Beliefs about the Afterlife (LXVII)

“To him who overcomes, 

I will give the right to eat from the tree of life, 

which is in the paradise of God” 

(Revelation 2:7). 

In this chapter we will first focus on "the tree of life" and move on to a study of other things mentioned in connection with life in the New Jerusalem. From the above text we learn a number of things about the tree of life. First, we learn that it is for eating, which shows again that saints who go to paradise will eat, even in their resurrected bodies. Second, we learn that some have a right to eat of it, and some do not. Third, the ones who have the right to eat of it are they who are the overcomers. Fourth, we learn that the tree of life, like the New Jerusalem, is not now on earth or in the heavens surrounding it, but is in the third heaven, or in Paradise. 

The "right" to eat of the tree of life, and to live forever, is an attendant right to those who have believed in Christ, or received him, and who thus were given "the right to become the children of God" (John 1: 12). Also, the ones who overcome are they who possess a living faith in the Lord, as John said - 

"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" (I John 5: 4-5)

John also wrote in the Apocalypse that these overcomers overcame "by the blood of the Lamb and by the word of their testimony" (Rev. 12: 11). 

Finally, since Paradise is literal, so too is the tree of life which is in Paradise. It cannot be made to be a mere symbol for obtaining eternal life. If this is so, then one partakes of the tree of life when he is saved and converted, for the bible teaches that those who believe are given eternal life when they believe. But, in the above text at the heading, along with Revelation 22, eating of the tree of life occurs when Christ returns and in conjunction with the New Jerusalem coming down from heaven. So, eating the tree of life is not a mere symbol affirming that a person has been saved when converted. 

The Tree of Life

"In the middle of the street of it, and on either side of the river, was there the tree of life, which bore twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." (Rev. 22: 2)

Again, I insist that this is a literal tree. It was a literal tree in the Garden of Eden, unless of course we deny that the description of Eden in Genesis, and what happened there to Adam and Eve, are literal. I recall a conversation I had many years ago with an Amillennialist who would take very little in the Book of Revelation literally, and also many unfulfilled prophecies of the new heavens and earth, seeing these as references that are to be interpreted figuratively. I asked this brother - "do you take the bible literally?" He responded by saying yes. I then asked - "why do you not take the prophecies literally?" Well, he could not answer that question. It seems to me that if he takes what is said about the new heavens and earth, and the New Jerusalem, or the things prophesied of in the Apocalypse, figuratively, then he has no solid ground for affirming that Genesis, or the story of Jonah, etc., is literal. 

Amillennialists will generally take the bible literally except for the prophecies that yet await fulfillment. This certainly is true with the Preterist, who see the destruction of Jerusalem in A.D. 70 as the fulfillment of Christ' second coming. However, as I have stated in preceding chapters, every prophecy that has been fulfilled already was fulfilled literally. That is our warrant for interpreting unfulfilled prophecy literally.

Let us now cite the verses Moses wrote in the Genesis record about the tree of life.

"And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the middle of the garden, and the tree of knowledge of good and evil." (Gen. 2: 9)

"And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life." (Gen. 3: 22-24)

If one accepts the fact that this tree in Eden was a literal tree, then why would anyone not do so also in the Apocalypse or in Paradise and the New Jerusalem? It is quite unreasonable and manifests that such interpreters, especially among Amillennialists and bible allegorizers, are interpreting the prophecies in that manner in order to make them square with their own man-made doctrinal systems. It reminds me of another chat I had with an Amillennialist about whether the various scenes of judgment in the Apocalypse were literal or not. I asked this Amillennial brother - "do you believe the ten plagues sent upon the land of Egypt in the Book of Exodus by God through Moses were literal?" He said yes. "Well then," said I, "why do you resist seeing such plagues in Revelation literally?" 

If the tree of life is a symbol, then so are the leaves and the twelve kinds of fruit. And, who then will tell us what the leaves, tree, and fruit represent? Answer: no one can tell what they represent. Further, will one then also "spiritualize" or give a mere figurative interpretation also to the city, the streets, the river, the book, the waters, the jasper walls, the gates of pearl, and the dimensions, etc.?

"Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." (Rev. 22: 14)

The expression "tree of life" occurs in four groups or connections: (1) in the story of the Garden of Eden, (2) in the Proverbs of Solomon, (3) in the apocryphal writings, and (4) in the Apocalypse of John.

The tree of life is mentioned three times in Genesis 2, in Eden, and again four times in Revelation, three of those in the final chapter. These instances refer to Eden’s literal tree of life. The tree of life is presently in Paradise or in the New Jerusalem, but will be brought down to earth and the first heaven when the New Jerusalem descends from the third heaven to earth and to the first heaven. 

Now let us cite some scriptures from the Proverbs of Solomon concerning the tree of life.

"She (wisdom) is a tree of life to them that lay hold upon her: and happy is every one that retaineth her." (Prov. 3: 18 kjv)

"The fruit of the righteous is a tree of life; and he that winneth souls is wise." (Prov. 11: 30)

"Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life." (Prov. 13: 12)

"A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit." (Prov. 15: 4)

In all these Proverbs about the tree of life, it denotes the life, vigor, rejuvenation, etc., that comes from wisdom, obedience to the Creator, faith and hope in him, and from wholesome words of truth. It also is connected with the happiness and satisfaction that comes from partaking of the tree of life. It is also quite evident that Solomon is speaking of the tree of life metaphorically, and yet in doing so does not deny that the tree of life is a literal tree. Many healthcare companies today use the tree of life as a symbol for their work. Even the Kabbala has its own tree of life, which is only a picture or idea. 

In the immediate preceding chapters where we wrote upon the river of life, we cited from Ezekiel chapter forty seven where that river is described by the priest-prophet. He also says this about the tree of life:

"And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing." (Eze. 47: 12)

If one says that all this is figurative, and not at all literal, then he must tell us what each of the things represent, a thing no one can concretely do. Some, who do this, attempt to sidestep this difficulty by saying that it simply means, basically, that God's people will enjoy themselves in heaven, and ignore deciphering the incidentals or the particulars. 

Randy Alcorn gives the following citation from bible Commentator William Hendriksen (emphasis mine): 

 

“The term ‘tree of life’ is collective, just like ‘avenue’ and ‘river.’ The idea is not that there is just one single tree. No, there is an entire park: whole rows of trees alongside the river; hence, between the river and the avenue. And this is true with respect to all the avenues of the city. Hence, the city is just full of parks, cf. Rev. 2:7. Observe, therefore, this wonderful truth: the city is full of rivers of life. It is also full of parks containing trees of life. These trees, moreover, are full of fruit.”[1] (As cited here)

I totally agree. This is the real heaven waiting for the people of God, who will be there in their glorified bodies, with hands and feet, and not floating around in some ethereal realm. And Alcorn is right about there being many trees of the genus "tree of life." Just like when we say "apple tree" we often are referring not to a single apple tree, but to that kind of tree. Further proof that the tree of life is a collective noun, referring to many trees, is seen in the fact that the text says that the tree of life is on either side of the crystal clear river and in the middle of it. 

Said Alcorn in the same source:

"John also tells us that “the leaves of the tree are for the healing of the nations” (Revelation 22:2). For the third time in Revelation 21–22, the inhabitants of the New Earth are referred to as nations. Nations will not be eliminated but healed. But since we won’t experience pain or disease in Heaven, what’s the point of leaves for healing? Perhaps they, like the tree’s fruit, will have life-sustaining or life-enhancing properties that will help people maintain health and energy. Our physical life and health, even our healing, comes not from our intrinsic immortal nature but from partaking of God’s gracious provision in the fruit and leaves of the tree of life. Hence, our well-being is not granted once for all but will be forever sustained and renewed as we depend on Him and draw from His provision."

This is what I have previously suggested. Eternal life will be sustained by means, just as it is now. Also, as previously stated, there are degrees of life, as Jesus spoke of having life more abundantly. And, when we think about eternal life in the ages to come being continued by means, or being increased by means, our minds go to the concept of renewal. 

Eternal Life through Renewal

Webster defines "renew" this way:

"To make new again; to restore to freshness, perfection, or vigor; to give new life to; to rejuvenate; to reestablish; to recreate; to rebuild."

The believer in the Lord experiences constant renewal in his spirit during his life of faith. So Paul wrote:

"For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." (II Cor. 4: 16)

Notice that this daily renewing excludes the body. Yet, as we have seen, renewal for both body and spirit, for the outward and inward man, in eternity to come, will involve renewal also. And, the means of this renewal include the water of the fountain and river of life, and the fruit and leaves of the tree of life. This renewal may also be called a continuous regeneration. Presently, in spirit, believers are daily "renewed in the spirit of their minds" (Eph. 4: 23; And, Rom. 12: 2) and are being "renewed in knowledge" (Col 3: 10). In fact, Paul links together the concepts of regeneration and renewal in conversion when he writes:

"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour." (Titus 3: 5-6)

As we have seen before, the "whole creation" (Romans 8) will be regenerated and made new when Christ comes and ushers in the age of the kingdom of God. (Matt. 19: 28)

The following two texts cannot be applied merely to the daily renewing of the inward man, but must also include the renewing of the whole man, in body and spirit, in the ages to come, or in eternity.

"He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." (Isa. 40: 30-31)

"Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's." (Psa. 103: 5)

I cannot see how this running excludes running with the body. Yes, it is true, that running may be used metaphorically, and so the bible speaks of running the Christian race. When we get to the place of focusing on the nature of the glorified bodies of the saints post resurrection of the righteous, we will see how what is said in the above texts apply to the body as well as to the spirit. When the above text speaks of young men becoming weary, we are to think of a person's physical being and life. Again, there is no reason to see the prophecy of Isaiah as all figurative. 

Beliefs about the Afterlife (LXVI)

As the picture above indicates, there are several things in the eternal state that are said to be "of life." All these statements are Greek genitives, of which there are several kind, and it is not always easy for the interpreter to know which kind of genitive it is. Is it a genitive of source? Meaning that life comes from the tree, water, fountain or book? Probably so. There are other things in scripture that are said to be "of life," such as "the bread of life" (John 6: 35, 48, 51), which is Christ Jesus. Then there is "the light of life" (John 8: 12) which is also Christ Jesus the Lord and also the word of God. So, does the life come from the water, or does the water come from the life? Or, does the life come from the light, or vise versa? Surely it is that life comes from both water and light. Further, "life" in these texts do not denote mere life in the minimum, but life in abundance. 

Everything in the city of God will be productive of life, vigor, liveliness, vibrance, vitality, robustness, etc. The water, the light, the food and drink, etc., will stimulate and refresh it's citizens. In fact, the resurrection of those citizens, of the righteous, will be for the purpose of imparting eternal life. Said the Lord:

"And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5: 29)

This new state of existence for the resurrected saints is in sharp contrast to their former lives when they lived on earth in their lifetimes. All around them in that state is death. We may say with the apostle that "death reigns" (Rom. 5: 14-18). Further, this is a death that pervades everything, both in nature and creation, and in the lives of men and women. But, in the city of God and in the new heavens and earth, life will reign. In the same chapter Paul speaks of the "reign in life." (Vss. 17, 21) Further, this "life" is not bare existence, but exuberant life, life in its fullness. So Jesus promised believers: "I am come that they might have life, and that they might have it more abundantly." (John 10: 10) So, how can one have more life? Or, how can one be more dead? Answer: Because the life we receive after the resurrection is more than just bare existence. The things mentioned above in connection with life are things that enhance life, or make life more abundant or more zestful. 

The River of Life

"And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever." (22: 1-5)

This river is not a mere symbol, but a real literal river of pure water that is flowing from God and his throne, from him who is the fountain of life in the highest sense. Yes, it signifies things, but saying this does not take away from its literalness. Not only is literal water drunk and waded in, or swam in, but it is also significant of all that will be enjoyed and experienced by the means of this water. Just think of the waters of the pool of Bethesda. Notice what the apostle John records of it.

"Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches. In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water. For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had." (John 5: 2-4 nkjv) 

I cannot explain the physics of how a spirit (angel) entering into water in a pool made it a healing bath for any who are sick, nevertheless we can say that in a similar and yet greater manner the presence of Christ in the New Jerusalem will have a marvelous effect on the water and on whoever drinks it or enters into it. I also cannot understand why an angel wanted to go into the water, nor why he would do it at a certain time at regular intervals. Nevertheless, the water was "moved" and "stirred" by the presence of the angel and changed it.

Just as the leaves of the tree of life were for the "healing" (Greek therapy) of the nations (Rev. 22: 3), so too does it seem that the water of life, from the river or from the fountains of life, sustain and enhance the life had. We cannot assume that having eternal life and immortality, in both spirit and body, eliminates means for the preservation of that life. Christians, even now have eternal life and immortality in soul or spirit, and yet they have it by means and have it preserved by means. Why not in eternity? So, the healing coming by eating of the tree of life is rather for preserving or enhancing health. It does not imply sickness but implies that the life enjoyed in eternity may be more abundant for some than for others. 

During the Millennial age of the kingdom there will still be sickness and death for the mortals still on earth and the waters of life will certainly restore and enhance the health of those non-resurrected peoples also. The prophet Ezekiel also wrote of the city of God and said this about this river of living water:

"And it shall be that every living thing that moves, wherever the rivers go, will live. There will be a very great multitude of fish, because these waters go there; for they will be healed, and everything will live wherever the river goes." (Eze. 47: 9 nkjv) 

So, the crystal clear life giving waters coming from God, the fountain, are for health and healing just as are the leaves from the tree of life. They are also intended to bring joy and gladness to those who drink or otherwise enjoy those waters. Wrote the Psalmist:

"There is a river whose streams shall make glad the city of God, The holy place of the tabernacle of the Most High. God is in the midst of her, she shall not be moved; God shall help her, just at the break of dawn." (Psa. 46: 4-5 nkjv)

Notice how the waters of this river in the "city of God" makes people "glad" who partake of it in some fashion. It is therefore called, as we previously observed, a "river of God's pleasures." (Psa. 36: 8) 

There is no reason to think that "the river of life" is symbolic and in no case literal. But, why not literal? No, it is literal. If one checks on all the comments made on this river, he will see many asking "what does the river represent?" Or, "what does it symbolize?" But, this is not the way to interpret the bible, including the book of Revelation. We should assume it is literal unless there is sound reason for not doing so. But, there is no reason not to take what is said in Revelation chapters twenty one and twenty two literally. One writer, in objecting to the river being literal wrote the following (See here - emphasis mine):

"Many Christians think the River of Life that flows from the Throne of God in New Jerusalem is a literal river. Yet, how could this be, if there were no literal sea into which all rivers flow (cp. Revelation 21:1)[1]. Moreover, if there were also no literal sun and moon (Revelation 21:23; 22:5) to cause the hydraulic cycle that produces springs, which in turn become streams, which come together to produce rivers, how could a literal, physical River of Life even exist in that context...Therefore, if there is no literal sea in the new heaven and the new earth, there can be no literal River of Life. Yet, even if there are oceans in the new heaven and the new earth, this still doesn’t mean the River of Life is physical. There is more evidence that the river should be interpreted spiritually."

Why this writer is resistant to understanding the things said of the New Jerusalem non literally or non physical is bewildering. His objections against it being a literal river are not cogent. First of all, his idea that Revelation 21: 1 teaches that there will not be any more seas, oceans, lakes, etc., is not what that verse is saying. On this we will have more to say shortly. Second, what does he mean by "interpreted spiritually"? Doubtless he means that it is a spiritual river rather than a physical river, or that it is to be interpreted figuratively. But, many things can be both physical and spiritual. 

The resurrection bodies of the saints will be both, as we will see when we come to that area of our subject. Paul says that "the law is spiritual" (Rom. 7: 14) even though the law was written physically in both stone and parchment. He also mentions the Christian who is a "spiritual man" (I Cor. 2: 15; 3: 1; Gal. 6: 1) but that certainly doesn't mean that he is no longer a literal or physical being. Paul says that the Israelites, when they ate the manna and the God sent quail, did eat "spiritual meat" and when they drank of the water from the rock that Moses smote with his rod, did "drink spiritual water" from that "spiritual rock." (I Cor. 10: 3-4) So, the food and drink, and the rock, were literal and yet were spiritual at the same time. That is the same with the water from the fountain and river of the New Jerusalem.  

Further, if we equate "spiritual" with "heavenly," then we can say that Christ, after his resurrection, was both heavenly (spiritual) and yet physical. (I Cor. 15: 48) He also says that resurrected saints will have a "spiritual body." (I Cor. 15: 44) But, it is still a body, a physical or corporeal body. Jesus' body was spiritual after his resurrection and yet he could be touched, having a body with its members. 

Paul does refer to things that are "spiritually understood," (I Cor. 2: 14) but by this he does not mean "figuratively understood," nor understood allegorically, nor understood non literally. 

Said the same author:

"If the River of Life that flows from the Throne of God isn’t a literal river, what is it, or put another way, what would it look like in terms of the new heavens and the new earth (i.e. the New Covenant). In New Covenant language, the River of Life refers to the preaching of the Gospel and the spread of Christianity throughout the world. It is believers, or specifically their preaching, that brings Christ (the River of Life) to those who embrace him when they hear."

This is a view that some Amillennialists believe, denying a future literal new heavens and earth, and denying that there is a literal city of God with walls, streets, trees, rivers, etc. They think that the prophecy of new heavens and earth is figurative language to describe new covenant blessings received by Christians while they live their lives on earth. But, nothing could be further from the truth. That the new heavens and earth and the city of God are intimately connected with the realization of the fullness of the new covenant is not to be denied. Of this we will have more to say. the Lord willing. But, his idea that the river of life is non literal and that it is simply figurative language to denote the spread of the Gospel is untenable. 

First, as we have previously stated, when we throw away the literal plain meaning we are left to our own suppositions as to what that figure testifies to. That is not the way to interpret the prophetic scriptures. Second, it takes the scene out of context, which clearly shows that this new heavens and earth and city of God descending from heaven does not occur until after Revelation chapters nineteen, twenty and twenty one, i.e., after the coming of Christ and the resurrection. 

Further, the river of life is described in Ezekiel 47, verses 1-14, cited above, and it is quite impossible to make it figurative there. In short, the description of this river, in Ezekiel, in the Psalms, and in the Apocalypse cannot be made to be merely symbolic or non literal. In fact, if one checked all the times in the bible where a river is mentioned, he will find it nearly always literal. Were not the four rivers that watered the Garden of Eden literal? 

No More Sea

"And I saw heaven new and earth new: for the first heaven and the first earth are gone, and the sea no longer is." (Rev. 21:1-8 Revised Text)

This is the revised text given by Dr. J.A. Seiss in his commentary on it. Other versions say "and there was no more sea." I agree with Seiss when he affirms that this does not mean that there will be no more sea, but that the old sea, like the old heavens and earth, will be no more. That is, there will be a new sea.

Wrote Seiss in him famous book on the Apocalypse (emphasis mine):

"And the Sea new, for I take the specification of it here the same as in the third commandment, where it is said, "In six days the Lord made heaven and earth, the sea, and all that in them is." (Ex. 20:11; also Rev. 10:6.) It is not mentioned to indicate for it a different fate from that of heaven and earth, but because it is so conspicuous and peculiar a part of them. The sea is not heaven, neither is it earth; hence in God's enumeration of the first creation-work he mentions heaven, earth, and sea; and so in the new creation-work, we have again heaven, earth, and sea. It is the literal sea, just as the heaven and the earth are literal; but the non-existence affirmed of it is the same that is affirmed of the first heaven and the first earth. In other words, it undergoes the same Palingenesia which they undergo, and comes forth a new sea, the same as the old heaven and earth come forth a new heaven and earth. There is renewal, but no annihilation."

That to me is quite obvious and so the argument from the above writer against the river being literal because there is no more any sea is invalid.

Says Seiss further:

"Some say there was no sea in the pristine condition of the world, and hence none will be in the finally redeemed world. But they are mistaken in both instances. The first chapter of Genesis tells of the formation of the seas contemporaneously with the formation of the dry land. (Gen. 1:9, 10.) When the flood came we are told that "all the fountains of the great deep were broken up," and that "the sea broke forth." (Gen. 7:11; Job 38:8.) There must then have been a sea from the beginning. It existed when Adam was in Paradise, as well as since Noah came out of the ark. And so there will be a sea in the new world, the same as a new heaven and a new earth. If not, this is the only passage in all the word of God that tells us anything to the contrary. We read of a river in the new earth, as of rivers in the original Paradise; and where there are rivers there are seas. When Christ as the cloud-robed Angel (chap. 10) set his feet on the earth in the solemn act of claiming and appropriating it as his own, "He set his right foot upon the sea," and thus claimed and appropriated it the same as he claimed and appropriated the ground. Many passages also which refer to Israel and the kingdom of God in the blessed times to come, distinctly speak of the sea as being turned in their favour, and as taking part in the general acclaim over the ultimate accomplishment of the mystery of God. (See Isa. 42:10; 60:5, 9; Ps. 24:2; 96:11; 98:6, 7; 1 Chron. 16:32; Rev. 5:13.) When the time to which the text refers arrives the present sea "no longer is," just as the first heaven and the first earth "are gone." There is no more left of the one than of the other, but likewise no less. Just as much of the sea as of the earth abideth forever. The Re-Genesis touches both alike, just as the first Genesis. As there is a renewed eternal heaven and earth, so there is a renewed eternal sea also, for one is a part of the other. Then, however, it will be no longer a thing of danger and dread, but only of beauty, joy, and blessing. Some of the old Rabbins taught that, in the new world of Messiah, men shall be able to walk the surface of the sea with equal ease that they now walk the earth. Nor is this unlikely; for the Saviour, as a man, walked on the sea, and did not sink; and so did Peter also, until his faith and courage failed him. The regeneration is the making of Christ's miracles universal. The miracles of Christ were the preintimations and beginning of the great Regeneration to come, and the new creation is simply those miracles carried out into universal effect. Why not then also this with regard to the sea? At any rate it will be subdued and rebegotten to Him who maketh all things new, and become a joy and service without being as now an unmanageable and dangerous hindrance and barrier. People only misread the text, and load themselves with endless perplexities, when they interpret it to mean the total abolition of all seas. As the old sea it is abolished, just as the old heavens and earth; but, as in their case, it is an abolition which eventuates in a more congenial sea, even a new sea."

Very well said indeed. If the literal sense makes sense, why seek another sense? 

Planned Subjects For Discourse

I will continue to work on finishing my massive work on the afterlife and life in eternity (which now has 65 chapters and probably have a hundred when finished), the Lord willing. I will also soon begin posting some articles on biblical hermeneutics, especially as it relates to interpreting prophecy. I also plan to write upon the question of whether the seven seals, seven trumpets, and seven bowls of wrath, in the Book of Revelation, are chronological or circular (being a case of recapitulation, which I deny), and on the question as to why Jesus forbade his disciples preaching to the Gentiles until the Jews had first been preached to. I also plan to write on end time Babylon. Then, I have numerous drafts begun on several other topics and bible texts. Pray that the Lord gives me the strength and energy to do this. Only writers know the amount of work that goes into preparing a sermon or teaching a lesson. It takes a lot of time and labor to do the research, to write the initial drafts, and then keep revising the draft until it is judged to be ready for printing. 

I plan to travel to Ohio a week from today to be with my sister in Lebanon. She will be having her birthday while I am there and I will be attending, Lord willing, my fiftieth high school reunion in Oxford, Ohio during the week I am there. I am also hoping to have time to visit with Elder Bass of Cincinnati Primitive Baptist Church while there. Please remember us in your prayers. I am very concerned about the welfare of my wife and dog while away from home. Thankfully my younger brother and step son live with us and can help when they are not away at work. Still, that is a concern. She is so dependent on my serving her needs.

Beliefs about the Afterlife (LXV)

In this chapter we will focus on some things specially mentioned as being within the city of God, such as the river of life, the fountain of life, the tree of life, besides the dwelling places, streets of gold, jasper walls, and pearly gates. Following this we will begin to focus on the nature of the resurrection bodies of the saints and then on the pleasures of that eternal state, and then on the work of the glorified believers as they act as priests, kings, judges, and lords of that age to come. 

We should keep in mind that we are studying the afterlife and life in eternity, for both the righteous and the unrighteous. Also, in regard to the former we are focusing attention on the things that God has prepared for those who love him. Needless to say, it is far greater than we can imagine. 

The Fountain of Life

"And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely." (Rev. 21: 5-6 kjv)

What is intended by "the fountain of the water of life"? Is it literal, or merely symbolic? Or, perhaps both? The latter no doubt. There is no reason to take any of the descriptions of the eternal city non literally. If they are all merely symbolic, then no one can know for sure what they signify and everyone is left to his own imagination or whim to explain their meaning. No doubt it is literal water and a literal fountain. 

Involved in the fountain or gushing spring of water is "life," refreshment, invigoration, enlivenment, etc. It is, like the tree of life, a "fountain of youth." It is a source of renewal. (See Isaiah 40: 31)

It is for the thirsty. Does that mean resurrected saints, who will be the occupants of that glorious city, will get thirsty, and hungry too? Or, does it mean that it is a delight for those who were once thirsty when they lived their lives on earth? It is true that the word "thirsty" may be used to describe the spiritual condition of a person, or used metaphorically. So Jesus spoke of those who "thirst after righteousness." (Matt. 5: 6) Notice these words of the Lord to the woman at the well of Jacob:

“Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?” 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” (John 4:11-15)

And notice these words spoken later in the Gospel of John by Christ:

"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me, and drink. He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water. (But this spoke he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7: 37-39)

The problem however is in the fact that drinking of the fountain of life in Revelation 21: 6 is not a present reality, but is what will be experienced when believers are living in the city of God. Thus, drinking of this fountain cannot be the same thing as being saved or converted while still living on earth before the coming of the city of God. Further, it is metaphorical in the two passages above from the Gospel of John, but it is clearly a literal fountain in the text about the new Jerusalem. Or, perhaps, we should say the fountain of life is both literal and symbolic. That is, though it is a literal fountain, it signifies both the physical and spiritual pleasures that come from drinking of the living waters springing up from that fountain.

Earlier in the Apocalypse we see the same futuristic aspect of the promise. Notice these words:

"For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." (Rev. 7: 17 nkjv)

Here we see how drinking of the fountains of living waters is viewed as occurring, not in conversion, but in the age to come, in the time when God shall wipe away all tears, when the drinkers are citizens of the New Jerusalem. Notice also how not only will the resurrected and glorified saints drink, but they shall also be fed, that is, they shall both eat and drink. Of this we will have more to say shortly.

Notice also how in the above text we have the plural "fountains" whereas the passage in chapter twenty one is singular. Obviously, drinking fountains will be present throughout the city and in the new earth. We have already seen how saints, like Christ after his resurrection and glorification, and prior to his ascension, will eat and drink. Christ ate fish with a few of his disciples though he no longer had to eat to stay alive. (See Luke 24: 42-43) So also we read this testimony:

"Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before God, even to us, who did eat and drink with him after he rose from the dead." (Acts 10: 40-41 kjv)

Life in eternity, even for the immortals, involves eating and drinking. They will eat "hidden manna," as we have seen, eat of the twelve kinds of fruit from the tree of life, and drink pure living water. Further, the food and drink of the ages to come will bring much more pleasure to us than the pleasures now obtained by eating and drinking. Just as some foods, like chocolate, or coffee, cause people to experience pleasure and good bodily feelings, so too will the the delicacies of heaven do so even more. Notice this passage from the old testament:

"But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened. Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint. Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey." (I Sam. 14: 27-29 kjv)

Though commentators are often saying very little or nothing on the meaning of Jonathan's eyes being enlightened by eating the honey (which was forbidden by king Saul), so too will saints be stimulated and enlivened by what they eat and drink in the kingdom of God. 

In the old testament we also read this of the manna, or bread from heaven, that the Lord sent to the Israelites while they journeyed through the desert wilderness to the land of promise was called "angels food."

"And had rained down manna upon them to eat, and had given them of the corn of heaven. Man did eat angels' food: he sent them meat to the full." (Psalm 78: 24-25 kjv)

The Hebrew is more literally translated as "food of the mighty," rather than "angel's food." Still, many commentators believe that the Psalmist is thinking of the angels who dwell in "heaven," the source of the manna. It is similar to the Pagan idea of "the food of the gods," which often was ambrosia or some kind of nectar. 

This heavenly bread was white like coriander seed and looked like resin (Num. 11:7-9). It tasted like wafers with honey. (Exo. 16:31)

Of course, a shepherd "feeding" his sheep includes far more than simply giving them food, but means to "tend to" or "care for," which would include more than mere feeding them. Wrote Dr. Gill in his commentary:

"...this Lamb is a Shepherd, and this great multitude are his flock; whom he will feed in this state, not by his ministers, word, and ordinances, as now; but in person, and with the rich discoveries of himself, and of his love, signified by a feast, by new wine in his Father's kingdom, and his own, and by eating and drinking at his table, in the kingdom appointed by him to his followers..."

However, I don't think the feasting, the eating and drinking, in eternity, are mere symbols, but are realities. As previously stated, the eating and drinking, and the feasting, are both literal and significant. 

In the Psalms we read these words:

"They are abundantly satisfied with the fullness of Your house, And You give them drink from the river of Your pleasures." (Psa. 36: 8 nkjv)

Of that river we will focus our attention in the next chapter. But, there is no reason to think that this river is not both literal and expressive of pleasures enjoyed from those rivers, from eating and drinking. It is not a mere metaphor. Saints will indeed enjoy pleasures from eating and drinking, and from refreshments, in a far greater degree than they did while on earth before their entrance into heaven and their glorification and resurrection. 

Of this wellspring or bubbling fountain one commentator wrote:

"Significantly enough the springs of this living water are in the throne itself (Revelation 22:1). Ezekiel saw the stream issuing forth from the Temple (Ezekiel 48:1), but in the city where there is no temple we are carried to the very throne of God, to find the well-spring of every gladness." (Elliott's Commentary)

Wrote Dr. Henry Morris (See here - emphasis mine):

"The fear of the LORD is a fountain of life, to depart from the snares of death." (Proverbs 14:27)

This beautiful phrase, "fountain of life," is used several times in the Old Testament, serving as a metaphor to illuminate a number of important aspects of spiritual faith and experience. Our text stresses "the fear of the Lord" as providing deliverance from death to life, picturing this new life as flowing from a heavenly spring.

A very similar verse is Proverbs 13:14: "The law of the wise is a fountain of life, to depart from the snares of death." Thus, the fear of the Lord is somehow tantamount to "the law of the wise." Those who are wise will fear the Lord, and thus receive living water from "the fountain of life."

King David penned the wonderful truth of Psalm 36:9: "For with thee is the fountain of life: in thy light shall we see light." "God is light" (1 John 1:5), so "the fountain of life" becomes the source also of all true light, whether physical or spiritual. "In him was life; and the life was the light of men" (John 1:4).

The same word translated "fountain" is rendered as "well" in Proverbs 10:11: "The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked." Thus, when a believer has received life from the divine fountain, his testimony becomes a fountain of life to others.

The Lord Himself is the fountain of life in Jeremiah’s prophecy, but the supposed people of God have refused to drink. "For my people . . . have forsaken me the fountain of living waters" (Jeremiah 2:13; 17:13).

Nevertheless, this fountain is still there for all who will come. The very last promise in the Bible has to do with this great fountain. That fountain yields "a pure river of water of life, . . . proceeding out of the throne of God and of the Lamb. . . . And let him that is athirst come. And whosoever will, let him take the water of life freely" (Revelation 22:1, 17)."

Wrote Randy Alcorn, who we have cited already in preceding chapters (See - here emphasis mine):

"One wonderful thing about Heaven is that we’ll be able to enjoy such amazing food without having to battle sin. There will be no gluttony and eating disorders, no indigestion, no high or low blood sugars, which is good news to an insulin-dependent diabetic like me."

Agreed. This will become more clear when we focus on what the bible says about the nature of the resurrected and glorified bodies of the redeemed. 

He said further:

"However, not all Christians believe that we will eat and drink in Heaven. Some people cite Romans 14:17: “The kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit.” But this passage isn’t about the afterlife. Paul is speaking about our walk with God and the importance of not making other people stumble over what we eat and drink."

So, who is right? Will there be eating and drinking by the resurrected saints in the ages to come? As we will further see, the saints will indeed enjoy the pleasures of eating and drinking, and pleasures from all their five senses.

Alcorn says further:

"Strangely, however, many people also believe we won’t eat or drink in the eternal Heaven, which is centered on the New Earth. They assume the biblical language about eating and drinking and banquets is figurative and that we will eat only “in a spiritual sense.” But why is there a need to look for a spiritual sense when resurrected people in actual bodies will live on a resurrected Earth? Christoplatonism lurks behind this understanding."

What Alcorn means by "Christoplatonism" is what we have referred to as the Pagan idea that heaven is a place where only departed spirits go, the idea of a physical resurrection and physical enjoyment being rejected. 

Alcorn says further:

"Other passages indicate that we’ll eat at feasts with Christ in an earthly kingdom. Jesus said to His disciples, “I tell you I will not drink again of the fruit of the vine until the kingdom of God comes” (Luke 22:18). On another occasion Jesus said, “Many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven” (Matthew 8:11)."

What about the sensation that came from Adam and Eve eating of the tree of the knowledge of good and evil? Were their eyes not opened so that they saw that they were naked and then wanted to clothe themselves? They were forbidden to eat of the tree of life when they ate the forbidden fruit, but it no doubt, like the honey eaten by Jonathan, would have enlightened the eyes and given pleasure to the body and mind, as it surely will by the saint in glory. No doubt the pleasures experienced by eating the hidden manna, the fruit from the tree of life, and from drinking the water of life from the fountain of life, will be much more enjoyable then as compared to now. 

Consider also that not only did Christ eat after his resurrection, but even God and angels did so when they dined with Abraham. (Gen. 18: 1-8) 

Many promises in the old testament, as well as in the new, speak of the pleasures of eating and drinking in the kingdom of God and heaven. Wrote Isaiah:

"And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." (Isa. 25: 6 kjv)

As we have seen, Jesus talks about drinking new wine in the kingdom of God (Mark 14:25). He also mentions eating and drinking at the table in His kingdom (Luke 22:29-30) and reclining at the table with Abraham, Isaac and Jacob in the kingdom of Heaven (Matt. 8:11). 

In the next chapter we will focus on the river of life, the tree of life, and some of the many pleasures to be enjoyed by saints in the eternal state. Following this we will then begin a close examination of what the bible says about the bodies of resurrected people, both righteous and unrighteous.

I'LL NEVER MOVE AWAY (song)

Sung by the Inspirations (here) and by the Singing Echoes (here), this song also captures the essence of what I have been writing about in my lengthy series on the afterlife and life in eternity.

Lyrics

I'LL NEVER MOVE AWAY

Verse I
While traveling here, I get so restless
A dwelling place, I've never found
But the Lords prepared, a place called heaven
And there someday, I'll settle down

Chorus
(bass) I'll never move away
(all) Never move away from that city when I get there
(soprano) I'll never look for another place
(bass) Everything that I always
(all) Everything that I always wanted will be there
(soprano) When I reach that land
(all) I'll never move away

Verse II
There joy and peace, will be forever
No tears will ever dim my eyes
And when I see the blessed Savior
My soul will then be satisfied

Chorus
(bass) I'll never move away
(all) Never move away from that city when I get there
(soprano) I'll never look for another place
(bass) Everything that I always
(all) Everything that I always wanted will be there
(soprano) When I reach that land

(all) I'll never move away

Beliefs about the Afterlife (LXIV)

Is the New Jerusalem a single building or a city containing many buildings? Is it pyramid or cube shaped? What is the size of it? If it has foundations on the earth, what effect will this have on the rotation of the earth? Will it have a greater wobble than it does now? Since it is highly probable that the buildings will have more than one floor (as most cities do), will there be elevators? Will there be a plumbing system? Toilets? Toilet paper? If so, where will the toilet paper come from? Also, how will a person go from place to place in this mega city? Will it have a transportation system? Vehicles? Stop lights? Will there be accidents? Since the river of crystal clear living water will be flowing from the throne of God, where will the river end? What do we know about life in this city? 

The Shape & Size of the City

Bible teachers and commentators disagree on the shape of the city of God, or New Jerusalem. Some say it is a perfect cube (as in the picture above), others that it is pyramidal in shape, and others say it is dome shaped. So, which is right? Which is more in keeping with the scripture record?

I believe a pyramidal shape is right, and for the following reasons.

1. Mountains are pyramidal in shape and the city of God is identified as a mountain. We noticed in previous chapters how Paul speaks of "Mount Zion" as being all one with "the city of the living God." (Heb. 12: 22-24) So also does several other texts of scripture. Recall Isaiah's words:

“It shall come to pass in the latter days That the mountain of the Lord’s house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it.” (Isaiah 2:2, NKJV)

Also, the apostle John connects the New Jerusalem with a great and high mountain, writing:

"And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God." (Rev. 21: 10)

So too do many other texts, such as these:

"Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge." (Psa. 48: 1-3 kjv)

"In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south." (Eze. 40: 2)

That is how Clarence Larkin conceived it and drew an image of it and included in his book Dispensational Truth (p. 148). (This is a book that every student of eschatology should have. His charts are generally very good)

2. Everything in the world to come, and in the New Jerusalem particularly, will be beautiful and nothing ugly. Many scriptures teach this. Even now, we can say with Solomon that "he has made everything beautiful in his time." (Eccl. 3: 11) So too is the city of God, both the citizens and the structures and appurtenances of it. So testifies the Psalmist: 

"The King's daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the King." (Psalm 45:13, 14)

In the New Testament the same truth is taught. Wrote the apostle Paul:

"to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless." (Eph. 5: 26-27 NIV)

But, a cube is not all that beautiful in itself. However, pyramid shaped mountains and cities are often beautiful. Further, some pyramids are more like a ziggurat, as in the famous hanging gardens of Babylon. Further, no city on earth is a perfect cube. If you look at the skyline of the greatest cities, the taller buildings are in the center and from there outward the buildings become smaller, giving the appearance of a pyramid. There are exceptions to this, however, as in Athens, Greece. There the Parthenon sits high on a hill over the city and Athens allows no building to be built to the same height. But, even in this case, the Parthenon, being in the center, still gives this pyramidal shape.  

Actually the size of the New Jerusalem, then it is about the size of the moon, in fact the moon could fit into the cube. However, bible teachers and commentators disagree on the total width, height, and length. John gives the dimensions by "stadia" the Greek word. It is given as 12,000 stadia. So, how long is that? Also, is John giving the total of all four sides of the base or the size of each of the four sides? 

Wrote one source on this question (see here - emphasis mine):

"How large is the city? That varies slightly depending on the version of the Bible. The ESV and NIV versions say it is 12,000 stadia in length and width (Rev. 21:16), where a stadia is 607 feet. This translates to 1,400 miles, which is what the NLT Bible says. However, the KJV and other versions say 12,000 furlongs, which translates to 1,500 miles.

Regardless of whether the city is 1,400 miles or 1,500 miles in length and width, it is shaped like a square at the base. This means New Jerusalem is larger than India with nearly 2 million square miles. These measurements are meant to be literal since they are described as man’s measurements (Rev. 21:17).

Even more astounding than the size at the base is the height that is also at least 1,400 miles (Rev. 21:16). This goes well beyond Earth’s atmosphere and into space. If a building in the city is this high and has a generous 12 feet per story, the building would be over 600,000 stories!"

Wrote the same source:

"Does the height refer to the wall that surrounds the city or the tallest building? Rev. 21:17 says the wall around the city is about 200 feet, but ESV, NASB and KJV bibles don’t specify whether this is the thickness or height. The NIV bible says this is about 200 feet thick, but the footnote says “or high”. A cube-shaped city would make sense in the sense the Most Holy place in Solomon’s temple (1 Kings 6:20) was shaped like a cube. However, scripture does not provide a definitive answer as to whether the city is cube or pyramid-shaped."

Though it may not be a "definite answer" yet I believe the city is in the shape of a mountain, or perhaps as a ziggurat. 

Is the 1400 miles (or 1500) the length of each side or is it the total of all four sides? That is another question that is discussed by commentators. 

Said one source on this question (see here - emphasis mine):

"Interestingly, New Jerusalem has a wall surrounding it (Rev 21.17). So, Rev 21.16 likely means that the wall surrounding New Jerusalem is “foresquare” and that it is about 1,500 miles in circumference. The text says, “The city lies foursquare,” meaning its base which is surrounded by the wall. Accordingly, each of the four sides of the base of New Jerusalem are 375 miles in length, not 1,500 miles as commonly understood. And, of course, the height of the city is 375 miles as well, not 1,500 miles."

That may well be true. Either way, the city is truly large, bigger than any city now on earth.

Wrote the same source:

"It is surprising that none of the scholars cited above consider this method of measurement or that these dimensions in Rev 21.16 could describe a mountain just as much as a cube. This is especially so since a mountain is the more reasonable shape among the three possible choices of a cube, pyramid, or mountain. Moreover, we have seen that the author of Hebrews associates “heavenly Jerusalem” with heavenly “Mount Zion” (Hebrews 12.22). And John the Revelator informs us he received this vision of the city when an angel “carried me away to a great, high mountain and showed me the holy city Jerusalem” (Rev 21.10). So, John associates the city with a mountain, which further suggests that the city is shaped like a mountain. That is how Clarence Larkin conceived it as he drew the image, attached here, that he included in his book Dispensational Truth (p. 148)."

I also do not believe the New Jerusalem is a cube, but shaped like a mountain, or pyramid. 

Wrote the same source:

"Some of the above scholars mention the holy of holies in the temple at earthly Jerusalem since it was cube-shaped, as if that supports their interpretation of the shape of New Jerusalem. But a sanctuary is not a city, and it is so miniscule compared to any city, much less this massive city that its shape seems irrelevant. What makes this more irrelevant is that John says there is “no temple in the city, for its temple is the Lord God the Almighty and the Lamb” (Revelation 21.22). If this heavenly city New Jerusalem has no temple, apparently it has no sanctuary; for the sanctuary is located in the temple."

I think this is right, and for the reasons stated already.

Wrote the same source:

"The Bible constantly identifies God as “the Most High,” which should be understood literally. That is, in heaven God is higher than anyone else, except for the Lamb, Jesus, sitting alongside him. God being Most High symbolizes that he is Almighty. When John the Revelator says of heavenly New Jerusalem, “the throne of God and of the Lamb will be in it” (Revelation 22.3), he means the throne will be located at the top of the holy city. But if the top of the city is a level plane, as with a cube, other beings could be situated in countless locations on this plane and thereby be as high as God and the Lamb seated on God’s throne."

In the bible Jesus is said to be the capstone, which implies a pyramidal structure. A pyramid has five corners, four at the base and one on top that links together the four corners of the base. (See Zech. 4: 7 for instance) 

What will be the purpose of the walls around the New Jerusalem? Those who do not think John's description of the holy city is literal often say that the presence of walls upholds their idea that it is figurative, and describes not heaven, but the church of God on earth prior to the second coming. They argue that walls around cities were for protection against attacks by enemies and say that such cannot be true of heaven, or of a literal city of God on a new earth. But, walls are not always for defensive reasons. They are also designed to mark off an area, to delineate borders. They are also intended to keep trespassers and uninvited peoples from entering. 

Why is there a "street"? Is it for walking or for vehicles or both? Is there only one street or more than one? If there are stories or levels to the city, will the street connect all of them? 

In the next chapter we will look at these things more closely.

Unconditional Forgiveness?

Through the years I have heard preachers say that we should unconditionally forgive all who sin against us. I have seen some Christians practice this. For instance, a man kills and rapes your daughter, and you say to the man "I forgive you" even when the murderer has not shown any remorse for it nor asked for forgiveness. Well, brothers, the bible does not teach that. Notice these words of Christ:

"Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." (Luke 17: 3-4 kjv)

Here forgiveness is conditional on the repentance of the trespasser. 

Some say that we should forgive those who trespass against us even if they don't repent. Yet, this is not even how sinners receive God's forgiveness. It is always followed by faith, repentance, and confession. Many scriptures teach this.

What think ye?

Are We In WWIII?

Over the past decade I have stated that we are already in the third world war and that the trade war that was intensified under President Trump was one of the opening battles of it. See these posts here, here, here. Others are affirming the same thing. Bible teacher Ryan McBeth has been affirming that world war 3 has already started. (See here) So does another bible teacher. Listen to the video titled "HAS WORLD WAR 3 ALREADY STARTED--Does the Bible Say?" by John Samuel Barnett (See here)

Most wars begin as a result of economic competition and disagreement. Karl Marx was foremost an economist. Trade wars often develop into military conflicts. I firmly believe that the Covid virus that wreaked such havoc around the world was a bio weapon and was one of the first attacks by China. Further, there are bio weapon laboratories in many countries conducting "gain of function" research. Further, there are secret weapons that some governments have that the public knows nothing about. So, what do we need to do as Christians and Americans? We need to pray, prepare, and vote for the right candidates. We need to see how all this is according to God's end time plan. God is getting ready to pour out his wrath upon the world. To endure it we must find our refuge in Christ.