Monday, March 27, 2017

Acts 28:28 Our question not only involves who, but also when and how. Some even ask if any get to heaven.

How about Adam? Was he ever given the hope of heaven? Not that we can find. When plans for his making were laid out in Gen. 1:26-31 he is to have dominion on the earth and over things of the earth. He lost it. He will regain it some day. He is dead now.

How about Enoch? Did he go to heaven? Not according to John 3:13. As late as about A.D. 64 and still to today no one has gone to heaven except the Lord Himself.

How about Elijah? John 3:13 answers that question too. Furthermore, Elijah wrote a letter to the king of Judah after a tornado took him from the kingdom of Israel, leaving Elisha in his place. II Chr. 21:12.

How about Abraham? He is dead, but counted with God as though living. When the Lord was speaking of resurrection to the Sadducee's, He reminded them that God had said, I AM the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living (in resurrection), Mat. 22:32. Furthermore, Abraham was promised a land, not a part in heaven. And all who are children of Abraham, by faith or descent, have no part in heaven, but in the promises to Abraham.

How about David? In Acts 2:29 Peter makes it emphatic that David is dead and buried. In verse 34 he says that David is not ascended into the heavens, nor does he have any such prospect. At that time it was the sole prerogative of Christ to ascend into heaven. No other had such right or hope.

How about the dying malefactor? He asked for a part in the kingdom which is to be on the earth. He was denied that, but promised a part in paradise, a future home on the earth after the kingdom is over.

How about John the Baptizer? He was numbered with the prophets who spoke of the kingdom, the millennial reign of Christ here on the earth. He knew nothing of anyone going to heaven. No such hope then.

How about the 12 apostles? Their gospel was that of the kingdom here on the earth with the King sitting on the throne of His father, David. Furthermore, in the new earth, their names will be written in the foundations of the walls of the New Jerusalem which will be on the earth, not in heaven. See Re 21. When the King comes to set up this kingdom of His, the 12 will be among those in the former resurrection. 1 Co 15 and 1Th 4.

How about Paul? Up till the end of Acts Paul had no other hope than that of the 12. He preached the kingdom the same as they. He too looked for the Kingdom. He too looked for the King.

Then who do go to heaven? Those who have heard of the dispensation of the mystery, which had been hid in God from ages and generations till revealed after Acts 28:28 by the apostle Paul, and believe it. For faith cometh by hearing and hearing by the Word of God. Those who hear and believe the revealed secret are blest with every blessing that is spiritual in heavenly places. Their citizenship is there. And there they will some day be raised and glorified with the Head of the church when He is manifested to heavenly beings and also to His church. Search the Scripture and see.

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+1 #4 Maw Waudby 2013-03-21 17:22
The "Who Will Go To Heaven?" teaching is an enlightening teaching and is blessedly clear, the only question is the statement:

“As late as about A.D. 64 no one had gone to heaven except the Lord Himself.”

Why this date?

Does it have to do with Paul and the time of his death being after A.D. 64?
And his statement Phil 1:23-24:

‘For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you.’

Any clarification offered would appreciated.

Our Reply,
Thank you for your faithfulness in writing when we fail to make ourselves clear. We just meant that when John was penned no one had gone to heaven as per The Lord's Words in John 3:13 and we have amended the article for clarity.

As to Paul's word's "For I am held in constraint by reason of the two (here follow 'the two'), (1) having a desire to depart and be with Christ, which is very far better, but (2) to remain in the flesh is more necessary for you". Something very far better for himself is weighed over against something necessary "for you", and, with the thoughts of verses 12-20 in mind, we know what was the choice. "Departing" is balanced by "remaining", and "with Christ" is answered by "with you".

We must now examine the word "depart", which is the translation of analuo. We have two important factors to consider: (1) the usage of the word, and (2) the etymology. The words of Philippians 1 :23, "having a desire to depart" , are echoed in 2 Timothy 4:6, where we have the substantive form analusis, "the time of my departure is at hand". It is beyond argument that in 2 Timothy four the Apostle refers to his approaching death, and this settles for us the parallel passage in Philippians one.

Dr. E. W. Bullinger's Critical Lexicon and Concordance reads:

"ANALUO - To loosen again, set free; then to loosen, dissolve or resolve, as matter into its elements (hence Eng. analysis); then, to unfasten as the fastening of a ship, and thus prepare for departure (and with the force of ana, back) to return".

Schrevelius's Lexicon defines the word thus:

"ANALUO - To unloose, free, release, relax, untie, undo; dissolve, destroy; abolish; solve, explain, analyse; weigh anchor, depart, die, return from a feast".

There is no doubt that the word analuo means exactly the same as does our English word analyse, to break up a thing into its elements, and so return. The fact that the English word "return" has a double meaning, has misled some into speaking here of the Second Coming of Christ, but how can the Second Coming of the Lord be His "analysis"? At this point Luke 12:36 is brought forward, for a hasty reading of this passage has given color to the idea that analuo can refer to the return of Christ. What we must notice is that there are two statements, not one, in this verse.

"When He will return from the wedding;
That when He cometh and knocketh" (Luke 12:36).

Rotherham has the somewhat strange rendering: "He may break up out of the marriage feast". This is exactly the same idiomatic use of the word that is with us today, as every schoolboy knows when he "breaks up" for the holidays.

"I am 'in a fix' by reason of the two, namely:

1. Having a strong desire to the return (dissolution), and to be with Christ, for it were very far better, but

2. The abiding in the flesh is more needful for you, and having this confidence, I perceive that I shall abide and continue beside you all for your progress and joy of faith" (Phil. 1:23-25).

Among the essential features which are of dispensational importance in this epistle, are "the Prize of the High Calling" and "the out-resurrection". The parallel between Philippians and Hebrews, exhibited at the close of the article entitled "Who wrote the Book of Hebrews" should be consulted.

When we read of Christ as an "Example" we can be sure that salvation is not in view, but either service or manner of life. Here in Philippians, example is connected with prize.
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0 #3 Babs 2012-09-19 21:03
what about the thief on the cross.

Our Reply,
Please see the teaching for an answer.

All God's Blessings,
The Believers
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+1 #2 paul c 2011-09-21 03:53
What about the thief on the cross next to Jesus

Our Reply,
Please see the study called "To-Day (Luke 23:43)" found at

All His Blessings,
The Believers
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+1 #1 Hidi 2011-09-20 10:31
Once again if been bless tremendously! The study rings true with my spirit and whenever i feel that way there is great peace.
i only have one question though, what about the taking away or what we call the rapture? Where will we be taken too?

Our Reply,
Please see the study called "Are you waiting for the Rapture?" found at

All His Blessings,
The Believers
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