Barnes church of Christ

The reason for the question mark in the title is because of the misuse of the words. In other words, just what do these words really mean and to what do they relate? Let us recall the number of ways the word “faith” is sometimes used. People use the word “faith” in the following ways: 1) to refer to personal “faith,” as in I believe; 2) to refer to a written code of “faith,” at times which may appear at the front of the auditorium; 3) an unfounded “faith” subject to change at any moment, as it is not based on anything, other than what I believe at this moment in time; 4) it may be used to refer to and identified as “the faith once for all time delivered unto the saints” (Jude 3); and 5) it may refer to one’s personal faith, which came by “the faith once for all time delivered unto the saints!
Truly we can see the need to identify just what we mean when using the word “faith!” The text we looked at in the first article was 2 Corinthians, chapter five, and verse seven: “(For we walk by faith, not by sight:).”In the first article, we showed how that seeing, “sight” does not destroy “faith.” This is the right place to determine what the word “sight” means in this text. The Greek word is “eidos” and means: “1) the external or outward appearance, form figure, shape; 2) form, kind.”If we are to understand this word, we must get into our minds, that Paul is contrasting spiritual wisdom with the world in which we live; or worldly wisdom. Worldly wisdom, never sees beyond the physical, “the here and now;” what is to be gained in this world in which we live. “Worldly wisdom” is seen in the attitude of the parable a “certain rich man;” Jesus said: “The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:16 – 19). There is worldly wisdom, pure and simple! However, the man’s worldly wisdom, failing to understand there is something higher and this is spiritual wisdom. His ends as stated by Jesus: “But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? (Verse 20). This rich man failed totally to understand the simple truth: “For we brought nothing into this world, and it is certain we can carry nothing out” (1 Tim. 6:7). It was at the end of the parable, that Jesus uttered these words: “So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:21). Worldly wisdom never makes one “rich toward God,” but spiritual wisdom does!
With the above in mind, it should be one of the easiest things to see, the rich man of Jesus’ parable was “walking by sight” and not by faith! Yes, it is true, he was walking by his personal faith, or belief system; but even here he failed, as he did not see even what life on this earth teaches; which is in harmony with the inspirited text: “For we brought nothing into this world, and it is certain we can carry nothing out” (1 Tim. 6:7). His words express worldly wisdom: “And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:19). This is “sight,” measured only by this world, “the external or outward appearance” of things! “Sight,” as used by Paul is addressed several times by Jesus; such as: 1) “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4); 2) “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal” (Matt. 6:19-20). How awesome are the following words of Jesus, as he concluded: “For where your treasure is, there will your heart be also” (verse 21).
It does not take much learning, but a willingness to “walk by faith,” to understand the difference between: 1) walking in the wisdom of this world and 2) walking by faith, which in reality is: walking by the revelation from God! But, before we jump to a false conclusion and have a wrong idea how Paul was using the words: “(For we walk by faith, not by sight:);” one, the rich man was living according to what he believed; thus, his personal faith. Two, it might be said of him, that he was living in harmony with the words of faith written in front of his place of worship. Third, he might have been living according to his own set of faith; as I believe it, therefore, it is so! And fourth, it is very clear, he was not living in harmony with the revelation of God; therefore, he was not “walking by faith” as Paul used the words!
This should help us understand Paul’s use of the words, “For we walk by faith, not by sight!” To “walk by faith” is to live in harmony with “the teaching of Christ!” It requires that one surrender his will to that of God: “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Rom. 6:16). There it is! Do we walk, live, in “obedience unto righteousness;” or do we live, walk, in harmony to the wisdom of this world: “sight?”

Frank R. Williams

If you are “related” to “the teaching of Christ,” then, you have heard the words, “walking by faith!” Just what a person means when using the words, may differ from one to another, however. One of the reasons for this difference is the word “faith.” Here are a few questions that will help us understand how people use and give meaning to the word “faith.”
“Faith” may be used to refer to one’s personal “faith,” as in what is believed, which may vary widely from one person to another. A second person may use the word “faith” to refer to a written document for the church which he is a member; such as the Baptist Church, or the Presbyterian Church, or the Roman Catholic Church. Or a third person may use the word “faith” to mean “the faith once for all time delivered unto the saints” (Jude 3). Finally, one may use the word “faith” to mean, my “faith” comes from “the faith once for all time delivered unto the saints.”
When Paul wrote, “(For we walk by faith, not by sight:)” (2 Cor. 5:7); just what did he mean? Paul by means of the Holy Spirit used the word “faith” correctly! He used it to contrast, between the two words: 1) “faith” and 2) “sight.” However, our English word “sight” is not the best translation of the Greek word Paul used here. First, Jesus proves that “sight” and “faith” can walk together. Here is what John wrote: “Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed” (John 20:8). The two disciples who came first to the sepulcher were: 1) John and 2) Peter. John out ran Peter to the sepulcher; however, John did not go in at first, but Peter arriving second went right in (John 20:4-5). However, later Jesus would appear to the disciples, but Thomas was not with the ten (John 20:22 – 24). At this appearance, notice what Jesus did: “And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord” (John 20:20). Question, why did Jesus show “his hands and his side” to them? Was it not to prove, by means of physical evidence (sight), that indeed, the one standing live before them, was Jesus who had been crucified? Here physical evidence, “sight,” did not destroy faith, but the physical body of Jesus confirmed the faith of the ten. When Thomas does arrive to be with the ten, it is most important to hear his words after being told that Jesus was alive, he said: “… Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe” (John 20:25). Clearly, Thomas did not think, did not believe, that “sight,” seeing the physical body of Jesus, would destroy faith!
Following this appearance, Jesus appeared again to them, but this time, Thomas was with them (John 20:26). Notice what Jesus did, as John wrote: that Jesus said to Thomas: “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing” (John 20:27). Beautiful and awesome are the words of Thomas just here: “And Thomas answered and said unto him, My Lord and my God” (John 20:28). Question: Was Jesus going to destroy Thomas’ faith, or was it he going to create faith in Thomas by this physical body? Thomas did not have to reach out and touch the body of Jesus, seeing he believed! Question: Just how does these two events, stand with the words of Paul: “(For we walk by faith, not by sight:)?
First, the event of Thomas, seeing the physical body of Jesus, “sight’ evidence, does not contradict what Paul wrote, but is in total harmony! Therefore, we may have a wrong view of Paul’s words! Let us give thought to what Paul wrote to “the called out” in Rome, as we think about the subject before us. Paul wrote: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Rom. 1:20). Question: Is Paul not proving that “faith” in the existence of God, can be proven “by the things that are?” Keep in mind, “the things that are,” is physical evidence. Therefore, “sight” does not destroy faith, but creates “faith!”
This naturally brings us to Paul’s words: “(For we walk by faith, not by sight:)” and what they mean!

Frank R. Williams

Have you ever questioned where the English word “church” came from? Or, have you just accepted it, because it appears in our English New Testament and you have never thought anything else? Do you know what Greek word is translated into the English word “church?” It may be the case, you have no interest in the word at all. If this is the case, you need to understand, that Jesus said: “I will build my church,” as it appears in our English versions. This statement, standing by itself, makes the word important.
Jesus said: “I will build my church;” but what Greek word did the Holy Spirit put in the pen of Matthew, when he wrote, “The Gospel According To Matthew,” wherein the words of Jesus appear? The word the Holy Spirit had Matthew to use is the Greek, “ekklēsia.” However, if we do not know the meaning of this word, then, we will have little understanding of the true nature of what Jesus promised to build. The Greek word “ekklesia” means: “a calling out” (Strong, E-Sword). It is a compound word: 1) “ek,” meaning; “out of;” and 2) “klesia,” meaning: “to call.” Thus, the word “ekklesia” means, to call out. Now, let us simply put the meaning of the Greek word, into the statement of Jesus: “I will build my called out of!” This gives us two questions that need, must, have our attention: 1) called out of what, and 2) called into what?” No! It is not the “church” that those who “believeth and is baptized,” are added to; but these are the “ekklesia:” “the called out of” Jesus! When Jesus commissioned his apostles in Mark 16:15, he said: “Go ye into all the world, and preach the gospel to every creature.” In these words, Jesus was telling how he would build his “ekklesia;” the “gospel” would be the means and those who “believeth and is baptized shall be saved,” are Jesus’ “ekklesia!” This means, the “ekklesia” of Jesus are the “saved!”
Now, with this understanding before us, we can read with better understanding these words: “And the Lord added to the called out of daily such as should be saved.” (Acts 2:47). As one is being “called out of” the world by the gospel, they are being added to the saved, upon their obedience. It is the Lord Jesus Christ, who calls through the gospel and adds as one has obeyed the gospel. Let us see if we can put what the Greek word “ekklesia” means into a few texts written by the inspired writers. First, “Unto the called out of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours” (1 Cor. 1:2). Second, “And all the brethren which are with me, unto the called out of Galatia” (Gal. 1:2). Third, “Paul, and Silvanus, and Timotheus, unto the called out of the Thessalonians in God our Father and the Lord Jesus Christ” (2 Thess. 1:1). This is enough to see that we can put the meaning of the Greek right into the text and it reads correctly and is easy to read. What is all this about, you ask?
Well, let us call to mind one other verse: “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the called out of the living God” (1 Tim. 3:15). Now we learn that “the called out of” the world is the collective “house of God, which is the called out of the living God.” Please notice here, that it is one, singular, “house of God; and that it is made of “the called out of God!” Once more, it must be kept in mind, that the calling is by means of the gospel of Christ and those who are “the called out of God,” are those who have obeyed the gospel of Christ; thus, they are “the house of God!” If we put the fact that “the called out of” are also the saved (Acts 2:47), which is “the house of God,” it becomes clear, that all the saved are “the house of God!” That they all got into “the house of God,” by one means; which is the gospel of Christ and obedience to it! If you are having trouble with the word, “obedience” (obey), give thought the Paul’s words: “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:8). If one is lost, as Paul says some are, he is the one who does not obey the gospel; then, it is implied, not by me, but by the inspired apostle Paul, that those who obey the gospel are saved! Once more, it is heard: “What is this all about?” It is about understanding the truth!
One more thought! What if we put on the sign in front our building, “The Barnes Called Out of Christ Meets Here?” Would it help those who pass by understand, just who we are, better? Then, there is this, would it express the truth better to those who drive by?

Frank R. Williams

In article number three, we have reached the point, where it is now necessary to take a better, a fuller look at the “hadean” realm. This takes us to the story of “The rich man and Lazarus,” which is recorded in Luke 16:19 – 31. The text says that both, the rich man and Lazarus, died; and though it is not stated that Lazarus was buried, it is understood that he was buried. The text does state that the rich man’s body was buried. In death, their spirits/souls departed the body of each (James 2:26). The question: Where does the soul/spirit go after death; comes before us.
Luke wrote that the soul of Lazarus: “was carried by the angels into Abraham’s bosom” (verse 22). However, Luke also informs us that the rich man: “in hell he lift up his eyes, being in torments” (verse 23). Clearly, each was in a different place; as one is comforted in “Abraham’s Bosom” (verse 22) while the rich man “in hell (hades) he lift up his eyes, being in torments” (verse 23). Now, here is the key point: “now he (Lazarus) is comforted, and thou art tormented.” The “rich man” was in a place of “torments,” while the spirit of Lazarus was in place of “comfort.” It is here that Luke, records the words of Abraham to the rich man: “And beside all this, between us and you there is a great gulf fixed” (verse 26). The words, “beside all this,” refers to the fact, that Lazarus was in one place and the rich man was in another! However, notice that both are in the Hadean realm, but one is “comforted” while the other is “tormented;” and it is here that Abraham informs the rich man: “between us (Abraham and the Lazarus) and you there is a “great gulf fixed.” Notice the purpose of the “great gulf” which is “fixed:” between the two places, “so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence” (verse 26). To put it in simple words, there was no one-way highway running between the place of “torment” to the place of “comfort; neither was there a two-way street running both ways between the place “comfort” and “torment!” There is no way for the rich man to get out of his “torment!”

However, in the following illustration by means of the story of the rich man and Lazarus, we have learned, come to a correct understanding of “Hades.” This brings us to the Greek word “tartaroō” as it is used in 2 Peter 2:4: “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.” As for the purpose of this article, let me put before the reader, that the words: “the angels that sinned,” simply refers to “messengers that sinned” in the Old Testament time. These would have been God’s messengers on earth, who failed in the mission and sinned! Now, what happened to them upon death? Peter informs us, that they were “cast them down to hell (tartaroo).” Now, what was the purpose of this action? Peter answers, these “messengers” were “delivered into chains of darkness.” Which is figurative language meaning they were unable to get out of “tartaroo!” The language is like that of Abraham to the rich man: “so that they which would pass from hence (meaning the place of comfort) to you cannot; neither can they pass to us (the place of comfort), that would come from thence (the place of torments)!” Now, why are the “messengers” in “tartaroo”? Peter answers: “to be reserved unto judgment!” Therefore, judgment follows death and being in the Hadean world, for all those who die before the coming of Christ, go to Hades! The spirits of the just and the unjust, go to Hades upon death; there they are “reserved unto judgment!” Recall the words of the letter to the Hebrews: “And as it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). It is not hard to understand where the spirit goes after death!
Finally, we now recall Paul’s words: “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 it be good or bad” (2 Cor. 5:10). Upon death, all opportunity stops to change one’s eternity. For, all that are in Hades, must come to “the judgment seat of Christ” and be judged! There are only two categories of judgment: “good or bad!”
Friends, today you are determining your own eternal destiny! Should you die before the Lord returns, your body will be buried, your soul/spirit will be reserved in Hades until the resurrection, at which time you will come before “the judgment seat of Christ; where you will be judged “according to that you hath done;” “whether it be good or bad!” On the other side of judgment is heaven, a place of joy and comfort; or hell, a place of eternal punishment! Which will it be for you?

Frank R. Williams

The question, as we concluded in the first article in this series, was the subject of “hades” and what it means. We learned from David’s prophesy that it was fulfilled in the resurrection of Jesus and this was Peter’s subject in much of the first sermon we have recorded. Of course, the text is Acts chapter two! It was in this sermon that Peter said, and Luke recorded it: “Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (verse 27). With this we are ready to look more closely at this text.
The word “hell,” where Peter said the soul of Jesus would not be left, is the Greek “hadēs” and it means: “the realm of the dead” but not the physical body. Please notice that Peter said: “wilt not leave my soul in hell.” It is not possible to understand the subject of “hell” without knowing that the inspired writers used three different words, which are translated into our one word “hell.” These three words are: 1) hades, 2) tartaroō, and 3) geenna. It is a surprise for many to learn, that each of these three words refer to a different place. Taking each word and learning a few things about it, will go a long way in helping us to understand the subject of “hell.” It is interesting, but few think about it, that two of the words refer to a place of punishment, while the third one refers to the place where there is both comfort and punishment. It is the place that so many have trouble with their understanding of it.
Now having before us the three Greek words which are translated into our word “Hell;” we are ready for verses wherein each appears. Taking the Greek “Geenna” first, attention is turned to Jesus and his statement: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (Geenna)” (Matt. 10:28). This is the place of eternal punishment! Thayer gives us this: “Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. 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.” Here Thayer acts as both authority and commentator. Nevertheless, he is correct in both fields. Thus, “Geenna” is the final place of eternal punishment. There are some who do not believe in an eternal punishment, but this puts them in a contradiction. Jesus used the same Greek word to describe both eternal punishment and eternal life. He said: “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). The words “everlasting” and “eternal” are the same Greek word, “aiōnios,” which means as used in the text: “without end, never to cease, everlasting.” Therefore, the person who believes in heaven is forced, if he is honest, to accept the fact both heaven and hell are ‘without end, never to cease.!
The second of our Greek words is “hades” and it is necessary to understand this word, so we can have the right concept of the third word. This will be clear as we continue our study. If you will recall that Jesus’ soul was not left in “hades,” which requires that his soul went there! As you cannot be left someplace you have never been! It will help, just here, if you will think of “hades” as being the realm, or a place. It is not a physical place, but spiritual and holds the spirit/soul of man. It holds the souls/spirits, the eternal part of man, between the time of death, wherein the spirit is separated from the body. As James wrote: “For as the body without the spirit is dead, …” (James 2:26). Hades holds all departed spirits, both the righteous and the unrighteousness! Therefore, it is true that Jesus’ soul went into Hades, but was not in the area of punishment. Hades has three parts or areas: Abraham’s bosom, or paradise, being just one of the three. Here it will help our understanding to recall the words of Jesus on the cross, as he spoke to the pendant thief; Jesus said: “Verily I say unto thee, To day shalt thou be with me in paradise.” (Luke 23:43). Clearly, it must be accepted that “paradise” is not a place of punishment; therefore, Jesus’ soul did not go into “hell” a place of punishment, but into Hades, the part of Hades equaled to “paradise;” which is Abraham’s bosom.”
The third word is “tartaroō” and is used but one time in the New Testament. Peter is the inspired writer: “For if God spared not the angels that sinned, but cast them down to hell (tartaroo), and delivered them into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). Let me point out that the “angels that sinned” are more than likely, not heavenly beings, but messengers of the Old Testament, as the word “angel” means “messenger.” At any rate, because of their sin, they were “… cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” Now, notice this is a temporary place, as they were being “reserved unto judgment!” So, this means they and all others in the same place, would come out of “tartaroo;” then, they will be judged!
Just where is this place called “tartaroo?” It is a place of punishment, for Peter wrote God: “delivered them into chains of darkness.” It is easy to understand that “chains of darkness” cannot equal neither: 1) a “bosom” or 2) “paradise!” Friends, Jesus was never in “chains of darkness” nor, was he ever “punished!”
It is clear that our subject will require a third article. Therefore, look forward to more study one the subject: “Where does the soul/spirit go after death?”
Frank R. Williams

The question, as we concluded in the first article in this series, was the subject of “hades” and what it means. We learned from David’s prophesy that it was fulfilled in the resurrection of Jesus and this was Peter’s subject in much of the first sermon we have recorded. Of course, the text is Acts chapter two! It was in this sermon that Peter said, and Luke recorded it: “Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (verse 27). With this we are ready to look more closely at this text.
The word “hell,” where Peter said the soul of Jesus would not be left, is the Greek “hadēs” and it means: “the realm of the dead” but not the physical body. Please notice that Peter said: “wilt not leave my soul in hell.” It is not possible to understand the subject of “hell” without knowing that the inspired writers used three different words, which are translated into our one word “hell.” These three words are: 1) hades, 2) tartaroō, and 3) geenna. It is a surprise for many to learn, that each of these three words refer to a different place. Taking each word and learning a few things about it, will go a long way in helping us to understand the subject of “hell.” It is interesting, but few think about it, that two of the words refer to a place of punishment, while the third one refers to the place where there is both comfort and punishment. It is the place that so many have trouble with their understanding of it.
Now having before us the three Greek words which are translated into our word “Hell;” we are ready for verses wherein each appears. Taking the Greek “Geenna” first, attention is turned to Jesus and his statement: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (Geenna)” (Matt. 10:28). This is the place of eternal punishment! Thayer gives us this: “Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. 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.” Here Thayer acts as both authority and commentator. Nevertheless, he is correct in both fields. Thus, “Geenna” is the final place of eternal punishment. There are some who do not believe in an eternal punishment, but this puts them in a contradiction. Jesus used the same Greek word to describe both eternal punishment and eternal life. He said: “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). The words “everlasting” and “eternal” are the same Greek word, “aiōnios,” which means as used in the text: “without end, never to cease, everlasting.” Therefore, the person who believes in heaven is forced, if he is honest, to accept the fact both heaven and hell are ‘without end, never to cease.!
The second of our Greek words is “hades” and it is necessary to understand this word, so we can have the right concept of the third word. This will be clear as we continue our study. If you will recall that Jesus’ soul was not left in “hades,” which requires that his soul went there! As you cannot be left someplace you have never been! It will help, just here, if you will think of “hades” as being the realm, or a place. It is not a physical place, but spiritual and holds the spirit/soul of man. It holds the souls/spirits, the eternal part of man, between the time of death, wherein the spirit is separated from the body. As James wrote: “For as the body without the spirit is dead, …” (James 2:26). Hades holds all departed spirits, both the righteous and the unrighteousness! Therefore, it is true that Jesus’ soul went into Hades, but was not in the area of punishment. Hades has three parts or areas: Abraham’s bosom, or paradise, being just one of the three. Here it will help our understanding to recall the words of Jesus on the cross, as he spoke to the pendant thief; Jesus said: “Verily I say unto thee, To day shalt thou be with me in paradise.” (Luke 23:43). Clearly, it must be accepted that “paradise” is not a place of punishment; therefore, Jesus’ soul did not go into “hell” a place of punishment, but into Hades, the part of Hades equaled to “paradise;” which is Abraham’s bosom.”
The third word is “tartaroō” and is used but one time in the New Testament. Peter is the inspired writer: “For if God spared not the angels that sinned, but cast them down to hell (tartaroo), and delivered them into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). Let me point out that the “angels that sinned” are more than likely, not heavenly beings, but messengers of the Old Testament, as the word “angel” means “messenger.” At any rate, because of their sin, they were “… cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” Now, notice this is a temporary place, as they were being “reserved unto judgment!” So, this means they and all others in the same place, would come out of “tartaroo;” then, they will be judged!
Just where is this place called “tartaroo?” It is a place of punishment, for Peter wrote God: “delivered them into chains of darkness.” It is easy to understand that “chains of darkness” cannot equal neither: 1) a “bosom” or 2) “paradise!” Friends, Jesus was never in “chains of darkness” nor, was he ever “punished!”
It is clear that our subject will require a third article. Therefore, look forward to more study one the subject: “Where does the soul/spirit go after death?”

Frank R. Williams

The title of this series of articles addresses a subject that is on the mind of many! At the same time, it addresses a subject that is greatly misunderstood. Because of this misunderstanding a number of teachings have come forth which are false. It is understood by most people that death is going to occur to all of us, unless Jesus comes first! This verse nails down this simple truth: “And as it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). These inspired words establish two truths: 1) all are going to die; and 2) after death all will be judged. There is one other truth in these words, but it is implied. Between death and judgment, there is, of necessity, a resurrection.
First, let us identify at least one verse that has led to false teaching. A careful study of the verse will clear up the point, which some, in fact, a great many misunderstand. The verse is Acts 2:27: “Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.” If we use “hermeneutics 101” which earlier articles have addressed. Let me recall for the reader’s aid, the four points: 1) Who is speaking, 2) to whom is he speaking, 3) when was it said/written, and 4) why was it said/written? In answering the first of the four, it requires a little thinking, as Peter is speaking, but he is quoting David, who wrote: “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (Psa. 16:10). Therefore, we discover that three must be understood as the one speaking/writing these words: 1) the Holy Spirit who gave inspiration to the text, 2) David, who first wrote the words, and 3) Peter, who said the words on the first Pentecost after the ascension of Christ into heaven. Second, Peter in Acts 2:27 is speaking to the Jews in Jerusalem. Third, Peter’s words were spoken at the beginning of “the age of Christ.” By the words, “the age of Christ,” is meant the age when Christ is the authority. Fourth, it was said to teach the truth; 1) by showing the fulfillment of the prophesy of David; in the resurrection of Jesus; and 2) to address the resurrection of Jesus of Nazareth; 3) that by the resurrection, God identified that Jesus is the Son of God. This brings us to the text itself.
Peter is proving by the death, burial, and resurrection of Jesus that he is the Christ; as he fulfilled prophesy. First he showed that David was not writing of himself. Peter starts with these words: “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day” (Acts 2:29). First, David was not writing of himself, as Peter said by pointing out that David died, was buried, and his sepulcher was with them even on the day of Pentecost. Clearly Peter has started to prove the resurrection of Jesus. In other words, David’s body was, even as Peter spoke, still in his sepulcher! Second, “Therefore, (David, frw) being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne” (verse 30). Peter, by the Holy Spirit who is the true author of both David and Peter’s words; was proving that God would raise Jesus, the Messiah, whom the Jews were even at that time expecting to appear. It is also very important to notice, that after the resurrection, Jesus was to “sit on his throne” and his throne is in heaven and not on earth. Third, “He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption” (verse 31). David in the long ago, wrote of the resurrection of Christ (the Greek “Christos” and means: “anointed.” Fourth, Peter said: “This Jesus hath God raised up, whereof we all are witnesses” (verse 32). Let us keep in mind, that in the resurrection of Jesus, God was proving that he was his Son: “And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom. 1:4).
With the above facts in mind, we take up the one point of this, our first article on the subject, the word “hell” into which Jesus went as his spirit departed from his body. It is unfortunate that the translators of the King James Version of the Greek New Testament, translated three different Greek words into one English word. The word in our text is the Greek, “hadēs” which means: “the realm of the dead.” It is not the place of the dead body but the spirit/soul.
Therefore, Jesus’ spirit/soul went into a realm which the Holy Spirit identifies as “Hades.” In the next article, we will study the Hadean realm.

–Frank R. Williams

Truth is one of the most interesting studies a person may engage in! However, many stand with Pilate, and continue to ask: “What is truth,” as though there is no such thing as “truth.” Like one plus one, may at some time not equal two! Cut it up anyway you like; such as: one half of one, plus one half of one, plus one, still equals two. Is a foot, as it  appears on a ruler, ever less or more than twelve inches? You can cut the ruler in half, each piece having six inches; but the two halves still add up to twelve inches! In order words, it always takes twelve inches to equal a foot. Just think of a world, where one country had a foot that only measures ten inches; while another has, a foot equaling fourteen inches.

There have been times in antiquity where systems of measurement were defined locally: the different units might be defined independently according to the length of a king’s thumb or the size of his foot, the length of his stride, the length of his arm, but this meant, that with the change of kings, so would follow a change of measurements! Then, there was the problem of trying to purchase something in another county; you order something to be made which is to be ten feet long; but the second country had a different standard of measurement. No one would ever be sure what he might get!

Now, let us take the above and apply it to “truth!” As Pilate asked: “What is truth?” (John 8:38).  Church one has one “truth,” church two has another “truth,” and on and on it goes. You can see, the problem is like a different standard, based upon the length of a king’s foot, but this is a man-made teaching! The measurement of how long a foot is, can be determined by man. All they must do to set a standard, which is agreed upon by other countries; thus, when you call for a piece of lumber to be ten feet long, you know what to expect when it arrives. Of course, this writer is aware of an unfinished ten-foot board and a finished ten-foot board. A finished two-by-four is only one and a three-quarter inch by three and three-quarters inches. If you should look how old houses were built, you may find unfinished lumber, but this is understood! When our “fathers” called for a ten-foot board, they knew it would be unfinished and so they built with it! But this was understood, as it related to lumber but can never be the case of “truth!” There is no unfinished “truth!” Jude wrote: “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (verse 3).  Here attention is called to the Greek word used by the Holy Spirit. It is “hapax” and means: “1) once, one time, 2) once for all (time, frw). It is the same word used in Hebrews: “So Christ was once (hapax: once, one time; once for all time) offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:28).  Therefore, Jude using the word given by the Holy Spirt is saying that: “the faith which was once – once for all time – delivered unto the saints.” There is no need to go looking for, or expecting a new revelation; once the “truth” was delivered, it was not going to be delivered again, nor would ever be a “new” or another revelation!  On this point, Paul wrote: “marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ” (Gal. 1:6-7). So, “what is truth?” It is “the faith which was once for all time delivered unto the saints!”

Truth does not change, based upon what church you are a member of, truth by its very nature, never changes and is the same here, there, and elsewhere!  Yes, there are many who try to convince us, that they have the “truth,” but don’t you believe it, unless it comes from the word of God. If you have three churches, each teaching a different doctrine; one thing for sure, at least two of them are wrong and maybe all three are wrong!

My friends, if you value your own soul, you must have the same spirit as the prophets of old, who “enquired and searched diligently” the prophecies of old (1 Pet. 1:10); we must “enquire and search diligently” for the truth. If I may, the whole truth and nothing but the truth!

–Frank R. Williams

To the person who reads the New Testament, the words which serve as the subject of this article, will be identified immediately, as the question which Pontius Pilate asked Jesus. Truth is the desire of all honest people, no matter the field. Whether the subject is justice, science, math, or religion, the honest person is one who seeks truth and nothing but the truth! Of course, to the dishonest person, truth means nothing at all. As such a person is only interested in what will serve him best! The difference between the honest and the dishonest is clearly seen when it comes to truth; and asking the question “what is truth?”
However, we are continually surprised to see the dishonest person. You see, to the honest person, it seems so simple, to be a person who only desires truth; that to be confronted with a person who deals in dishonesty! Just look around at the number of churches, a number which continues to grow. Yet, every one of them will “shout” to the whole world, we are the church which Jesus said: “I will build my church” (Matt. 16:18)! To the honest person, it takes no time at all, to see the answer cannot be truth!
The world, and many religious people, stand with Pilate in asking: What is truth?” Have you studied the context of Pilate’s question? The verse reads: “Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all” (John 18:38). More than likely there is much said between Pilate and Jesus which the Holy Spirit did not record; but we have all we need to know, in accordance with the wisdom of God. Keep in mind as this is read, after Pilate had asked his question, John wrote that: “he went out again unto the Jews.” Did he give Jesus time to answer, or does his actions reveal a lack of interest in truth; if so he may have simply just asked a question? In the life of Pilate truth was not all that important, as his first interest was in keeping his power! Nevertheless, it is time to look at the context.
Starting with verse twenty-eight of John chapter eighteen, we learn that the Jews brought Jesus to Pilate after taking him to Caiaphas, who was high priest according to the Romans, as the Romans had removed Annas, who would have been the high priest according to the law of Moses; but was not the high priest recognized by Roman authority, as they had appointed Caiphas. The Jews were covering all “bases” as their first desire and intent was to have Jesus crucified. Therefore, they were trying to appease both their countryman and the Romans! The Jews having delivered Jesus to Pilate, who asked: “What accusation bring ye against this man?” (verse 29). Not surprising, the Jews answer: “They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee” (verse 30). They were putting themselves forward as “honest!” Honesty was not on their mind! Pilate replied: “Take ye him, and judge him according to your law” (verse 31). Naturally they had an answer, which also reveals a real lack of interest in “truth;” as they said: “It is not lawful for us to put any man to death.” They were showing their own dishonesty; as they would murder Stephen (Acts 8:58), but now they desired the Romans to do their evil deed!
Pilate calls Jesus into the “judgment hall;” and his first question: “Art thou the King of the Jews?” (verse 33). This reveals that he had some knowledge of what was going on among the Jews. After more talk, Pilate asked: “what hast thou done?” (verse 35). This appears to be a natural question, as in fact, the Jews had brought Jesus to Pilate with the expressed purpose to have him put to death! Jesus’ answer is most revealing as to the nature of his kingdom: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (verse 36). This caused Pilate to ask another question: “Art thou a king then?” (verse 37). Jesus replies: “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.” (verse 37). It is here that Pilate questioned: “What is truth?” (verse 38).
Pilate came face to face with “truth,” but his desire was to keep his power; and by doing so, reveals a truth that many, like Pilate, do not desire to hear and to take action upon: “truth!” So, he appeals to a “custom:” by saying: “ye have a custom” (verse 39). My friends, “customs” must never trump “truth!”
“Truth” is the foundation upon which the church that Jesus said: “I will build” stands! It is truth, truth obeyed, that saves (John 8:32). So, where do you stand, upon “truth,” or do you appeal to some “custom?”

— Frank R. Williams