to avoid going to “hell” may be a most unknown to these same people, however. It is known by many that Jesus went to “hell” after death. This comes from the words of Peter on the day of Pentecost, as he quoted from the Psalms: “thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (Acts 2:26; Psa. 16:10).
It is from the Psalms, which Peter quoted, that a false doctrine arose, and it came about because people did not know that in the New Testament the inspired writers used three different Greek words which are unfortunately translated in the King James Version into our one English word “hell.” Therefore, the first thing a person needs to know about the word “hell” is that there are three Greek words translated “hell.” A person is never going to really understand the subject without this knowledge. Without this knowledge, a person may conclude that Jesus did in fact go into the place known as eternal “hell.” However, the Bible never teaches such!
The first thing we need to know, what are the three Greek words and to what do they refer? First, let us take the Greek word “geenna” which better known as “Gehenna.” Thayer says of this word: “This was originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast out and burned; a fit symbol of the wicked and their future destruction.” However, the valley of Hinnom has a history which is most unpleasant as it relates to the Jews. The Valley of Hinnom had a very horrendous history in ancient times. It was used as a place where the pagan worshipers did all sorts of vile and wicked things – including burning children alive as sacrifices to the idol Moloch. Worse yet, it appears that there was a time when even Israel offered their children as a sacrifice to the idol Moloch in the Valley of Hinnom. In the time of Jesus, it truly was a place, “Where their worm dieth not, and the fire is not quenched” (Mark 9:48). This is the place Jesus used as a figure of eternal “hell.” The New Testament never says that Jesus went to this place!
Second, let us look at the Greek word “hades,” which is also translated “hell.” This is the word that so many fail to understand; in fact, many read the New Testament as though this word does not appear at all. This is the word used by Peter as he quoted from Psalms 16:10, in Acts 2:26: “thou wilt not leave my soul in hell (Hades, frw), neither wilt thou suffer thine Holy One to see corruption.” Yes, this is the place Jesus’ spirit went when his spirit departed his body. Remember here the word of James: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26). When Jesus died on the cross, his spirit departed his body and his spirit went to Hades. However, this is only part of the story when it comes to Hades!
When looking at Jesus’ death, keep in mind his body was taken by Joseph of Arimathaea: “And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed” (Matt. 27:60). His spirit, on the other hand, went into Hades, as God would not “leave” his “soul,” his “spirit” in “hades.” His body was not in the sepulcher long enough to “see corruption,” not long enough to“stinketh” (as in the case of Lazarus) (John 11:39). To understand “hades,” we need to study of the “rich man and the beggar Lazarus. This is not the Lazarus whose body “stinketh.” The story is in Luke chapter sixteen. There was a rich man who died, whose body was buried and his spirit went to “hades,” which was in “torments.” On the other hand, Lazarus the beggar was in “Abraham’s bosom” a place of comfort. The “rich man” being in “torments,” was told, when he desired that Lazarus might come and comfort him, “there is a great gulf fixed” between “Abraham’s bosom” and the place of “torments,” and that no one could pass. Therefore, Hades is a place of departed “spirits” which has three parts: 1) “Abraham’s bosom,” 2) the “great gulf,” and 3) “torments.”
Now, here is the question, “The spirit of Jesus went into Hades, but what part did his spirit go?” Before going on, just what part of hades do you think the spirit of Jesus went? In the story above, it is clear the “rich man” was an evil man. Why you ask? Well, there was Lazarus, a beggar in need and the “rich man” who never offered to help him; no, not even with the “crumbs which fell from the rich man’s table.” He went to the part of “hades” describes by the word “torments,” while “Lazarus” was comforted in “Abraham’s bosom.” So, just what part of “hades” do you think the spirit of Jesus went?
We will answer the question as we study more on subject in the second article, “What do you know about hell?”

— Frank R. Williams

If a person believes in “fate,” it will affect the way he lives! Let us say, you are going into battle, if you believe in “fate,” “whatever will be, will be,” then, you enter the battle with reckless abandonment; for whether you live or die, has already been predetermined. Putting your life in danger, does not change “fate!”
Let us say, you have done all within your power to stay alive through a great battle; does this mean you will not be killed in battle? No! There are innumerable occurrences that could adversely affect you and bring about your death. Believing in “fate,” you recklessly abandoned all caution, throwing yourself into battle. Why? Because you are a Muslim, which means, one who submits to the will of Allah. By accepting Allah’s power, knowledge and control of your destiny, you have learned to submit to what he has prescribed for you; be it life or death, “whatever will be, will be!”
The Muslim term for “fate” or as they would say, “divine destiny,” is Qadar. This belief keeps the Muslim from becoming too boastful or too despondent, be things good or evil; as it is the will of Allah! If tragedy strikes, the Muslim understands it is the will of Allah. This way he has learned to accept it with patience and humility; not with despair and frustration. You see, “whatever will be, will be!” Therefore, the Muslim believes that “Qadar,” “divine destiny,” or as we are using it in this series of articles, “fate,” will keep him from becoming too boastful or arrogant.
The idea of “fate” translates itself into “fatalism,” which is the belief that all events are predetermined in advance and cannot be changed; therefore inevitable. The Bible does not teach “fate;” thus, it does not teach “fatalism.” However, the Bible does teach that certain actions do lead to certain results; as in cause and effect. Therefore, give thought to the following. First, “He that soweth iniquity shall reap vanity: and the rod of his anger shall fail” (Pro. 22:8). Is this generally true? Yes! It is not “fate,” but a general principle of life. Second, “But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul“ (Pro. 6:32). Is this “fatalism?” No! But it is another general principle of life. Third, “The foolishness of man perverteth his way: and his heart fretteth against the LORD” (Pro. 19:3). Is this “fate” as generally understood? No! But it is biblical truth! Now, it is important to notice the difference in the words of the third point and the other two. The first two are general principles of life, while the third one is a spiritual truth in our relationship with God. The Bible does not teach “fate,” neither does it teach “fatalism!”
So, what does the Bible teach? The Bible teaches the free will of man; the free moral agency of man. It is clear that God created man as a free moral agency and this is seen in the commandment which God gave to Adam: “Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen. 2:16-17). Was Adam free to eat of “tree of the knowledge of good and evil?” Yes, he was and he did! Both Adam and Eve ate of the tree and they both suffered the consequences of their action, which action was sin! They were spiritually separated from God, spiritual death; and their physical bodies became subject to physical death. This is not “fatalism,” but cause and effect; “fatalism” does not recognize the free moral agency of man, as it does not matter what man does, “fatalism” says the result will be the same! If it is your “fate” to die at a certain time, no matter what you are doing, “fate” says you are going to die at that time. If you turn to the right, if you turn to the left, if you go straight ahead, if you turn around, you are going to die anyway!
Let us be grateful for Jesus’ words: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-30). These words express and recognize the free moral agency of man! My friends, it is your choice, it is a choice that only you can make! It has not been made for you a head of time; no “fate” in it!
The gospel was given to be taught so you can believe it, repent of your sins, confess your faith in Jesus as Lord, and be baptized in order have your sins forgiven; and to arise out of the water into newness of life (Rom. 6:3-4). Thus, you are free to act; it is not “fate,” but action of your free will as the Bible does not teach “fate,” neither does it teach “fatalism!”

— – Frank R. Williams

Some of you have heard, “Que sera, sera,” but do you know what the words mean? Well, the words go back a few years, in fact, they go back to when we older folks were young folks. They are the opening words of a song, sung by Doris Day in 1956, written by the team of Jay Livingston and Ray Evans. The song was introduced in the Alfred Hitchcock movie, “The Man Who Knew Too Much,” starring Doris Day and James Stewart. This information does not, of course, tell us what the words mean. Well, they mean, “Whatever will be, will be,” and the song goes on with the words, “The future’s not ours to see, Que sera, sera, What will be, will be.”
So why are we writing about this? The words express an idea which is often heard today. They express a philosophy (The most basic beliefs, concepts, and attitudes by which a person lives.) which is much embraced today. It is called, “fate,” and means: “the development of events beyond a person’s control, regarded as determined by a supernatural power; to predetermine, as by decree of fate.” In other words, “what will be, will be!” It carries with it the idea that there is nothing you can do that will change the future; it will be! In one respect, it is a deadend way of looking at life! It relieves one of all responsibility; it removes cause and effect from one’s life. One is free to do whatever, it will not change the future, it will not change the result; as “whatever will be, will be!”
A little history might be useful in this study. Just where and when did this idea first appear? John Russell, 1st Earl of Bedford, first adopted the “Italian” form of the words as a family motto in 1525. This was done after his experience at the Battle of Pavia. On the other hand, the “Spanish” form of the words appeared on a brass plaque in the Church of St. Nicholas, dated 1559. Just as note of interest, no history in Spain or France on these words, and in fact, is ungrammatical in these Romance languages. So, how do the words get from this background, to Doris Day? Livingston and Evans had some knowledge of Spanish, and early in their career they worked together as musicians on cruise ships to the Caribbean and South America. Composer Jay Livingston had seen the 1954 Hollywood film The Barefoot Contessa, in which a fictional Italian family has the motto “Che sarà sarà” carved in stone at their ancestral mansion. He immediately wrote it down as a possible song title, and he and lyricist Ray Evans later gave it a Spanish spelling “because there are so many Spanish-speaking people in the world.” (From Wikipedia, the free encyclopedia).
This way of thinking, which becomes a way of living, is somewhat, if not all together hopeless! It removes all reason to hope; hope meaning, expectation of good. If your life is going bad, “whatever will be, will be;” and you cannot change it, where is hope! You might just think, “Life is not worth living!” It is interesting to learn, that in America, in 2013, 41,149 suicides were reported, making suicide the 10th leading cause of death in America. The number one reason for suicide is hopelessness! It is expressed in the word: depression! If there is nothing you can do to change the future of your life, as in “whatever will be, will be,” depression just may result!
However, this is not the teaching of Christ! This teaching, first teaches forgiveness through obeying the gospel of Christ: believing, repenting, confessing, and being baptized unto the forgiveness of sins! Second, it teaches newness of life: “therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:4). This all started in God’s love; therefore, the gospel teaches that God loves us, this love is so great that he gave his “only begotten Son” to die on the cross that we might have life, and have it more abundantly (John 3:16, & 10:10).
My friends, the teaching of Christ does not teach “fate,” but it does teach that you can change your life; you can change it now and eternally.

— Frank R. Williams

So who uses the term “Judeo-Christian?” For the most part, it is denominational preachers, who are called “pastors.” Generally speaking, they are addressing the moral values of the “Ten Commandments,” the law God gave to Israel at Mount Sinai and the moral values of the teaching of Christ found in the New Testament. It is true, nine of the Ten Commandments are found in the New Testament, but this does not make them “Judeo-Christian!” It makes them the teaching of Christ! Of course, there are others, not “pastors” who use the term “Judeo-Christian.” Yes, the term is heard in politics.
The truth of the matter is, it was not the “Judeo-Christian” ideas that America was founded upon, but biblical principles. It was Alexis de Tocqueville in his most influential book, “Democracy in America,” (if you have not read this book, you should) who first described and popularized the distinctive religious basis for American democracy and culture in the 1840’s. His analysis showed the Puritans, in their biblical views, as providing the foundational values of America. These views included earthly political justice, emphasis on laws and education, and a moral dimension which was lacking elsewhere. De Tocqueville believed these biblical values led this nation to its unique institutions of religious tolerance, public education, equalitarianism, and democracy. (Ideas from Wikipedia, the free encyclopedia). The point here is that the Bible did play a major role in the founding values, the morals, of America, but it was not “Judeo-Christian!” Judaism and Christianity are different, in fact, they are rival religions! Judaism rejects Jesus is the Christ, while Christianity stands upon it! Judaism rejects the New Testament as being the inspired word of God, while Christianity lives and breathes its inspired truth. Judaism lives in an earthly kingdom, while Christianity exists in the spiritual kingdom of the dear son of God.
The truth is, the concept of a common “Judeo-Christian” tradition has more to do with post-1945 politics and a certain ‘public relations’ than it does with any historical and Biblical reality. One writer put it this way: “Liberal Jews fear most religion. They identify religion — especially fundamentalist religion and especially Christianity — with anti-Semitism. Jews are taught from birth about the horrors of the Holocaust, and of nearly 2,000 years of European, meaning Christian, anti-Semitism. They therefore tend to fear Christianity and believe that secularism guarantees their physical security. That is what animates the ACLU and its disproportionately Jewish membership, under the guise of concern with the Constitution and “separation of church and state” (words that do not appear in the Constitution), to fight all public expressions of Christianity in America.” It should be easy to see, the idea of “Judeo-Christian” is very one sided, “Christian” and totally non-Jewish. Therefore, it is hard to understand why some are so determined to promote the idea of “Judeo-Christian!”
Is it possible that much of the idea in the words “Judeo-Christian” is a belief in a future earthly kingdom in Jerusalem? A future earthly kingdom in Jerusalem, the homeland of Israel, the Jews, would require that both Jews and Christians come together as one earthly kingdom. Of course, it would also require that the Jews, who reject Jesus is the Christ, would have to confess him as Christ and king. Thus, the importance of the words “Judeo-Christian” in the politics of today is easy to be understood, as much of the denominational world believes in pre- millennialism: the belief that Jesus will literally and physically return to the earth and reign as king in Jerusalem. Therefore, America must defend the nation of Israel; we must be pro-Israel!
However, one does not have to believe in “pre-millennialism,” or any other “millennialism” to be pro-Israel. They are the only true, freedom loving, democracy in that part of the earth. They are a very congruous people; they are a very small nation, surrounded by other nations and peoples who would like to destroy them. At the same time, this “Judeo-Christian” term is false! Arthur A. Cohen, in his book “The Myth of the Judeo-Christian Tradition” pointed out: “The Jews expected a redeemer to come out of Zion; Christianity affirmed that a redeemer had come out of Zion, but that he had come for all mankind. Judaism denied that claim.” Then, Israeli Orthodox Jewish Theologian Eliezer Berkovitz said it even more clearly: “Judaism is Judaism because it rejects Christianity and Christianity is Christianity because it rejects Judaism.” So much for “Judeo-Christianity,” but it will not go away!

— Frank R. Williams

Do you remember the first time you heard the words, ”Judeo-Christian?” Do you remember ever not hearing the words, “Judeo-Christian?” If you are under thirty years of age, then you have heard these words all your life. On the other hand, if you are older than sixty, you might remember there was a time in your life when you did not hear these words. So, what is the point? Denominational preachers throw these words around as though they are New Testament in nature. They deserve a study.
The area these words are most often heard is in the context of, “This nation was founded upon ‘Judeo-Christian’ principles.” The first question that needs an answer, is when was the first time these two words were used and second, what is the history? To the best of my research, it was Alexander M’Caul in a letter dated October 17, 1821, who first used the phrase. This was followed in 1829 by Joseph Wolff, who writing in a missionary journal used the words. However, neither used the words as they are used today, but used the words to refer to Jews converted to Christianity. The words are not used this way today!
Today, the phrase, “Judeo-Christian,” is used to refer to the ethics of the two religions: Judaism and Christianity. It first appeared in this form in July 27, 1939, in the “New English Weekly” and continued to grow in use from the 1940’s to the present. However, from its early use there has been an effort to change history. It is common to hear today, America was founded upon “Judeo-Christian principles.” It is interesting to note that in 1776 – 1790, the Jewish population in America was less 3,000, while the total population was 2.5 million. Therefore, the Jewish influence in writing the Constitution and the Bill of Rights was near zero, if not zero all together. In the 1940’s, groups evolved, such as the National Conference of Christians and Jews, to fight anti-Semitism which promoted the idea of “Judeo-Christian.” The fact that the new meaning had grown may be seen in the words of Dwight D. Eisenhower, the 34th President of the United States, who looking at the “Founding Fathers” said: “all men are endowed by their Creator.” In other words, “our form of government has no sense unless it is founded in a deeply felt religious faith, and I don’t care what it is. With us of course it is the Judeo-Christian concept, but it must be a religion with all men created equal”. From the 1950’s the use of the term would become more common and more political. During the 1950’s, “conservatives” in America started emphasizing the “Judeo-Christian” values, then, through the 60’s and 70’s efforts were made to restore “Judeo-Christian” values to a country that was deep in moral decline.
By the 1990’s the words “Judeo-Christian” became especially significant in the political field. Here it was the “Judeo-Christian” values and it was at the heart of the “culture wars.” It is of interest to note, that only America identifies itself by the words “Judeo-Christian.” But, this is not the only use of the term. Included in the term “Judeo-Christian” is the growth of anti-Semitism, the rise of Hitler in the 1930’s and World War II; thus, the growth of support for the nation of Israel in 1948 became included, which continues today!
It is easy to see that the words “Judeo-Christian” is a complicated phrase which has continued to change in how it has been used through the years. Yet, today it is used in an effort to bring about a kinship between two religions: Judaism and Christianity. Denominationalism has always had a major problem in understanding that Christianity is not an extension of Judaism, but a new religion. The words of Jewish author S. Levin express the difference well: “’After all, we worship the same God’, the Christian always says to the Jew and the Jew never to the Christian. The Jew knows that he does not worship the Christ-God but the Christian orphan needs to worship the God of Israel and so, his standard gambit rolls easily and thoughtlessly from his lips. It is a strictly unilateral affirmation, limited to making a claim on the God of Israel…” If the Christian doesn’t know the difference, the Jew does!
In Hebrews, having quoted Jeremiah (31:31-34) where God promised to make a new covenant, the writer said: “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away” (Heb. 8:13). In the day God promised Israel, to make a new covenant, he made the first old; thus, he made way for the second covenant! A Christian is made by the New Covenant, and is not a “Judeo-Christian,” but a Christian! He is not part Jew and part Christian, but 100 precent Christian, or he is not Christian at all.

— Frank R. Williams