Bible Based Gospel Detail

THE GOSPEL IN DETAIL...

Part One: THINGS CONCERNING THE KINGDOM OF GOD:

Part Two: THINGS CONCERNING THE NAME OF JESUS CHRIST:

Things Concerning the Kingdom of God:

(I) The Gospel Preached By Jesus when upon the earth had reference to the Kingdom of God:

In several instances, the form of this proclamation is in the words, The kingdom of God is at hand," or to be critically correct,   "has approached."   We never find that the apostles made use of this form of proclamation after Christ's ascension.   In what sense had the kingdom come nigh, or approached when Christ appeared? In two senses.   He brought near the kingdom for offer as an inheritance.   The kingdom had never before been preached.   "The law and the prophets were until John:   since that time the kingdom of God is preached" (Luke 16:16).   Secondly, Jesus himself was the kingdom in the germ - see Mark 11:10:   "Blessed be the kingdom of our father David, that cometh in the name of the Lord."   The original word "basileia", translated "kingdom", has this comprehensive significance in its secondary sense; royal power, majesty, kingly dignity.   Jesus, the manifestation of God's power, which was among the people, had approached, and brought the offer of the kingdom with him.

(II) The Gospel Preached By the Apostles also had reference to the Kingdom of God:

(III) What is the Kingdom of God? As the scriptures below countenance, THE KINGDOM OF GOD IS A DIVINE POLITICAL DOMINION to be established on earth, on the ruins of all existing governments, for the purpose of blessing and bringing the world into subjection to God.

The following passage is supposed to discountenance this doctrine.   Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you, (Luke 17:21).   This is supposed to teach that the kingdom of God is a state of spiritual enlightenment in the heart.   This cannot be the meaning; for the words were addressed to the Pharisees of whom Jesus says (Matthew 23:28),   "within ye are full of hypocrisy and iniquity."   What is the meaning of it? The margin (A.V.) "among," or "in the midst" (R.V.), puts a very different complexion upon it.

(IV) Almighty God to Re-establish a Universal Kingdom on Earth. This purpose of Almighty God to establish a universal kingdom on earth, with Christ at its head, has a connection with the past dealings with the nation of the Jews (Israelites).   This connection must be perceived before the bearing of God's purpose can be clearly understood.   To assist in the attainment of this understanding, consider the following facts:

It was Divinely Overturned It was divinely overturned and scattered to the winds on account of iniquity:

This prediction (to overturn) was uttered in the reign of Zedekiah, the last Israelitish king in the line of David, BC 593; ever since that time, the kingdom has been overturned.   It was overthrown by Nebuchadnezzar in the days of Zedekiah, and was afterwards successively trampled down by Greece and Rome.   Since the destruction of Jerusalem by Titus, the Kingdom of David (ie, the Kingdom of God) has had not existence.

To Be Re-established. This ancient Kingdom is to be re-established:

(V) The Kingdom Of God To Be Set Up On The Earth. will be the ancient Kingdom of Israel restored.

(VI) The Jews Will Become the Subjects of The Kingdom Of God by the restoration of the Kingdom of Israel, will involve the gathering of the Jews from their present dispersion among the nations of the earth.

(VII) The City Of Jerusalem:   residence of the Lord Jesus Christ Jerusalem will become the Queen-city of the world, the residence of the Lord Jesus Christ, the headquarters and metropolis of the Kingdom of God, whose dominion will stretch to the uttermost bounds of the earth.

It is evident, from Peter's allusion to this promise, that the phrase,   "new heavens and a new earth," is metaphorically employed to designate the polity or order of things to be established in the Kingdom of God.   Peter says,   "Nevertheless, we according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness."   The old heavens, and earth of the Jewish constitution of things were dissolved according to the prediction of Isaiah (24:20).   Peter, alluding to this dissolution, which had not become an accomplished fact in his day, said,   "The heavens and the earth, which are now by the same word, are kept in store, reserved unto fire against the day of judgement and perdition of ungodly men" (2Peter 3:7).   They were not long reserved, after those words of Peter were written, for a few years afterwards, the Romans entered the country and destroyed the Jewish commonwealth to its very foundation.   The literal earth will not be destroyed,   "for the earth endureth for ever" (Ecclesiastes 1:4). The perpetual stability of the ordinances of heaven and earth physical is divinely guaranteed - (see Psalm 72:17; Jeremiah 31:37).   Heavens and earth in the political sense are destined to pass away - (see Isaiah 13:13;24:19-20;24:4).   It is necessary to recognise these principles; otherwise a literal principle of interpretation will in many cases mar the results of scriptural study.   The writings of the prophets are in many cases highly metaphorical, and it is necessary carefully to discriminate between the literal and figurative.

In A Summary View and Explanation of the Writings of the Prophets, by John Smith, of Camleton, quoted by Adam Clark in his introduction to Isaiah, there occur the following remarks:  
"By images borrowed from the world natural, the prophets frequently understand something analogous in the world politic. Thus, the sun, moon, stars and heavenly bodies denote kings, queens, rulers and persons in great power:   their increase of splendour denotes increase of prosperity:   their darkening, setting, or falling, denotes a reverse of fortune:   or the entire ceasing of that power of kingdom to which they refer.   Great earthquakes and the shaking of heaven and earth, denote the commotion and overthrow of kingdoms:   and the beginning or end of the world, their rise or ruin.
"The cedars of Lebanon, oaks of Bashan, fir trees, and other stately trees of the forest denote kings, princes, potentates, and persons of the highest rank:   briars and thorns, like common people, of those of the meanest order.   High mountains and lofty hills, in like manner, denote kingdoms, republics, states, and cities:   towns and fortresses signify defenders and protectors:   ships of Tarshish, merchants or commercial people:   and the daughter of any capital or mother city, the lesser cities, or suburbs around it.   Cities never conquered are further styled virgins."
Isaac Newton remarks that in attempting to understand the prophecies, we are in the first place to acquaint ourselves with the figurative language of the prophets. This language is taken from the analogy between the world natural and an empire or kingdom as a world politic.   Accordingly, the whole world natural, consisting of heavens and earth, signifies the whole world politic, consisting of thrones and people, or so much of it as is considered in the prophecy. Great earthquakes and the shaking of kingdoms, so as to distract or over throw them; creating a new heaven and earth, and the passing away of an old one, or the beginning and end of the world, for the rise and the wane of the body politic signified thereby.   In the heaven, the sun and moon are, by interpreters of dreams, put for the persons of kings and queens; but in sacred prophecy, which regards not single persons, the sun is put for the whole series and race of kings in the kingdoms of the world politic shining with regal power and glory; the moon considered as the king's wife (i.e., ecclesiastical body), the stars for subordinate princes and great men... Light for glory, darkness for error, blindness and ignorance; darkening, smiting, or setting of sun, moon, and stars, for the ceasing of the kingdoms, or for the desolation thereof, proportioned to the darkness; darkening the sun, turning the moon into blood, falling of the stars for the same. - The Prophecies of Daniel, chapter 2.

(VIII) The Supreme Ruler - Jesus Of Nazareth in this glorious order of things will be Jesus of Nazareth, as is evident from the testimonies already quoted (above).   But it is important to put this proposition in a more specific form by calling attention to The Covenant Made With David, in which God promised him A SON, under whom his kingdom should be established forever.

Dr Adam Clarke translates it:,   "Even in his suffering for iniquity I will chasten him."

(IX) The Son Promised To David Is Jesus Christ, who will sit on "David's throne, when it is restored in the era of his re-appearing on the earth.

(X) The Saints Will Inherit The Kingdom. THE REWARD IN STORE for those whom Christ shall acknowledge in the day of glory, IS A PARTICIPATION IN THE "GLORY, HONOUR AND POWER" OF THE KINGDOM in the sense of being his associates and coadjutors (as Kings and Priests) in the work of ruling the world in righteousness.

"For ever, even for ever and ever," fails to give the meaning conveyed by the original words. Dr. Thomas says,   "The Hebrew and the Chaldee nouns are derived from the verb olaham, to hide, to conceal; hence an olaham, in relation to time is a period hidden or concealed."   The literal rendering in Daniel is an olaham, even an olaham of olahams," or hidden period or age of hidden periods, referring to that period of 1,000 years as revealed in the Apocalypse, and which corresponds to the Greek tous aionas ton aionon "for the age of ages" (Revelation 22:5). He further remarks that the Mosaic dispensation (a period of 1,695 years) was an "olaham of olahams, one long period containing many lesser ones." - (Eureka:   An Exposition of the Apocalypse. Vol. 1, pp. 125-131).

What "to day" was this? The clue is found in the fact that the thief's question, to which Christ's words were an answer, introduced a particular day to attention,   "Lord, remember me when thou comest into thy kingdom".   The answer siezes hold of this and calls it "to-day" in the sense of "this day" - the day just spoken of, or the day before their minds.   For example of this use of semeron, see the following (in the Septuagint):   Deuteronomy 9: 1,   "Thou art to pass over Jordan this day (seremon)." This was said more than two months before they crossed the Jordan (compare Deuteronomy 1: 1 and Joshua 4: 19; Exodus 12: 14). "This day" (te herea taute - even more emphatic than semeron), spoken at least before the tenth day of Abib, refers to the foruteenth day of the month (compare verses 3, 6, 17 and 28).
The word "Paradise" is of Persian origin, and signifies "a garden".   The Septuagint renders Genesis 2: 8 thus,   "God planted a paradise in Eden," see Ezekiel 36: 35; Isaiah 51: 3; Revelation 2: 7.   It is evident that our LOrd referred too the Kingdom which will be paradise.   He did not ascend to heaven till some time after his crucifixion, and consequently would not refer to what is popularly supposed to have been his meaning.

(XI) The State Of Blessedness Developed among the nations of the earth when they are thus ruled by Jesus and his brethren, has been the subject of promise from the earliest dealings of Yahweh with mankind, and will only be the realisation of the purpose enunciated from the beginning.   The reader will perceive this in the consideration of...

THE COVENANT MADE WITH ABRAHAM, and its bearing upon the future development of the divine purpose.   This covenant guaranteed ...
FIRST - The ultimate blessing of all nations through him and his seed.

SECOND - The everlasting and personal possession of the territory lying between the Euphrates and the Nile, known in the terms of modern geography as Syria and the Holy Land (Israel), and Biblically as Palestine and Canaan.

(XII) The Promises Were Renewed To Isaac And Jacob, to Isaac and Jacob.

(XIII) These Promises Were Not Fulfilled In The Experience Of Abraham, Isaac And Jacob, nor have they been fulfilled at any time since.

(XIV) These Promises Will Be Fulfilled In The Establishment Of The Kingdom Of David Under Christ, (that is, in the setting up of the Kingdom of God on earth) as the center of a universal empire.

FIRST, as to THE BLESSING OF ALL NATIONS:

SECOND, as to the INHERITANCE OF THE LAND OF PROMISE:

(XV) Jesus Christ Will Return From Heaven, and VISIBLY APPEAR AND TAKE UP RESIDENCE ON EARTH A SECOND TIME, for the purpose of bringing about the accomplishment of all these things.   The second coming of Jesus Christ is therefore the true hope of the believer:

(XVI) The Kingdom Of God Is The Inheritance To Which Men Are Called By The Gospel, and the thing presented as the object of the hope.   A proposition which destroys the popular "Gospel of Kingdoms Beyond the Skies".

The Kingdom of GOd is called "the Kingdom of Heaven", because it will be a heavenly kingdom established on earth as opposed to the kingdoms of the world, which are to become,   "the kingdoms of our Lord and His Christ." Christ is at present in heaven; and because the kingdom of the future is hidden there with him, as a purpose, for one to labour to enter the kingdom when it comes, is styled,   "laying up treasure in heaven".   The kingdom is "reserved in heaven", and the conversation or citizenship of the believer is said to pertain to the heaven at present, but when "the kingdom comes", according to the petition in "Our Lord's Prayer", then, as saints,   "we shall reign on the earth."

(XVII) Scripture Declares That The Kingdom Of God Will Last A Thousand Years, during which Christ and his brethren will rule the mortal nations of the earth; sin and death continuing among mankind, but in a milder degree than now.   At the end of that period, an entire change will take place.   Christ will surrender his position of supremacy, and become subject to the Father, who will then manifest Himself as the FATHER, STRENGTH, GOVERNOR AND FRIEND OF ALL.   As a preparation for this sublime manifestation, sin and death will be abolished, but not before an extensive revolt of all nations at the close of the millenium.   This revolt will succeed to the last point, and will be suppressed by a summary outburst of judgment; after which will occur a resurrection and judgment of those who shall have died during the thousand years and a judging of those who are alive at the end of that period; resulting in the immortailzation of the approved, and the consignment of the rejected to destruction   None will then remain but a generation of righteous, redeemed, immortal persons, who shall inhabit the earth for ever.   Christ's work will be finished, and the Father will reveal Himself without mediation:

The judgment at end of the thousand years does not include the saints, who reign with Christ in the Kingdom; these are judged at the commencement of that period in question, and are Christ's immortal associates ever after.

In regard to the phrase,   "the dragon, that old serpent, which is the Devil, and Satan," it must be noticed that the Apocalypse, from which this is a quotation, is a setting forth of prophetic truth in the form of symbol   The most casual reading will show this   Candlesticks are put for communities of believers, stars for angels, hidden manna for eternal life, four beasts full of eyes for the totality of the redeemed, a slain lamb with seven horns for a polity of nations, a woman for an imperial city, an ocean for peoples, and tongues, etc   The dragon of the passage quoted above is symbolical of the political and ecclesiastical powers of Europe gathered under one head to oppose Christ at his coming   The descending angel is a symbol of the power that will be revealed from heaven in Jesus and the saints, and the chaining of the dragon, the universal triumph of Christ, and the riddance of the world of human pests for a thousand years (cp. Revelation 12:3 with Revelation 17:9-10, 18).

Regarding "the lake of fire", let the reader observe this   The lake of fire is not literal, but a symbol representing the second visitation of death, by which the wicked, after judgement, are to be for ever destroyed from the earth, There is no countenance in this for the popular idea of hell, which undoubtedly, is a pure fiction, originating in the speculation of heathen philosophers.

THINGS CONCERNING THE NAME OF JESUS CHRIST:

(XVIII) The Bible Shows That There Is But One God The Father, by Whom and out of Whom all things have been created, and in Whose immensity-filling Spirit all things subsist:   that He Who is thus the FATHER OF ALL dwells in UNAPPROACHABLE LIGHT, styled in scriptures, "heaven His dwelling place" He and the Spirit are one, but only in the sense in which the sun in the heavens and the light of day are one. Jesus is His manifestation by the Spirit.   (This proposition strikes at the root of all popular doctrine of the Trinity, which confuses the revealed relations of the Father, the Son and the Holy Spirit.)

The only passage in the Bible that "affirms" the doctrine of the trinity is the following:   For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost:   and these three are one, (1 John 5:7)   This text is well known to be spurious and is omitted in the Revised Version of 1881 without note or comment.

(XIX) That The Spirit Is Not A Personal God Distinct From The Father, but the radiant invisible power or energy of the Father, filling universal space and forming the medium of His omniscient perceptions and the instrument of His omnipotent behests, whether in creation or inspiration; the distinction between the Father and the Spirit being, not that they are two persons, but that the Father is Spirit in focus so intense as to be glowing substance inconceivable, and the Spirit, the Father's power, in space-filling diffusion, forming with the Father, a unity in the stupendous scheme of creation, whish is in revolution around the Supreme Source of All Power:

"Spirit" - ruach in Hebrew, and pneuma in Greek - is one of those plastic words which depend for their significance upon the context   It cannot be kept in the groove of a precise definition   Cruden gives no fewer than nineteen meanings to the word, and Parkhurst twenty   This may appear a little confounding at first sight, but in reality it is the inevitable state of the case with regard to a word of such primitive origin   All its meanings are cognate.   It is like other flexible words   Its meanings are conventionally diverse, but in spirit identical; all recognising a commom derivation   All the three original words translated "spirit", have the same radical significance   Ruach (Heb.) is from the verb ruach, to breathe or blow; neshamah (Hebrew) from nasham, to breathe; pneuma (Greek) from pneo, to breathe or blow   Every use of the word "Spirit" must therefore be traceable in some way to this primitive idea of breathing or blowing   And we find this is so   It is used for breath in such passages as "All flesh wherein is the breath (ruach) of life" (Genesis 6:17)   "In whose hand is every living thing and the breath (ruach) of all mankind" (Job 12:10); "Thou takest away their breath (ruacham) (Psalm 104:29)   Neshama and Pneuma are translated "breath" in the following:   Genesis 2: 7; 1 Kings1: 17; Job 33: 4; James 2: 26; Revelation 13:15   (In the last two cases,   "breath" will be found in the margin).   All three words are translated "wind" or "blast" in Exodus 15: 10; Job 1: 19; 2 Samuel 22: 11; Job 4: 9; John 3: 8   Pneuma is translated "life" in Revelation 13: 15   But of course the most common translation of the word is "Spirit."   In considering the meaning of this form of the word it is well observed that "Spirit" itself comes from a Latin verb of precisely the same derivation as ruach, nasham and pneo, viz., spiro, to breathe:   "Spirit" is therefore etymologically the correct equivalent of neshamah and pneuma   But theology has spoiled the etymology of the word by fixing upon it a meaning not etymologically derived   This has created all the difficulty   The only certain way to determine the significance of "Spirit" is to collate its applications   When we read that the Israelites "hearkened not to Moses for anguish of spirit" (Exodus 6:9), we naturally understand the word differently from what we do in 1 Samuel 30:12; And when he had eaten, his spirit came again to him".   In the one case it refers to a state of mind, and in another to the life energy of the body   In Daniel was found an excellent "spirit" (Daniel 5:12)   This refers to intelligence and disposition, but when we read "No man hath power over the spirit to retain the spirit...in the day of death" (Ecclesiastes 8:8) we naturally understand it as in Ecclesiastes 12:7 "Then shall the dust return to the earth as it was; but the spirit (that is, the life) return to God who gave it; in both of which the word has a very different meaning from what it has in Joshua 5:1 "It came to pass, when all the kings of the Amorites... heard that the LORD had dried up the waters of Jordan from before the children of Israel... their heart melted, neither was there any spirit (i.e. courage or heart) in them any more."

"Ghost" ought in every case, to be substituted by the word spirit   "Ghost" is no translation of the original word   It is a mere paraphrase, and mystifies the idea expressed   It may not do so to critical minds, but it certainly has that effect with the common run of English readers who recognise in "ghost" the third person of the trinity, when no such idea is contained in the original word   Pneuma, the original word, is spirit, breath or wind, and when affirmed of God, relates to that universal effluence of Deity which is the basis of all organic law, and the means of that unity which pervades the universe - the medium through which the will and consciousness of corporealised Deity centrally located in the "heaven," are made coextensive with infinite space   "Ghost" is an obsolete Saxon term, flavouring of exploded superstitions   As the antique form of "guest," it may have been adopted as the representative of pneuma, to denote the idea of the spirit's indwelling; but it must be admitted that such a method of translation is both dangerous and unscholarly.

(XIX - A) The Holy Spirit Is The Spirit Of God In Official Manifestation.   This is a mode of description almost peculiar to the New Testament.   The Holy Spirit is the same Spirit mentioned in the testimonies quoted from the Old Testament, but styled Holy Spirit by way of distinction from Spirit in its free, spontaneous, universal form in nature.   It is the same Spirit, gathered up, as it were, under the focalising power of the Divine will, for the bestowal of Divine gifts and the accomplishment of Divine results:

Here the Spirit is personified, and some people deduce from this the personality of the Holy Spirit as distinct from the Father, whose messenger the Spirit is here represented to be   Such forget that it was the custom of Jesus to personify great principles, such as Mammon - a master, Sin - a master; also the Prince of the world   Wisdom is spoken of in Proverbs as a woman (Proverbs 8:12) - the Spirit here as a man, but the literal fact in both cases excludes the idea of personality.

The foregoing scriptures make plain the New Testament meaning of being baptised with the Holy Spirit, which is a very different meaning to that attached to it by professors of popular theology.   It means an immersion or enswathement in spirit power, conferring miraculous gifts.   No baptism of the Holy Spirit now takes place   All that can now be done is to preach the Word, and this having been given through the agency of the Spirit, working in ancient prophets and apostles, is the Spirit's instrument - the Spirit's sword, by which the Spirit may alter the natural mind into the similitude of the mind of the Spirit.

(XX) Jesus Christ, The Son Of God, Is The Manifestation Of The One Eternal Creator.   JESUS CHRIST, THE SON OF GOD, IS NOT THE "SECOND PERSON" OF AN ETERNAL TRINITY, but the manifestation of the ONE ETERNAL CREATOR, who is "above all and through all" (Ephesians 4: 6), and "out of whom are all things" (Romans 11: 36)   This Creator in Spirit, dwelling corporeally and personally in heaven, yet, in His Spirit effluence filling immensity   By this Spirit effluence, He begat Jesus, who was therefore HIS SON:   by the same power He anointed him and dwelt in him, and spoke to Israel through him (Hebrews 1: 1)   Jesus Christ, therefore, in the days of his weakness, had two sides, one DEITY, the other MAN; but not as construed by Trinitarianism, which makes Jesus the Son incarnate.   The man was the son, whose existence dates from the birth of Jesus; the Deity dwelling in him was the Father, who without beginning of days, is eternally pre-existent.   There were not two or three eternal persons before "the man Christ Jesus", but only ONE, God the Father, whose relation to the Son was afterwards exemplified in the event related by Luke 1: 35, by which was established what Paul styles the "mystery of godliness":   "God manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory" - 1 Timothy 3: 16.

(XXI) That Jesus Was Of Our Nature,   notwithstanding the mode of his conception and his anointing with the Holy Spirit   He was raised up as a SECOND ADAM (constituted of flesh and blood as we are, and tempted in all points like unto us, yet without sin), to remove (by his obedience, death, and resurrection) the evil consequences resulting from the disobedience of the first Adam:

"God sending his own Son", is construed to mean that Jesus existed before he was sent forth in the flesh; but this is a straining of a form of speech which is precluded by the nature of the subject   If it means pre-existence in the case of Jesus, it must be allowed the same force in the following statement in reference to John the Baptist:   "There was a man sent from God whose name was John" (John 1:6)   You are compelled in such a case to speak as if there was a pre-existence:   e.g. ,Have you built your house? Have you printed your circulars? Have you engaged your apprentices? These questions, wrongly construed, would prove the existence of the house, circulars and apprentices before the acts had been put forth which call them into existence.

(XXII) The Object of The Death Of Jesus Christ.   THE DEATH OF JESUS CHRIST WAS NOT TO APPEASE THE WRATH OF AN OFFENDED DEITY, but to express the love of the Father in a necessary sacrifice for sin that the law of sin and death which came into force by the first Adam might be nullified in the second Adam in a full discharge of its claims through a temporary surrender to its power; after which immortality by resurrection might be acquired, in harmony with the law of obedience.   Thus sin is taken away, and righteousness established:

(XXII(A)) God Raised Jesus From The Dead And Exalted Him to a glorified, incorruptible, immortal (because spiritual) state of existence, in which he at the present time acts as priestly mediator between the Father and those who come unto God by him:

(XXIII) The Devil - Who Is He?   It is of great importance to understand this question, because the Son of God was manifested expressly for the purpose of destroying the Devil and his works (1 John 3: 8, Hebrews 2: 14)   The mission of Christ is, therefore, imperfectly understood when the nature of the Bible Devil is not comprehended   It will be found upon examination that the Devil is not (as is commonly supposed) a personal, supernatural agent of evil, and, that in fact, there is no such BEING in existence   The Devil is a scriptural personification of sin in the flesh, in its several phases of manifestation - subjective, individual, aggregate, social and political, in history, current experience, and prophecy; after the style of metaphor which speaks of wisdom as a woman, riches as MAMMON and the god of this world, and sin as a master etc:

The original word translated "devil" is diabolos   The literal meaning of this is slanderer or false accuser, as illustrated in the following passages, where the word has been translated, instead of being, as in most cases, transferred to the English in a modified form without translation:   - "Even so must their wives be grave, not slanderers (diaboloi), sober, faithful in all things." (1 Timothy 3:11)   "The aged women likewise, that they be in behaviour as becometh holiness, not false accusers (diaboloi), not given to much wine, teachers of good things" (Titus 2:3)   "Without natural affection, trucebreakers, false accusers (diaboloi), incontinent, fierce, despisers of those that are good" (2 Timothy 3:3)   Sin is the great accuser both of God and man   It slanders the former in virtually denying His supremacy and goodness, and accuses the latter unto death   The personification of this principle is natural and effective.

"Satan" like the word "Devil" is an untranslated word.   It is originally Hebrew, and was adopted into the Greek language and finally transferred to the English, as the traditional symbol of the great Pagan myth of an INFERNAL GOD, whose business is represented to be to thwart God and damn mankind   Its simple meaning is "adversary"   This will be apparent from the following passages - Numbers 22: 22, "And God's anger was kindled because he went:   and the angel of the LORD stood in the way for an adversary (Satan) against him   Now he was riding upon his ass, and his two servants were with him." 1 Samuel 29: 4,   " ... and let him not go down with us to battle, lest in the battle he be an adversary (Satan) to us:   for wherewith should he reconcile himself unto his master? should it not be with the heads of these men?" (similar:   1 Kings 11: 14, Psalm 109: 20, Job 1: 6-9, Ezra 4: 1   If this, the simple meaning of the word be kept in view, the Bible docrine of Satanism will be understood.   Sin is the great adversary personified.

Sin, incorporated in the authorities of the Roman state, incarcerated the believers of the gospel   This was the adversary, careering trough the earth in search of prey,   "seeking whom he might devour".

(XXIIIA) Demons, Devils Or So-Called Evil Spirits, were the fanciful creation of the pagan mind.   They were supposed to be a kind of demi-god, inhabiting the air and producing disease in human beings by taking possession of them.   The following passages show that in the Bible, the word in not used to express this idea:

The word "devils" occurs but four times in the Old Testament; in two places the original word is sheedim, signifying breasts and teats   Parkhurst says "As a noun masculine plural, it was the name given by the Hebrews to the idols worshipped by the inhabitants of Cannan".   The Egyptian Isis was one of these sheedim, and was called multimammia, or many-breasted, because clustered over with breasts   They worshipped the prolific principles in nature   Segeerim, twice out of fifty instances, is rendered devils   It represents something hairy; it came to signify a goat, a hairy one   The Egyptians, and all other nations at that day, worshipped it as an emblem of fecundity   Parkhurst says,   "It is not, however, improbable that the Christians borrowed their goat-like pictures of the devil, with a tail, horns and cloven feet, from the heathenish representations of Pan the Terrible." - Hebrew Lexicon   In the New Testament, the word is of frequent occurrence   The translators, however, make little or no distinction between the Greek words diabolos and daimon, rendering both, frequently and incorrectly,   "devils".   Demon, devil-god, or evil genius, expressed to the Greek mind the idea of human departed spirits, raised to the rank of gods or deities   The Jews imbibed in a great measure the traditions of the Greeks and Latins, supposing that diseases and afflictions, whether mental or physical, were the result of having demons or possessions   This tradition had impressed itself on the general language of the Jews at the time of Christ, and was doubtless generally believed   The Gospel narrative eflects the language of the time, without being committed to the theory in which that language had its origin; just as many exploded theories in our time have left their mark in such phrases as "bewitched," "moonstruck," "St. Vitus' dance," "St. Anthony's fire," etc   These phrases are freely used, without subjecting the person using them to the imputation of believing the original fiction   Christ's conformity to popular language did not commit him to popular delusions   In one case, he apparently recognizes the god of the Philistines; "Ye say that I cast out devils through Beelzebub, if I by Beelzebub cast out devils, by whom do your children cast them out? " (Matthew 12:27)   Now, Beelzebub signifies god of flies, a god of the Philistines of Ekron (2 Kings 1:6)   Parkhurst remarks "However strange the worship of such a deity may appear to us, yet a most reasonable instance of a similar idolatry is said to be in practice among the Hottentots, even to our day   The Jews in our Saviour's time had changed the name into Beelzebub, i.e., the lord of dung".   He also says,   "There is no reason to doubt but it was applied in the same sense by the Jews, with whom our Lord conversed".   Lightfoot remarks,   "And among the Jews it was almost reckoned a duty of religion to reproach idols and idolatry, and call them contemptuous names;" and Christ in using the name takes no pain to dwell on the fact that Beelzebub was a heathen fiction, but assumes, for the sake of argument, that Beelzebub was a reality   This might, with as much reason, be taken as proof of his belief in Beelzebub, as his accommodation to popular speech on the subject of devils is taken to prove his belief in the popular idea.

(From this, the identity of lunacy with supposed diabolical possession is apparent.   The expulsion of the evil which deranged the child's faculties is the casting out of the demon.)

(XXIV) Human Nature - What Is It?   Philosophy and orthodox religion say it is a thing made up of two parts - body and soul (some add spirit); that the soul is the real, conscious, thinking part of man, in its nature indestructible and immortal; that when the body is destroyed in death, the soul is liberated and departs to another sphere of existence, there to undergo endless happiness or misery, according to the life developed in the body*.   This doctrine is known in theology as THE IMMORTALITY OF THE SOUL.   This is A PAGAN FICTION subversive of every principle of eternal truth, as will be discovered by a consideration of the evidence which proves:

(A) That Man Is A Creature Of Dust Formation.   whose individuality and faculties are the attributes of his bodily organisation:

* Strangely enough, this belief is allied with the doctrine that after the soul has gone to heaven or hell, it will return at a certain time, called the day of judgement, to be re-united with the body and judged as to whether heaven or hell is to be its everlasting portion   Where is the consistency of sending a man to hell first, and then bringing him to judgement? Let the orthodox believer answer.

Kitto renders this passage as follows:   "... God formed man - (Heb. Adam) - dust from the ground, and blew into his nostrils the breath of life, and the man became a living animal".   He also says,   "We should be acting unfaithfully if we were to affirm that an immortal spirit is contained or implied in this passage" (Cyclopedia Bib. Lit., vol.1, page 659). Kitto's translation is borne out by Paul's quotation of the very verse in 1 Corinthians 15   Having affirmed that "there is a natural (or animal) body, and there is a spiritual body," he says, by way of proof," And so it is written, the first man Adam, was made a living soul, the last Adam was made a quickening spirit."

(B) That Man Is Mortal, (that is, subject to death of dissolution of being) in consequence of the disobedience of Adam, which brought death as the penalty for sin:

(C) That In The Death State, A Man, Is Simply A Body Deprived Of Life. In the DEATH STATE, a man, instead of having "gone to another world", is simply a body deprived of life, and as utterly unconcious as if he had never existed   Corruption will destroy his dead body, and he will pass away like a dream.   Hence, the necessity for "resurrection."

Martin Luther, commenting upon this passage, says,   "Another proof that the dead are insensible:   Solomon thinks that the dead are altogether asleep, and think of nothing   They lie, not reckoning days and years, but, when awakened, will seem to themselves to have slept scarcely a moment" (Debt of Grace, page 258).

The phrase "gathered to his fathers," has been contended by some to express the idea that Abraham, in a disembodied state, joined his ancestors in heaven   This view is excluded by the fact that Abraham's fathers were idolaters:   "Joshua said unto all the people, Thus saith the Lord God of Israel, your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor, and THEY SERVED OTHER GODS" (Joshua 24:2), ABRAHAM'S "FATHERS" SERVED OTHER GODS:   they would be, even on the orthodox theory, excluded from heaven, and therefore Abraham would not be gathered to them there   Abraham joined them in the grave, for all "go unto one place" (Ecclesiastes 3:20).

See also Joseph (Genesis 50: 26), Moses (Deuteronomy 34: 5,6), Joshua (Joshua 24: 29), Samuel (1 Samuel 25: 1), David (1 Kings 2: 1,2, 10), Solomon (1 Kings 11: 43)and all others whose death is recorded in the Scriptures.

(D) "Soul" In The Bible Means Creature In Its Primary Use, but is also employed to express the variety of aspects in which a living creature can be contemplated, such as person, body, life, individuality, mind, disposition, breath, etc   IT NEVER EXPRESSES THE IDEA OF IMMORTALITY.

Dr Adam Clarke says of this passage,   "On what authority many have translated the word psuche in the 25th verse as 'life' and in the 26th verse as 'soul', I know not, but am certain it means life in both places".   The revisers have since adopted this translation.

Dr Adam Clarke says concerning this passage,   "the altar is on earth, not in heaven"   We quote his opinion because he was of identical faith with those who use this passage to prove their belief in disembodied existence in heaven   In reference to "the souls under the altar", he says, Their blood like that of Abel, cried for vengeance"   The Lord said to Cain,   "The voice of thy brother crieth unto me from the ground" (Genesis 4: 10).   It is said of Christ, that his blood... speaketh better things than that of Abel (Hebrews 12: 24)   It is evident the Apostle beheld in vision those saints who should suffer martyrdom upon the earth symbolically styled "the altar", during the Papal persecutions.   In Revelation 20: 4, John again, in vision, sees "the souls" (ie the persons) of them that were beheaded for the witness of Jesus,   "as having come out of their graves through the resurrection, and lived and reigned with Christ a thousand years".   This will be when"he shall judge the quick and the dead at his appearing and kingdom".

In this passage, The Deity employs the word "soul" as expressive of His whole being.   Abraham uses the word in the same way, he says"My soul shall live because of thee." - Genesis 12: 13.   This precludes popular philosophy, which recognises a mortal body as the possessor of an immortal soul   This distinction is supposed to be countenanced in Matthew 27: 52, where it is stated,   "The bodies of saints which slept arose".   But if this can be maintained, similar reasoning will hold in Hebrews 13: 11,   "For the bodies of those beasts which are slain".   No one will suggest that a beast is something separate from its body, and yet the argument applied to "the bodies of saints", would prove this if applied to the phrase "the bodies of beasts."

(E) Spirit In The Scriptures, As Applied To Man, is no more expressive of the philosophical conception of an immortal soul than "soul", but signifies breath, life, vital energy, mind, disposition, etc, as attributes of human nature while alive:

Ruach primarily signifies "air in motion, breath, or wind," from the verb ruach, to breathe; also "intelligence, courage, mind, disposition," etc - Parkhurst   "Neshamah from the verb nesham, to breath, occurs twenty-four times in the Old Testament, invariably rendered pneuma (Greek) from the verb pneo, to blow, breathe, rendered wind, air, the breath of life, the spirit, a living spirit, i.e., feeling." - Liddell and Scott   Mr. McCullough says,   "There is no word in the Hebrew language that signifies either soul or spirit, in the technical sense in which we use the term, as signifying something distinct from the body".   - Credibility of the Scriptures, vol II. page 471. Parkhurst also translates ruach "a puff of breath."

Wakefield and others render this "He expired".   The Syriac version reads thus,   "He sighed with his breath."

That is, to perfected men at the coming of Christ, who shall judge the quick (living) and the dead at his appearing (2 Timothy 4:1)   "Just men" and those whose names are written in the "book of life" then shall be made perfect"; for Paul declares,   "that they (the fathers and the prophets) without us should not be made perfect" (Hebrews 11:40)   That Jesus, in the days of his flesh, was not made perfect, is gathered from the following testimony,   "Go ye, and tell that fox...I do cures today and tomorrow, and the third day I shall be perfected" (Luke 13:32)   "The Son who is consecrated (in the margin, perfected) for evermore" (Hebrews 7:28)   "And being made perfect, he became the author of eternal salvation unto all them that obey him" (Hebrews 5:9).

The angels are called spirits, not because they are immaterial or unseen, for on several occasions they appeared and gave evidence of being tangible beings   Abraham entertained them, and they ate and drank; see Genesis 18:2-3   They are called spirits because they are of spirit nature.

(XXV) The Origin of The Doctrine Of Immortality Of The Soul,   The doctrine of immortality of the soul, not being in the Bible, the question is, Where has it come from? For an answer to this question, we direct attention to the following facts:

THE TRUE DOCTRINE OF IMMORTALITY

(XXVI) The True Doctrine Of Immortality.   There is a doctrine of immortality in the Bible:   but it differs from the popular doctrine in every particular.

In reference to this and similar passages, in which the present tense is used in reference to the possession of eternal life, it is necessary to observe that a mistake would be made if it were supposed they taught the actual present attainment of it   This will be evident from the facts and testimony already before the reader   The present tense, in reference to future events, is a peculiarity of speech dictated by inspiration   Paul, in Romans 4:17, defines this peculiarity as a "calling of those things which be not as though they were".   This is illustrated in many parts of the scripture   Mary, by the Holy Spirit, before Jesus was born, declared that "The Lord hath shewed strength with His arm...He hath put down the mighty from their seats, and exalted them of low degree; He hath filled the hungry with good things, and the rich He hath sent empty away" (Luke 1:51-53)   So far were these things from being accomplished, during his sojourn in the flesh in Judea, that when "he was opposed, and he was afflicted, he opened not his mouth" (Isaiah 53:7)   Not until he shall appear a second time, as the Lion of Judah, will these things written of him have their fulfilment (Psalm 2:8-9)   Hundreds of years even before Mary spoke these things Isaiah had written, by the Spirit's guidance,   "For unto us a child is born, unto us a son is given:   and the government shall be upon his shoulder:   and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace".   (Isaiah 9:6)   So with regard to the statement,   "HATH eternal life".   It points to the certainty of future possession. Only those who believe the Gospel of the Kingdom and the name of Jesus Christ, as the Life-Giver, have the promise of eternal life given them (1 John 2:25; Titus 1:2)   They lay hold of it by faith, and when Christ, their life, shall appear (Col. 3:4), then they will receive the gift, and "die no more" (Luke 20:36).

Immortality By a Change of Body.
SECOND - The immortality of the Bible, unlike the inherent immortality of the popular belief which blooms at death, is to be manifested in connection with, and as the result of the resurrection or change of the body   (The reason is evident:   immortality is life manifested THROUGH AN UNDECAYING BODY)   This proposition is established in many of the testimonies cited under the last heading; it obtains further support from the following:

Refer "Anastasia" by John Thomas, see note below..."

Tertullian (about AD 185), in writing upon the resurrection, says,   "He who raises the dead to life will raise the body in its perfect integrity.   This is part of the change which the body will undergo at the resurrection; for though the dead will be raised in the flesh, yet they who attain to the resurrection of happiness will pass into the angelic state, and put on the vesture of immortality, according to the declaration of the apostle Paul, that this corruptible must put on incorruption, and this mortal must put on immortality, and again, that our vile bodies will be changed, that they may be fashioned like unto the glorious body of Christ".   - Anastasis, page 39.

(XXVII) The Earth The Destined Inheritance Of The Righteous. - It follows that THE EARTH, and not "heaven above the skies", is the inheritance of the saints, and the scene of God's work with the human race:

"In my Father's house are many mansions:" - this passage is often quoted in opposition to the proposition we set forth in XXVI above, but the comparison of contextual terms below will show that it is but a parabolic expression of the truth, in perfect harmony with what we are seeking to maintain.

It will be seen from this that Christ was alluding to that symbolical temple or,   "house of many mansions", (composed of living saints), to be manifested when His Kingdom shall be established on the earth.

(XXVIII) Hell. - It follows also, of necessity, that the popular theory of hell and "eternal torments" is a fiction   The word "HELL" occurs in the English Bible, but a comparison of the text quoted below will show that its significance is totally different from that which ignorace and superstition have come to attach to it; in fact, it almost without exception, means the grave.

The original word for hell in the Old Testament is the Hebrew word sheol.   The following remarks from "The Bible Verses Tradition," p. 188, will throw light on the subject:   "The Hebrew word for sheol is translated hell, properly, as a general thing, if intended to mean the same as the old Saxon word hell, the covered receptacle of all the dead, where the good and bad repose together in a state of unconsciousness:   but very improperly and very shamefully, if intended to be a symbol of 'orthodox' and traditionary hell, as a place of conscious torment for the wicked only   But we, without the slightest reservation, condemn the translators:   for they have evidently endeavoured to obscure the true sense of the word sheol, and to uphold the traditionary meaning of hell at the expense of truth and uniformity   Had sheol been uniformly translated pit, or grave, or the state of the dead, or even the mansions of the dead, no such absurd idea as that of a place of conscious torment could ever have been associated with it."
As to the word "hell" in the New Testament, we quote the following remarks on the original term "hades," by Dr. Campbell, a Presbyterian commentator (see On the Gospel, Diss, 6):   "As to the word hades, in my judgement it ought never to be rendered hell, at least in the sense wherein that word is now universally understood by Christians   In the Old Testament, the corresponding word is sheol, which signifies the state of the dead in general, without regard to goodness or badness of the persons."
Dr Kitto, in his Cyclopaedia of the Bible, says,   "Hades means literally that which is in darkness".   Job in describing the state of man in death, calls it "a land of darkness, as darkness itself" (Job 10:18-22)   A careful examination will lead to the conclusion that no sanction to an intermediate state is afforded by these passages where hades correctly rendered hell, occurs eleven times:   see Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31: 1 Corinthians 15:55 (in the margin, hell); Revelation 2:18; 6:8; 20:13-14   Gehenna, also incorrectly rendered hell, occurs twelve times:   see Matthew 5:22, 29-30; 18:9; 23:15,33: Mark 9:43, 45, 47: Luke 12:5; James 3:6.

This passage, occurring in the parable of the rich man and Lazarus, is invariably brought forward as proof of the existence of the hell of popular theory   It can only afford such proof on the supposition that it is a literal description and not a parable   But even then it involves the orthodox believer in endless inconsistencies, for it represents heaven and hell ad divided by a gulf over which the wicked and good can exchange thoughts and hold conversations   It is generally admitted that the account is a parable because Christ spoke to the rulers in parables:   "That seeing they might not see, and hearing they might not understand." (Luke 8:10)   Josephus mentions a tradition current among the superstitious Jews, which seems to correspond with the narrative given by Christ; in fact, Christ appears to have founded his narrative on the tradition in question   Be that as it may, it is evident that he intended to convey some important truth, as seen in verses 29-31   "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead".   In addressing the Pharisees on another occasion the Lord said,   "Search the scriptures; for in them ye think ye have eternal life:   and they are they which testify of me... for had ye believed Moses, ye would have believed me:   for he wrote of me".   (John 5:39-46)   All rewards and punishments are reserved until Jesus Christ shall judge the quick and the dead at his appearing and his kingdom (2 Timothy 4:1)   Archbishop Whatley wisely remarks,   "it seems strange that a man should first undergo his sentence and afterwards be brought to trial - should first enter upon his reward or punishment, and then (perhaps many centuries later) be tried and then judged, aquitted or condemned".   - Scriptural Revelations of a Future State, by Archbishop Whatley, Lecture 4, 685, 8th edition.

Adam Clark, commenting on this passage, has the following remarks; "Perhaps not meaning here the place of torment, but rather of desolation   The original word is hades, from "a" = not and "idein" = to see - the invisible receptacle, or mansion of the dead, answering to sheol in Hebrew   The word hell, used in the common translation, conveys now an improper meaning of the original word, because hell is only used to signify the place of the damned   But, as the word hell comes from the Anglo-Saxon helan, to cover of hide, hence the tilling or slating of a house in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name; so the literal import of the original word hades was formerly well expressed by it   Here it means a state of the utmost woe, and ruin, and desolation, to which those impenitent cities should be reduced   This prediction of our Lord was literally fulfilled:   for in the wars between the Romans and the Jews these cities were totally destroyed so that no traces are now found of Bethsaida, Chorazin, or Capernaum".   - Commentary.

Parkhurst says,   "the gates of hades may always be allusive to the form of the Jewish sepulchres, which were large caves with a narrow mouth or entrance, many of which are to be found in Judea".

(XXVIIIA) Gehenna:   There is another class of texts in which the word "hell" occurs, which have to be differently understood from those quoted in the foregoing section:   in this the original is Gehenna   A reference to the passages and notes below will, however, show that they give as little countenance to the hell of popular theology as those in which the word "hell" simply means grave   They refer to the locality in the land of Israel, which was, in past times, the scene of judicial inflictions and disposal of refuse.

Parkhurst says,   "Gehenna is used by the Septuagint for the Hebrew word Gaihenna (Joshua 18:16)   So Gehenna in the New Testament is in like manner a corruption of the two Hebrew words gai, a valley, and Hinnom, the name of a person who was once the possessor of it   This valley of Hinnom lay near Jerusalem, and had been the place of those abominable sacrifices in which the idolatrous Jews burned their children alive to Molech, Baal, or the sun   A particular place in this valley was called Tophet, and the valley itself the valley of Tophet, from the fiery stove in which they burned their children to Molech (2 Kings 23:10; 2 Chronicles 28:3); - Greek Lexicon   In this Gehenna Sennacherib's army was destroyed (2 Kings 19:35)   It is written also of this valley, termed also the valley of slaughter, "Behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor the Valley of the Son of Hinnom, but the valley of slaughter   And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives" (Jeremiah 19:5-7; 7:30-34)   In this valley of Hinnom (i.e. Gehenna) judgement came upon the armies of Assyria for oppressing Israel (see Isaiah 30:31-33; 10:5, 24-25).

Parkhurst remarks on this verse,   "Our Lord seems to allude to the worms which continually preyed on the dead carcasses that were cast into the valley of Hinnom (i.e. Gehenna) and to the perpetual fire kept to consume them; a place of abominable filthiness and pollution".   - Greek Lexicon.

Matthew, who wrote in the Hebrew idiom, used the term soul and body as comprehending the whole being, which only God could kill so as never to be raised to life again   But Luke 12:4-5, who wrote purer Greek, in relating the same discourse, omits the term soul   W.G. Moncriff, Edinburgh, observes that "The only legitimate mode of interpreting the text is, in our opinion, to understand it as affirming that God only can destroy a soul, a life, a human being's existence for ever; and that this will be the doom of all apostates, and of all the ungodly   Persecutions may destroy a Christian's life now, and for a little, but, at the 'last day' he will be raised to glory, honour, and immortality".   When God destroys a man, a soul, a life, or a living being in Gehenna, he is quenched for ever; the second death is to be followed by no resurrection. - Bible verses Tradition.

Van der Palm, a learned and orthodox translator of the Bible, says, on Jude,   "As this, according to the Greek text, is said of the cities, we must here take the words 'eternal fire' in the sense of a fire which cannot be extinguished until it has consumed everything, and reduced it to ashes.

Parkhurst says,   "The Greek word tartarus, rendered hell in 2 Peter 2: 4, means, in a physical sense, the bounds or verge of the material creation".   - Greek Lexicon.   The word appears but once in the New Testament.

(XXIX) The Destiny Of The Wicked.   If the hell of popular belief is a mere figment of the imagination it will be asked, what then is the destiny of the wicked according to the scriptures? The answer, justified by the foregoing and subjoined testimonies is, that they will be put out of existence by divine judgement, with attendant circumstances of shame and suffering.

The literal rendering of the passage is,   "And these shall go (eis kolasin aionion) to the cutting off age-lasting; but the righteous (eis zoen aionion) to life everlasting" (Matthew 25:46)   The Hebrew word "olahm" corresponds to the Greek words "aion" = age, and "aionos" = pertaining to the age   Parkhurst says,   "It (aion) denotes duration or continuance of time with great variety".   -Greek Lexicon   Liddell and Scott render the word aion thus:   "A space or period of time, especially a life time:   also one's time of life, age, generation, definite period, a long space of time, eternity," etc.:   not once rendered "world" in their Greek Lexicon   In the Common Version,   "everlasting, eternal, evermore, and for ever," are usually given as the equivalent of aion   While in most cases this translation is practically correct, it has to be observed, even these words do not always represent the idea of unlimited duration   Their scope is purely by the subject with which they are connected   A few examples will suffice to show this:

• 1 - Unlimited Duration:

• The everlasting God (Romans 16:26).
• The King eternal:   the only wise God (1 Timothy 1:17).
• Thou, Lord, art most high for evermore (Psalm 92:8).
• The Lord shall endure for ever (Psalm 9:7)

• 2 - Limited Duration:

• For their anointing shall surely be an everlasting priesthood throughout their generations   Exodus 40:15;Numbers 25:13).
• The priesthood being changed (Hebrews 7:12).
• Even as Sodom and Gomorrah, suffering the vengeance of eternal fire. Jude 1:7).
• Ye shall observe to do for evermore; and ye shall not fear other gods. (2 Kings 17:37).
• His master shall bore his ear through with an aul; and he shall serve him for ever. (Exodus 21:6).
• Then said Daniel unto the king, O king, live for ever. (Daniel 6:21).
• Perhaps he (Onesimus) therefore departed for a season, that thou shouldest receive him for ever (Philemon 1:15).

• 3 - With Beginning, but Without End:

• And every one that hath forsaken houses... shall inherit everlasting life. (Matthew 19:29).
• And this is the promise that he hath promised us, even eternal life. (1 John 2:25).
• I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen (Revelation 1:18).

In the following texts, the phrase "end of the world" is literally "end of the aion, i.e., age" (referring to the Jewish dispensation in most cases)   See Matthew 13:39; 24:3; 28:20; Hebrews 9:26; 1 Corinthians 10:11; Unto Him be glory in the ecclesia by Christ Jesus throughout all ages, world (aion) without end (Ephesians 3:21)   The earth which He hath established for ever (Psalm 78:69).

(XXX) The Irresponsible Of Mankind:   There is a class, forming by far the largest part of mankind, who have never heard the gospel, and are in the darkness of complete barbarism   What is to be done with them? Popular theology says (sometimes), they go to hell; and at other times, they will be admitted to heaven   The first assumption outrages justice; the second violates every divine principle   We submit, on the strength of the following passages, that they are exempted from responsibility, and will pass away in death, as though they had never existed   They will never see the light of resurrection:

(XXXI) The Judgment Seat Of Christ:   That at the return of Jesus Christ from heaven, to establish his kingdom on earth, he will, first of all, summon before him for judgement, the whole of those who are responsible to his judgement   Those that are dead he will cause to come forth from the dust, and assemble them with the living to his presence   Faithful and unfaithful will be mustered together before his judgement-seat, for the purpose of having it declared, after account rendered, who is worthy of being invested with immortality and promoted to the kingdom, and who is deserving of rejection, and re-consignment to corruption after punishment   (This precludes, the idea created by a superficial reading of the apostolic testimony, that there is no judgement for the saints, and that the resurrection at the coming of Christ will be confined to the accepted, who, according to this theory, awake to instantaneous incorruption and immortality).

It is sown in corruption; it is raised in incorruption:   It is sown in dishonour; it is raised in glory:   it is sown in weakness; it is raised in power:   It is sown a natural body, and there is a spiritual body... The dead shall be raised incorruptible   On this, Dr. Thomas says in Anastasis,   "This is not the form of sound words delivered by Paul   He says, The dead ones (oi-nekroi) shall be rebuilt (egerthesontai) incorruptible   This I believe and teach   He does not say oi nekroi anastesontai - the dead ones shall stand up incorruptible:   he does not teach such an anastasis or standing up as this; for both the just and the unjust will stand up; but they will not stand up incorruptible; it will only those of them who so stand up that will become incorruptible when their rebuilding is completed in their putting on incorruptibility and life, or in being clothed upon with their house which is from heaven, when they are quickened by the spirit, because their account rendered is well pleasing to the Judge."

(XXXII) BAPTISM:   is an act of obedience required of all who believe the gospel.   It is a bodily immersion in, and not a face-sprinkling or head pouring, with water   Its administration to infants, in any form, is unauthorized and useless; it is only enjoined on those who have intelligence enough to believe the glad tidings of the Kingdom of God and the things concerning the name of Jesus Christ   To such it is a means of that present union with Christ which is preparatory to perfect assimilation at the resurrection, It is, therefore, necessary to salvation.

The claims of children to a religious standing irrespective of intelligence and faith are generally founded on Matthew 19:14:   Jesus says,   "Suffer (allow) little children, and forbid them not, to come unto me:   for of such is the kingdom of heaven".   This saying of Christ's   however, can mean nothing more than his other sayings:   "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven".   (Matthew 18:3); "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein".   (Mark 10:15);
Paul expresses the same idea:   "In malice, be ye children" (1 Corinthians 14:20)   If Christ's words in Matthew 19 are to be construed literally, they would amount to this:   that the kingdom of God is to be made up of babies and children, and that, therefore, men and women would find no place   His real meaning is that the kingdom is reserved for those of childlike disposition   These, in the language of scripture, are "babes and children".   Hence, Jesus, speaking of his disciples, says,   "I thank thee, O Father, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (Luke 10:21)   Again speaking to them, he says,   "Little children, yet for a little while I am with you" (John 13:33).

Baptizo is used in both Testaments in the sense of immersion, but never in the sense of sprinkling or pouring   The word baptize is not an English word, but is really an English form of the Greek word baptizo:   which is not translated, but transferred into our language by the word baptize   Had baptizo been translated, as it could and should have been, there would at this time be no controversy on this subject - Malcolm's Bible Dictionary  

Prof. Stewart says, baptizo means dip, plunge, or immerse in any liquid   It may be added,   "especially in the dyeing art, with a view to produce a change of colour."

(XXXIII) How Can So Many Be Wrong? It is usual to rely on numbers in deciding questions of religious belief   This disposition takes the form of the question:   "Can so many hundreds of thousands of people, including clergymen and ministers, be in the wrong?" As a general answer to this, attention is invited to the following testimonies, which declare the fewness of those who receive the Truth:

(XXXIV) Popular Error And Divine Truth In Contrast:   The true test to apply in the determination of religious truth is one given by Isaiah (8:20):   "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them".   This principle is extensively applied in the classification of scripture testimony contained in this pamphlet as a whole   To bring the matter to a focus, the following tabularised contrast of popular tradition with the Word of God is here presented:

(XXXV) Departure From The Truth Foretold:   The thoughtful mind, on which the testimony cited in the foregoing thirty-four sections may have made an impression, will enquire, how comes the religious world, with the Bible circulated so freely, and honoured so universally, to be so much astray? Without attempting in this limited work to indicate the process by which the result has been arrived at, we call attention to the fact apparent in the face of subjoined scriptural quotations, that the truth of apostolic prophecy requires that the world at the present time should be in a state of complete and universal apostasy.

The literal translation of the Greek words 'ten pistin' is, 'THE FAITH'   When Christ comes he will find faith in the abstract in great abundance (for there are many false faiths, religions, and creeds in the world), but he suggests by his question, that he will scarcely find THE FAITH, viz., that to which the apostle alludes as the "one faith" (Ephesians 4:5); "the faith once for all delivered to the saints" (Jude 3); "the word of the truth of the gospel" (Colossians 1:5); "one hope of your calling" (Ephesians 4:4); "the hope of Israel" (Acts 28:20); "the gospel of the kingdom" (Matthew 24:14; Daniel 7:27); in other words, THE FAITH comprehended in the "things concerning the kingdom of God and the name of Jesus Christ" (Acts 8:12: 19:8; 28:23, 31), and confidence in God to establish His purpose in the earth.

(XXXVI) Coming Deliverance:   It is a common belief that the world's deliverance from the state of things portrayed in the foregoing testimonies is to be effected by the preaching of the gospel   The erroneousness of this view will be apparent from the following testimonies, which teach that IT IS TO RESULT FROM DIVINE INTERVENTION:

The idea that the world's deliverance is to be effected by the preaching of the gospel, exists from a misconception of the objects for which the preaching of the gospel was instituted   The apostle James defines the object to be to "take out from the Gentiles a people for His name" (Acts 15:14)   Christ's language on the subject is substantially identical:   "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come".   (Matthew 24:14)   Chrysostom, writing in the third century, has the following remark on this passage:   "Attend with care to what is read   He said not when it hath been believed by all men, but when it hath been preached to all   For this cause he also said, for a witness to all nations, to show that he doth not wait for men to believe, and then for him to come, since that phrase, for a witness, hath this meaning - for accusation, for reproof, for condemnation of those that have not believed..

In conclusion, the time is near for the occurrence of the great events outlined in the scriptures of Truth, and set forth in this article   The reader is invited to email/write to the address(es) provided (see our "Contacts" page) for further literature upon Bible Truth.   We are indeed at the eve of the Lord's return to fulfil the great promises made by the Father.   May the careful consideration of these things encourage you as the reader to accept the Truth herein defined, and be found worthy of the inheritance shortly to be manifested.

"Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen   And he said unto them, Go ye into all the world, and preach the gospel to every creature   HE THAT BELIEVETH AND IS BAPTIZED SHALL BE SAVED; BUT HE THAT BELIEVETH NOT SHALL BE CONDEMNED.", Mark 16: 14-16.

Adapted for this purpose from the valued work:  
"A Declaration of the Truth Revealed in the Bible",
written by Robert Roberts after research by R.C. Bingley of Chicago, in 1866/67   (1940 version).

Prove all things; hold fast that which is good.
1 Thessalonians 5: 21.

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