Barnes church of Christ

This year’s lectureship theme, “Out of Darkness into Light – Out of Atheism into Christianity,” is truly a great one! A few words about the theme are in order to help with our understanding.
To readers of the New Testament the words “darkness” and “light” are common words and it is understood they are used figuratively. We all know of day and night in a twenty-four hour day which has a period of darkness and light. In creation there was darkness and Moses wrote: “darkness was upon the face of the deep“. Then, God said: “Let there be light: and there was light.” Of course, this was literal darkness and light as we have even today as the sun sits and rises each day. John opens his account of the gospel addressing the subject of light and darkness: “And the light shineth in darkness; and the darkness comprehended it not” (John 1:5). Here the words are used figuratively speaking of Jesus, as Jesus was not literal light. Then, Paul used the words: “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness” (1 Thess. 5:5). Paul also used the words figuratively. However, in each case “darkness” is used to refer to evil while “light” refers to good. This is the way the words are used in our theme: “Out of Darkness into Light!”
Second, the words “Atheism” and “Christianity” as used in our theme: “Out of Atheism into Christianity.” Just what does the word “Atheism” mean? Simply put, “disbelief or lack of belief in the existence of God.” The word “Christianity” means as used in our theme: “the religion based on the person and teachings of Jesus of Nazareth, or its beliefs and practices.”
Therefore, it is the purpose of this lectureship, in the lectures given and in manuscripts appearing in the book, to give enough evidence to bring a person who does not believe in God, who is in “darkness” to a faith in God and into the “light” of the goodness of Christ. It is based upon the truth expressed in Hebrews 11:1 – “Now faith is the substance of things hoped for, the evidence of things not seen.” The word “substance” is the Greek “hupostasis” and means: “a setting under: support.” While the word “evidence” is the Greek “elegchos” and means: “a proof, that by which a thing is proved or tested.” Faith as used in the New Testament is not a “leap in the dark!” No, it stands firmly up the support of tested evidence! As 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). The words, “clearly seen,” come from the Greek “kathorao” and means: “to behold fully,” and “distinctly apprehend.” But, Paul added one more thought in the word, “understood,” which is the Greek “noieo” and means: “to exercise the mind.” When a person is honestly willing to think, and to honesty examine evidence, God is so fully and distinctly apprehended by the things which are seen, that Paul said those who disbelieve “are without excuse!”
When the theme for the lectureship was settled on, and the subjects were put forth, effort was made to build a firm foundation, “support” of evidence which would produce a strong conviction of faith in the existence of God, in the Bible being the word of God; to help in understanding the Bible, the theme of the Bible, then, to cover what one must do in order to be saved; and finally, how to live as a Christian, faithfully until death. We were not under the delusion that in these short lessons that all atheists who might hear or read, would be converted, but that we have in these lessons laid the ground work for such. We hope that churches of Christ may find the lectureship book useful as a Bible class study; and in converting the lost. Not just for the young, but certainly for the young; but for all ages!
We are grateful for all who have come to the “26th Annual Oklahoma City Lectures” and your presence is a great encouragement to our efforts! The lectureship is part of the “Oklahoma City School of Biblical Studies.” We encourage you to pick up information about the school and see what it has to offer to the area churches of Christ.

— Frank R. Williams

The New Testament is not just for reading, but for study. In the years which I have given to study, I have had to change my mind about a number of things due to having studied. Please keep in mind, by study, I do not mean just reading. Reading is necessary and good, but it is not study.
Before a person sits down to study, it is good to read the material two or three times. This allows you to become acquainted with the material you intend to study. But, just what is this thing called study? The word “study” as used here means: 1) the devotion of time and attention to acquiring knowledge and 2) a detailed investigation and analysis of a subject or material. In order to really know a subject, to really know a book, or to really know some material; many hours of study, devotion of time and attention given to a detailed investigation and analysis must be done. There are no shortcuts!
When I write there are no shortcuts, it is not meant to imply that there are no helps which may cut the time. For instance, you may read what another has written on the subject, but you still must read and study the material for yourself. In doing this, you are using their time spent in studying the material.
Now to study the subject of pronouns. At times we read through a chapter of one of the books of the New Testament any number of times; while never noticing a change in pronouns. Then, we pick up a book written by another and the writer points out the change in the use of pronouns. We go back and read the material again and there it is, only this time, it jumps out at us. We look at it and wonder how we could have missed it all those times we read it before.
So, what about the pronouns? How many times have you read Acts chapter sixteen? As you start to read verse one, reading through verse one notice the pronoun used by Luke the writer of “The Acts of the Apostles.” In verse four he writes: “And as they went through the cities, …” This pronoun does not include Luke, as he was not with Paul at this time. Luke does not say so in so many words, but by the simple use of the pronoun “they,” he excludes himself. Luke was not with Paul at this time! As you continue to read, verse 6 has the pronoun “they,” the same is true of verse seven and in verse eight it reads: “And they passing by Mysia came down to Troas.” In verses nine and ten Paul has the “vision,” then, in verse eleven, notice a change in pronouns: “Therefore loosing from Troas, we came with a straight course to Samothracia,…”
In studying these few verses, did you learn anything? If you read, or more correctly, if you studied, you noticed that Luke the writer included himself by using the personal pronoun “we” for the first time in verse eleven, when he wrote: “Therefore loosing from Troas, we …” Now here is a simple question: Where did Luke join the apostle and his company? Answer, it was at Troas! Luke has told us a story in pronouns! How unlikely is this, Luke will use this same method to teach us again. If we continue to read through Acts of the Apostles, Luke will continue to use the personal pronouns “we” and “us” for some time.
Before continuing to read, let me ask this question: “Who was the first located preacher in Philippi?” The first thought that comes to mind, how could anyone know just a thing? Would it surprise you, if I were to say, I know who the first located preacher was in the city of Philippi? Unless you have studied, or read what another has written on the subject, you are surprised that I would write such a thing, you may even think that I am mad! However, Luke identifies the first located preacher in Philippi by his use of pronouns! Just how important is it to notice and understand the use of pronouns that appear in a text? Well, that is the point of this first article in this series.
As we continue to read through Acts chapter sixteen, Luke will continue to use the personal pronouns “we.” In verse twelve he wrote: “And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.” I have bolded the personal pronoun just so you will not miss it! This means that Luke is with Paul as they enter the city of Philippi. The last personal pronoun, which included Luke, is found on verse seventeen: “The same followed Paul and us, …” Paul and Silas were then put in jail, the conversion of the jailer and family takes place; then, the chapter ends with these words: “And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed” (Verse 40). Luke never uses the personal pronoun which includes himself, but Paul and company departed Philippi without him. Thus, Luke stayed behind and became the first located preacher in Philippi.
Finally, once more by noticing the personal pronouns, we also learn that Paul went back to Philippi and Luke joins the company; read these words: “And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days” (Acts 20:6). Did you know that Luke was part of that worship upon the first day of the week, when he wrote: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” (verse 7)? No, more than likely you have never thought about Luke being part of this before!
You see, so much can be learned simply by noticing pronouns! What else can we learn? We shall see in the following articles.

— Frank R. Williams

To what do you appeal for answers when looking for what is authorized in your life? Where do you go when seeking information for what is authorized in your religion? Well, let’s put it this way, to whom do you go when looking for authority in the church you are a member of?
The question may be asked, why the last question? It may be the case that some people, in fact, it may be the case that many people do not look at the “church” they are a member of as having any relationship to their manner of life. Therefore, a study is needed to bring all of the above questions into one question: “By what authority do I live my life?” The apostle Paul wrote: “These things write I unto thee, … that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God…” (1 Tim. 3:14-15). There is a manner of behavior in “the house of God, which is the church.” Behavior being the way we live; thus, by what authority do we live our life?
This article is not addressing the person who lays claim to living outside of Christianity, but is directed only to those who confess to being a Christian. Let it be understood, Christianity is not a biblical word, but it is a word that is here used to embrace the teaching of Christ. The word “Christianity” means: “the religion based on the person and teachings of Jesus of Nazareth, or its beliefs and practices.” The apostle John defined it this way: “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 John 9). “Christianity” is that religion which adheres, abides within the teachings of Christ! It never goes beyond, and it never cuts off any part, any part of the teaching of Christ! Therefore, “Christianity” may be seen as a square, or circle, which ever you may prefer, which contains the teaching of Christ.
It is also understood that we have already lost some folks, as they do not like the idea of being confined; but please understand, the teaching of Christ is confining, as it is one body of teaching. If you claim to be a Christian; keep in mind, the root of the word is “Christ;” therefore, the word Christian lays the claim of saying, “I am of Christ!” Christ is my authority for my manner of life! He is the code of my behavior! The word “code” meaning: any authoritative, systematic, and written statement of legal rules and principles applicable in life; and the written statement is the teaching of Christ! Remember John used these two words: 1) “transgresseth,” which means: to go past and 2) “abideth,” which means: to remain in; both relating to the teaching of Christ. Therefore, the teaching of Christ marks the limits, which one must remain in and must not go beyond; if he is to rightfully lay claim to being a Christian!
Of course, this is not the answer you get, when you ask, “What is a Christian?” Let us go back to the first time the word was used. Luke is the first inspired writer to use the word: “And the disciples were called Christians first in Antioch” (Acts 11:26). It should noted that the “disciples,” in this case, disciples of Christ, were called “Christians.” If one is not a “disciple” of Christ, he cannot be a “Christian!” The word “disciple” (mathétés) means: a learner, pupil, and generally, a follower. So, if you know nothing of the teaching of Christ, you are not a pupil and you need to start being a learner; if you are not learner of Christ, you are not a follower of Christ; therefore, you are not a Christian!
Now get this, whatever you may claim, if you are not a learner of the teaching of Christ, you are not a follower of Christ; if you are not a follower of Christ, you are not a Christian! Now, let us be even bolder, if you do not abide within the teaching of Christ, the authority of Christ, you are not a Christian! Therefore, the importance of the question: “What is the authority for my life?” Where do I go for the answers to my questions about what is right and wrong? Where do I go to find what I must do to be pleasing to the one true God?
Finally, please answer this question: “What is my authority for the way I live my life?”

— Frank R. Williams

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