Do good people really go to Heaven when they die?

God described King David as "a man after My own heart," and one who would "do all My will" (Acts 13:22), yet the Apostle Peter stated in his first sermon: "....the patriarch David died and was buried, and his tomb is here to this day…. For David did not ascend to heaven….." (Acts 2:29, 34, NIV).

The Apostle John also stated: "No one has ever gone into heaven except the one who came from heaven—the Son of Man [Jesus Christ]" (John 3:13, NIV). Spiritual giants such as Noah, Abraham, Sarah, Isaac, Jacob, Joseph and Moses, including others listed in Hebrews 11, did not ascend to heaven: "These were all commended for their faith, yet none of them received what had been promised" (Hebrews 11:39 NIV).

King Solomon was inspired to write: "For the living know that they will die; but the dead know nothing, and they have no more reward, for the memory of them is forgotten" (Ecclesiastes 9:5). The patriarch Job echoed Solomon's words: ".... Man dies and is laid away; indeed he breathes his last and where is he?.... so man lies down and does not rise. Till the heavens are no more, they will not awake nor be roused from their sleep" (Job 14:10 and 12).

The dead are unconscious and unaware. Our emotions, thoughts, knowledge and feelings go to the grave with us. Job goes on to say: "O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time [the time of the resurrection], and remember me! If a man die, shall he live again? All the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee...." (Job 14:13-15, KJV).

The writers of the Bible describe the experience after death not as going to heaven or hell, but simply as sleep. Notice, for example, how Daniel refers to the state of the dead in this prophecy of the resurrection: "And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt" (Daniel 12:2).

Jesus spoke of death as sleep. Speaking of a deceased girl whom He intended to raise from the dead, He told the mourners, "Do not weep; she is not dead, but sleeping" (Luke 8:52; Matthew 9:24). Before He resurrected Lazarus, He told the disciples, "Our friend Lazarus sleeps, but I go that I may wake him up." The disciples misunderstood, thinking Lazarus was sleeping because he was ill. "However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep" (John 11:11 and 13).

The key to the mystery of life after death is revealed in the resurrection of Jesus Christ, who said, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live" (John 11:25). Paul confirms many were eyewitnesses to the fact Jesus Christ had risen from the grave (1 Corinthians 15:3-8). There were too many credible witnesses who saw and interacted with Him after He was raised from the dead for His resurrection to be denied.

Because Christ was resurrected we can be assured He will resurrect those who have been faithful to Him (1 Corinthians 15:12-21 NIV). The doctrine of the resurrection is listed among the fundamental doctrines of the Bible (Hebrews 6:1-2). It is a wonderful part of God's great master plan, and the hope of all true Christians (1 Corinthians 15:54).

When Jesus Christ resurrects those who have followed Him the Bible reveals it will not be so that they can go to live in heaven forever. Since Christ is coming back to earth (Zechariah 14:3-4), it makes sense that's where they will be as well: "And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also" (John 14:3). (See our study guide Christ’s Reign On Earth: What It Will Be Like) 

All of the dead —good and not so good alike—will eventually be resurrected, even those who have never heard the name of Christ in their lifetime, and have had no opportunity of salvation. (See issue 343 of Bible Insights Weekly for more information concerning when Jesus Christ will resurrect those who have died: The Second Resurrection To Judgment and The third resurrection.)

• Source:

  The Good News magazine (May-Jun 2003)

• https://www.ucg.org/good-news/good-news-magazine-may-june-2003/do-good-people-really-go-heaven-when-they-die

 

How to be a neighbour

The parable of the Good Samaritan is familiar to many. It begins with a conversation between a lawyer and Christ in Luke 10.

The lawyer asks Christ “What shall I do to inherit eternal life?” (Luke 10:25). Christ answers him by asking about his understanding of what is written in the law. The lawyer replies that one must love God and love one’s neighbor (verse 27). Jesus Christ tells the lawyer he is correct and if he does this he will gain eternal life.

When the lawyer asks “Who is my neighbor?” (verse 29) Christ does not answer the question directly, but begins to relate the parable of the good samaritan, beginning in verse 30. A man on his way from Jerusalem to Jericho encounters thieves who attack and rob him, leaving him for dead. A priest and then a Levite pass by and fail to assist. Then a Samaritan, a person who would have been despised by the Jews of the time, sees the injured man and has compassion. He delays his journey, carries him to safety, personally cares for him, and when he cannot delay his journey longer, leaves money with the innkeeper to ensure the injured man will be cared for in his absence.

After Christ finishes this parable, He asks the lawyer, “Which of these three do you think was a neighbor to him who fell among the thieves?” (verse 36). The lawyer responds, “He who showed mercy on him” (verse 37), and Christ ends the conversation by saying, “Go and do likewise.”

Helping others when they need it is not an option for Christians. Proverbs 3:27-28 not only cautions us against withholding good from those to whom it is due, it cautions us against delaying: “Do not say to your neighbor, ‘Go, and come back, and tomorrow I will give it,’ when you have it with you.” Paul, writing to the Galatians, instructs us: “As we have opportunity let us do good to all, especially to those who are of the household of faith” (Galatians 6:10).

So, how can we follow Christ’s instruction to “Go, and do likewise”?

1. Look out for the needs of others

A good neighbor keeps an eye out for ways to help and doesn’t neglect the small things. Not every opportunity to do good is going to be lifesaving, like the Samaritan. It might just involve taking the time to listen to someone when they need to talk, helping out with a chore, or writing an encouraging note.

2. Instead of focusing on what you can’t do for someone, look for what you can do.

You might not be able to make a sick person healthy again, but you can bring a casserole, give them a hug, send a card, or make a phone call. A good neighbor does what he or she can to help.

3. Slow down.

People who are in a hurry and thinking about their own needs are much less likely to help someone, even if that person is obviously in need. We need to take time to interact with others to find out what they are dealing with, and if we can help.

4. Be willing to be inconvenienced.

Some kind acts take almost no time at all, like a smile or a kind word, but being a neighbor often involves meeting a need when you don't have time in your schedule for it.

The priest and the Levite were on a journey and, for whatever reason, they only slowed down long enough to cross the road in order to distance themselves from the injured man (verses 31 and 32). The Samaritan was also on a journey and needed to be somewhere, but his first reaction was to help. Only after the man had been rescued and carried to safety did the Samaritan continue on his way.

• Source:

  United News (Sept -Oct 2021)

What does the Feast of Unleavened Bread mean for Christians? Sign of Jonah: Did Jesus Die Good Friday, Rise on Easter?

 What does the Feast of Unleavened Bread mean for Christians?

During the spring of each year (March-April in the northern hemisphere), immediately after Passover and before the Feast of Pentecost, another biblical feast is observed — the 7-day Feast of Unleavened Bread (Leviticus 23:6-8; Exodus 12:17-18).

The Exodus from Egypt, which took place immediately after Passover during the Feast of Unleavened Bread (Numbers 33:3), was one of the great events to occur during this time. The crossing of the Red Sea is traditionally assigned to the seventh or last day of Unleavened Bread.

After Israel entered the Promised Land, the miraculous conquest of Jericho also took place during the Days of Unleavened Bread. Other great events occurring during this time of year involved rededicating the people of God to their Creator. 2 Chronicles chapters 29 through 31 describe the religious reform led by Hezekiah, and chapters 34 and 35 tell of the reform by Josiah.

However, one other event that took place during the Days of Unleavened Bread had a much greater impact than any of these, and that was the resurrection of Jesus Christ. John 19:31 tells us He was crucified on the day before a Sabbath. While most people assume this was the regular weekly Sabbath (observed Friday sunset to Saturday sunset), John tells us this Sabbath "was a high day" — a term used for the seven annual Holy Days. A careful reading of the Gospels shows this "high day" was the first day of Unleavened Bread, a Holy Day (Leviticus 23:2, 6-7) that can fall on a weekday.

Jesus remained in the grave for three days and three nights just as He had prophesied (Matthew 12:40), making it impossible to reconcile Jesus' statement in Matthew 12 with a Friday afternoon crucifixion followed by a Sunday morning resurrection. (See "Jesus Wasn't Crucified on Friday—or Resurrected on Sunday!")

Three days and three nights from the time of His entombment, just before the beginning of the first Holy Day of Unleavened Bread, brings us to the sunset at the end of the weekly Sabbath, during the seven-day Feast of Unleavened Bread, as the time Jesus was resurrected. On that Sunday, after His resurrection the day before, Jesus appeared first to Mary Magdalene (John 20:11-18) and then to others.

These Days of Unleavened Bread marked a turning point in the way the spring festival was celebrated. Christians observing these annual festivals would still recall the exodus from Egypt as a type of redemption from sin and release from the bondage of Satan. There would still be an emphasis on eating unleavened bread as a physical reminder we are to become spiritually unleavened by removing sin from our lives. But the core meaning of the Feast of Unleavened Bread is that Jesus Christ, the One who was resurrected during this time, now lives His life in every Christian.

Jesus repeatedly emphasized the importance of His own resurrection. During the last supper, He told the disciples that although He would soon be betrayed, He would live again: "Because I live, you will live also" (John 14:19). He had just promised they would not be left as orphans (verse 18)—that is, spiritually unprotected and vulnerable to Satan. Both the Father and He would live in the hearts and minds of Christians by the indwelling of the Holy Spirit (verses 20-26), empowering us to overcome "the sin which so easily ensnares us" (Hebrews 12:1).

The Apostle Paul encouraged the church there to "keep the feast, not with old leaven, nor with the leaven of malice and wickedness [lingering sinful attitudes], but with the unleavened bread of sincerity and truth"(1 Corinthians 5:8) —a clear reference to the Feast of Unleavened Bread.

The Feast of Unleavened Bread is a festival that helps us focus on replacing sin with righteousness. We are reminded to "...work out your own salvation with fear and trembling" (Philippians 2:12), but the Apostle Paul was not preaching a works-based salvation. In verse 13 he explains "it is God who works in you both to will [that is, to have the desire to overcome] and to do [to act on that desire] for His good pleasure." In 2025 the Days of Unleavened Bread will be observed from sundown April 13-19. (See Holy Day Calendar)

• Source:

  The Good News magazine (Mar-Apr 2006)

• https://www.ucg.org/the-good-news/what-does-the-feast-of-unleavened-bread-mean-for-christians

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Sign of Jonah: Did Jesus Die Good Friday, Rise on Easter?

by Mike Bennett

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Most churches commemorate Jesus’ crucifixion on Good Friday and His resurrection on Easter Sunday. But how does this fit with the sign of Jonah Jesus gave?

Good Friday afternoon to Easter Sunday sunrise does not add up to three days and three nights. This chart shows the chronology of Christ’s crucifixion and resurrection that matches the biblical festivals and confirms the sign of Jonah. (See a larger version of this chart at the end of the article.)

Was Jesus in the tomb from Good Friday evening to Easter Sunday morning?

No, Jesus said that the sign that He was the Messiah was that He would be buried for “three days and three nights” (Matthew 12:40). In other words, He would be entombed for exactly 72 hours. It is impossible to fit 72 hours between Friday night and Sunday morning. When we closely study the Gospel accounts, we learn that Christ was entombed on a Wednesday evening and resurrected on a Saturday evening. 

As proof that He was the Messiah, Jesus Christ promised in advance exactly how much time He would spend in the grave. He called it “the sign of the prophet Jonah.”

 

Why some Christians don't celebrate Easter

Every year elaborate Easter programs are prepared commemorating the death and resurrection of Jesus Christ often involving Easter sunrise services and colourful baskets of chocolate eggs and rabbits. But if this celebration is so important, why didn’t Jesus teach His apostles and the early Church to observe it?

Easter is associated with ancient fertility rites such as eggs and rabbits.

The books of the New Testament were written decades after Jesus Christ’s death and resurrection, yet nowhere is any kind of Easter celebration described! Some cite Acts 12:4 as authority for celebrating Easter, but Easter isn’t really mentioned there at all. The King James Bible translators substituted “Easter” for the Greek word ‘Pascha’, which means “Passover.” The vast majority of Bible translations recognize the error in the King James Version and rightly translate the word in Acts 12:4 as “Passover”. The truth is, “there is no trace of Easter celebration in the [New Testament]” (The International Standard Bible Encyclopedia, 1986, Vol. 2, “Easter”).

So where exactly did Easter and its customs come from? The Encyclopaedia Britannica correctly records that: “At Easter, popular customs reflect many ancient pagan survivals—in this instance, connected with spring fertility rites, such as the symbols of the Easter egg and the Easter hare or rabbit” (15th edition, Macropaedia, Vol. 4, p. 605, “Church Year”). Many ancient pagan peoples marked the coming of spring with the worship of their gods and goddesses, particularly those associated with fertility. Among such deities were Baal and Astarte (or Ashtoreth) where the ceremonies included ritual sex to promote fertility throughout the land and the symbols of fertility—such as eggs and rabbits, which reproduce in great numbers.

“Associated with Ishtar was the young god Tammuz [mentioned in Ezekiel 8:14 ". . . In Babylonian mythology Tammuz died annually and was reborn year after year, representing the yearly cycle of the seasons and the crops...” (Nelson’s Illustrated Bible Dictionary, 1995, “Gods, Pagan,” p. 509). Alan Watts, an expert in comparative religion, wrote: “It would be tedious to describe in detail all that has been handed down to us about the various rites of Tammuz.… and many others….But their universal theme—the drama of death and resurrection—makes them the forerunners of the Christian Easter, and thus the first ‘Easter services.” ( Easter: Its Story and Meaning, 1950, p. 58).

Early Catholic Church leaders merged customs and practices associated with this earlier “resurrected” god and spring fertility celebrations and applied them to the resurrected Son of God. As the Catechism of the Catholic Church explains in the section titled “The Liturgical Year,” “At the Council of Nicaea in 325, all the Churches agreed that Easter… should be celebrated on the Sunday following the first full moon… after the vernal equinox” (1995, p. 332).

Up until this time, many believers had continued to commemorate Jesus’ death through the biblical Passover as Jesus and the Apostles had instructed (Luke 22:19-20; 1 Corinthians 11:23-26). However, after the decision at the Council of Nicea, with the power of the Roman Empire behind it, the Catholic Church enforced its preference for Easter Sunday. Those who wished to continue to observe the biblical Passover had to go underground to avoid persecution.

We should ask ourselves if Jesus were on earth today, would He celebrate Easter or rather would He observe the biblical Passover as Scripture teaches and as He practiced and taught (John 13:15-17; 1 Corinthians 5:7-8).

• Source:

  Beyond Today magazine (Mar-Apr 2019)

• https://www.ucg.org/beyond-today/beyond-today-magazine/christians-who-dont-celebrate-easter-what-do-they-know

 

Why should Christians keep the Passover?

In ancient Israel the first Passover was a time of deliverance, the rescuing of the Israelites from slavery in Egypt. The blood of the Passover lamb was smeared on the doorposts of those Israelites who put their trust in God, and He promised to deliver them from harm (Exodus 12:13-14 and 23). The Israelites were spared, while the firstborn of the Egyptians were slain.

The bread and wine of the annual Passover service was instituted by Jesus Christ.

Many years later, during Jesus Christ’s final Passover with His disciples, He introduced new symbols, which commemorate Him as “our Passover, [who] was sacrificed for us” (1 Corinthians 5:7). The observance of the New Testament Passover was revealed as the first step toward salvation. It reminds Christians not only of how God delivered ancient Israel out of Egypt, but of our deliverance from sin today.

All human beings are in slavery to corruption and death caused by sin: "for all have sinned and fall short of the glory of God" (Romans 3:23), and the Bible says, "the soul who sins shall die" (Ezekiel 18:4 and 20). Only the sacrifice of Jesus Christ, the Lamb of God, frees us from the bondage of sin. God will not compromise with His perfect law, and no human (other than Jesus Christ) has kept God's law perfectly.

God the Father willingly gave up His firstborn Son, and Jesus willingly poured out His life's blood, because there was no other way to save humanity from the consequences of our sins: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). We also read that the wages of sin is death, “but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).

The Bible makes it clear that all who follow Christ should observe the New Testament Passover annually, as He did, in remembrance of His love and sacrifice for our sins and as a reminder of our commitment to God for what He has done in our lives. The Passover, and all the other annual Holy Days are permanent observances. God never intended them to be temporary observances we could discard at a later date, as is commonly taught today. (See Bible Insights Issue 273 What Did Paul Really Say in Colossians 2:16? for more detail)

Paul shows the earliest Christians not only observed the Passover annually—with its new symbols of bread and wine, instituted by Jesus Christ to represent His suffering and death—but that all Christians should continue observing it until Christ returns. Jesus indicated it will also continue to be observed in His Kingdom (Matthew 26:29). The Passover should be observed once a year as God has commanded on the annual date which is the anniversary of Christ's death for our sins. In 2026 the Passover will be observed on the evening of March 31 after sunset (For the correct dates for all of God's festivals see "The Annual Festivals of God"). 

Christ's supreme sacrifice by means of His crucifixion —which occurred precisely on the biblically commanded Passover date—is the foundation of the Christian faith. It reflects the all-encompassing love God has for His creation and His concern for the ultimate well-being of every human being.

• Source:

  The Good News magazine (Mar-Apr 1998)

• https://www.ucg.org/the-good-news/why-should-christians-keep-the-passover

Speaking In Tongues

In some churches worship involves an emotional display of movement and sound as participants begin to “speak in tongues.” But is this really what is meant by biblical references to those who speak with the gift of tongues?

The New Testament describes the practice of Christians in the first century speaking in languages other than their own, which is generally referred to as speaking in tongues. The most dramatic episode is described in the book of Acts chapter 2, as mentioned in the previous article Pentecost And Our Need For The Holy Spirit.

We are told that: “At that time there were devout Jews from every nation living in Jerusalem...and they were bewildered to hear their own languages being spoken by the believers” (Acts 2:5-6). The Greek word here for language or tongue is “glossa,” meaning a known language. The miracle involved speaking in “known languages,” not mysterious babbling no one could comprehend.

These Jews and others who were called ‘God-fearers’ were from various countries in the Roman empire including Parthia, Media, Mesopotamia, Libya and Rome and would comprise the first peoples to begin spreading the Gospel of Jesus Christ and the Kingdom of God. God showed by this miracle the message of salvation was to go to all nations in the world.

Another notable passage where speaking in tongues is addressed is in 1 Corinthians 14. Scripture suggests the Corinthians lacked understanding regarding spiritual gifts and, combined with the influence of their pagan past, it resulted in the problems Paul had to address.

Their worship services were disorderly, with members speaking with the “gift” of a foreign tongue being shouted down by others (1 Corinthians 14:26). This led to divisions with some feeling spiritually superior to others, and visitors being turned off by the disorder (1 Corinthians 14:23). Paul explains the gift of tongues or speaking in a foreign language was meant to be helpful and edifying, conveying knowledge, understanding and love. Those who spoke in tongues were meant to be instrumental in furthering the work of God, as was the case in the book of Acts.

Paul instructed if anyone spoke in a tongue or foreign language, there must be someone to interpret, so the congregation can understand (I Corinthians 14:6-17). Instead of several people talking at the same time, they were to take turns speaking while the congregation listened (ICorinthians 14:27-31). Finally Paul writes, “God is not the author of confusion,” (I Corinthians 14:33), leading to the obvious conclusion God was not the source of this chaos.

The Apostle Peter in his sermon on the Day of Pentecost (Acts 2) outlines how Christians are to receive the Holy Spirit. He told them to repent and be baptized, in order to receive the gift of God’s Spirit (Acts 2:36-38). Some may think charismatic speaking in tongues is a sign of God’s presence,but speaking in tongues is the gift of being able to communicate in “known languages,” which God gives when He deems appropriate, and those who hear are edified and educated by what is said

• Source:

  Beyond Today Television

• https://www.ucg.org/beyond-today/beyond-today-television-program/speaking-in-tongues