Category: JESUS CHRIST

RAPTURE 17: WHEN? PAUL’S CLEAR STATEMENT!

Last time I discussed what Paul didn’t say about the rapture, which omission is a strong indicator of its timing. Here, in a mercifully shorter post, I’ll briefly include what Jesus didn’t say. Then I will point out one of the clear statements which Paul did make concerning the rapture’s timing. I once ignored such statements, as others do now…

WHAT JESUS DIDN’T SAY

In his Olivet Discourse Jesus spoke of the destruction of the temple, which was to occur a few decades later (Matthew 24:1-2). When his disciples then asked him about the end of the age, he summarized what was to come, from verse 4 and ending at verse 14. Then He gave them the clearest clue, or the most significant event to look for, as the trigger of last-days events. He called  it “the abomination of desolation”, first spoken of by Daniel (verse 15). The abomination of desolation will occur in association with the revealing presence of Antichrist on the temple mount in Jerusalem. According to Jesus, this will effectively be the sign that the turmoil of great tribulation is beginning. In verse 21 we read:

For then will be great distress, unequaled from beginning of the world until now-and never to be equaled again”.

When Antichrist goes to work on the temple mount, said Jesus, there will be “great distress”, unequaled through all history. This initial sign of tribulation given by Jesus aligns with what Paul wrote, saying that the first signs of “the day of the Lord” would be a “falling away” and the revealing of the man of sin. 

Neither Jesus or Paul said anything about a rapture or a gathering of believers happening before the “abomination” event. Why not? Paul did tell the Gentile church about the rapture in  his first letter to the Thessalonians, chapter 4, so why didn’t he tell them in his second letter that it would occur as a first sign, in order to put their fears to rest? Jesus spoke about the resurrection and the gathering of his elect at the end of the tribulation: why didn’t he say anything about a gathering which would precede tribulation events? Neither of them said anything along these lines:

When you see millions of believers vanish from the earth, know that the time is near”

Instead, Jesus said :

..but he who stands firm to the end will be saved” (verse 14).

MYSTERY UNVEILED

Pre-tribulation teachers answer the problem of why Paul and Jesus omitted talk of the rapture while discussing the Day of the Lord by saying that the rapture was a “mystery”. But Paul did speak about the rapture, in his first letter to the Thessalonians-the one before the second letter in which the signs of the day of the Lord are given. He also discussed the rapture in his first letter to the Corinthians, saying, “I tell you a mystery”. He didn’t say “I know a mystery but I’m not going to tell you what it is”. He didn’t say, “Behold, I hide a mystery from you”: the rapture was an open topic. Thessalonians and Corinthians (and so probably others also) were told about the mystery. And we too know it, because we’ve read these letters many times. Yet when giving the initial signs of the Day of the Lord, Jesus and Paul said nothing about the rapture!

Another pertinent fact is that Jesus was in fact speaking to his  closest disciples during the Olivet Discourse: people who would shortly become the first members of his spirit-filled, saved and sanctified Christian Church at Pentecost. To them-born again Christians-he gave the signs of tribulation and things to look out for during that tribulation.

A CLEAR STATEMENT: 1 THESSALONIANS 3

Paul’s wish and prayer was that the Thessalonians would be, “…blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones” (1 Thess. 3:13). This thought about being blameless is echoed by John in one of his letters:

And now, dear children, continue in him so that when he appears we may be confident and unashamed before him at his coming (1 John 2: 28).

Paul hoped that the Thessalonians-predominantly Gentile believers- would be blameless and holy when Jesus comes “with all his holy ones”. When, according to Scripture, will Jesus come with all his holy ones? Is it in a pre-tribulation rapture, or at his visible appearing to the entire world? Paul answers the question himself:

God is just: he will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels” (2 Thess. 1:6-7).

Didn’t Paul want the Thessalonians to be “blameless and holy” at a secret coming of Jesus, years before Christ’s “blazing fire” appearance with all his holy ones? Why be in the presence of Jesus for seven years before you have to be “confident and unashamed before him at his coming”? And the “relief” which the Thessalonians would receive, says Paul, does not come before the Tribulation, but at the visible appearing of Jesus Christ to bring judgment and rewards.

Paul is telling the Thessalonians that he wants them to be blameless and unashamed when Jesus appears in his grand entrance for all the world to see-which is at the end of the tribulation. This statement-ignored by pre-tribulation believers-directly contradicts the concept of a pre-tribulation Rapture.

Thanks for reading. This post is an updated and edited excerpt from my book, “All Left Behind: The Case Against a Pre-Tribulation Rapture”, by Nicholas Fisher, available on Amazon.

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I’M NOT JOINING THE MOVEMENT

There’s a movement away from scriptural authority: I’m not going with it…

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There’s a movement which asks the question, “Did God really say…?” (Genesis 3:1). Famous and not so famous ministers, including, unfortunately, those in a church my own family attends, are claiming that the Old Testament doesn’t really say what we think it says, but that some of the New Testament does. It can’t be trusted they say-if they ever mention it at all.

Oh really? That’s interesting, because the New Testament itself is filled with the defense of scripture, including the defense of what we have in the Old Testament. The two are inextricably linked. Jesus himself said to Satan, who was attempting to derail the Son of God from Scripture:

“It is written…” (Matthew 4:4).

There’s a train of unbelief and of calling God a liar. Its engine has always been Satan, and its cars consist of atheists and agnostics, and those wishing to rid the world of godly standards of morality. But joining the procession are many in the church who think they know better than God, and that God is incapable of speaking his mind, of having convictions, and of preserving his words. I’m not on the train, I’m not going to get on the train, and I’m not the slightest bit interested in going to the final destination of that train. Count me out.

In coming weeks I’m going to develop this topic.

RAPTURE 15(b): SUPPER TIME

Greetings dear reader. Here’s a continuation of my post on the Bride of Christ in relation to the rapture…

There’s some disagreement as to the actual timing of the marriage supper mentioned in Revelation chapter 19. Is it immediately after the rapture, when the tribulation is about to commence; just before the middle of the tribulation when things will really begin to heat up on the earth, or is it towards the end, just before the physical return of Christ? Is it even after the return of Christ to the earth? 

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We’re introduced to the wedding supper by an angel in verse 9 of chapter 19. He speaks immediately after a great multitude in heaven declares that the “wedding of the Lamb has come, and his bride has made herself ready” (verses 6-8). It seems to be a natural conclusion that this multitude in heaven, before Christ rides out of heaven on his white horse, praising God for the wedding and the wedding supper, must indeed be the raptured Church, meaning that the rapure occurred before or at least during the tribulation. But when we read the chapter a little more carefully we find some serious problems for this conviction, because the wedding supper is announced at some time after the destruction of the “great prostitute”, or false religion, is celebrated in verses 1 to 3. It’s the Antichrist and his ten henchmen “kings” who are the ones to destroy the prostitute:

They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire” (Revelation 17:16).

To think that the reference to the supper in chapter 19 is a random interjection; an “Oh by the way-don’t forget that the wedding will be before this” sort of reference to something which already happened years ago, and that it is not at all related to its position in the dialogue, is a hopeful assumption without reason.

Since Antichrist can only rule for the last three and a half years of the tribulation (13:5 with 17:12) and his destruction of the “great prostitute” is announced just before the wedding and the wedding supper are also announced, it would seem logical to deduce that the wedding supper of the Lamb is being announced after the mid point of the proposed seven year tribulation, because this is when Antichrist and the ten will gain power. There is therefore no certainty that the bride-if this is the bride in chapter 19- has been in heaven for the entirety of the assumed seven-year period.

There’s also no certainty that the bride is in heaven at all when the wedding and the wedding supper are being proclaimed. As the bride is merely mentioned in chapter 19 before Christ rides in glory to the earth, it’s assumed that she’s been in heaven for the entire tribulation, and that the supper is either occurring at this point or has already taken place. But is she actually, really there at all, even in chapter 19?

A great multitude shouts:

Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready” (19:7).

The multitude is speaking not of itself but is speaking in the third person: “his bride has made herself ready”. The KJV also uses the word “herself”, and doesn’t say “We have made ourselves ready”. In other words, the multitude seems to be shouting about other people, not about themselves or even those to whom they’re shouting. The bride is not located or pointed out in this chapter 19 scene. John does not say, “And behold, I saw the bride of the Lamb”. The wedding supper event is not described at all: it’s not in progress. If it’s already been held, it seems almost inconceivable that it hasn’t been at least mentioned or noticed by John. And how many grooms would have a wedding supper with his bride and then take her straight out onto the battlefield?

The angel tells John to write, “Blessed are those who are invited to the wedding supper of the Lamb” (verse 9).

We’re reading about a celebration of the invitation to the wedding supper, not the wedding supper itself. Again, if John was living through these events in real-time, it seems he would surely have described or at least mentioned the supper, if it had already been held, particularly as Revelation is written “For the churches” (Revelation 22:16). If Jesus Christ was seeking to reassure and inform the Church of his grand plan, why is there no description of the marriage supper?

Indeed, had the supper happened during the events of the tribulation, and since John was supposedly “raptured” at its commencement, he should have been a vital part of it. He would surely say something like, “And behold, I saw the wedding supper of the Lamb, and feasted with my fellow disciples”. Instead, though the bride has “made herself ready” in chapter 19, she’s nowhere to be seen, and her groom is on the way out the door to slaughter his enemies and gather his elect!

ARE THE ELECT NOT INVITED?

Context is always vitally important in interpretation of scripture. The context here in chapter 19 and the next chapter is that the great whore has been destroyed, the wedding supper of the Lamb “has come”, and the Lamb himself, Jesus Christ, is about to turn roaring lion and burst forth onto the world in the most spectacular event of the ages. He’s going to defeat his enemies, then he’s going to send angels to gather his elect from the four winds.

This gathering of the elect is described in the Olivet Discourse as happening upon the glorious, visible return of Jesus. Is it possible that Jesus Christ would hold that wedding supper without inviting his elect- those who had been bravely and faithfully opposing the Antichrist and refusing his mark, upholding the testimony of Jesus, and gaining great victory over the beast, the false prophet and the world? Would Jesus Christ really hold that wedding supper without them? I personally very much doubt it. We’re told that those who are invited are blessed (19:9). Are the elect-those who have withstood Antichrist, not blessed? Could they not be at least a part of his Church? They are, after all “his” elect (Matthew 24:31). And remember that once the groom in the parable of the ten virgins had taken his bride, the door was shut and no-one else was allowed to the wedding: there was only one collection of the bride by the groom-not two.

Could it be that the “elect” are Christ’s bride? Could it be that the gathering of his elect which we read about in the Olivet Discourse is the point at which the resurrection takes place and believers still living are gathered, as Paul shared in his first letter to the Thessalonians?

The entire issue of the bride thickens in chapter 21 of Revelation: it isn’t quite so straightforward as we think it is before we dive into the subject. Paul spoke of the marriage between a man and a woman as representing the relationship between Christ and the Church (Ephesians chapter 5). He called the relationship a “mystery”, just as he called the rapture a mystery. We’ve seen how, in Revelation chapter 19 the “bride” has made herself ready for marriage, but when we get to chapter 21 we’re confronted with something of a challenge to our view of the bride, and also to the timing of that wedding.

It is after the new heavens and new earth appear at the start of chapter 21 that we find another mention of a bride. Here the bride is a city, or is it actually the Church metaphorically described as a city: the New Jerusalem? This is a difficult passage, because we evangelicals think of the New Jerusalem as a literal city which we will live in. But when an angel tells John that he will show him “the bride, the wife of the Lamb”, he shows him not a multitude of people, but a seemingly literal, physical city, with gates, walls, a river, trees, and all kinds of decorations. But how can the bride of Christ, the Church, made up of millions of believers, be seen as a literal city? Are both somehow synonymous, so that the Church along with the city are the bride? Or is there perhaps no literal city at all? It seems unlikely that there will be no cities in God’s creation for eternity: why could there not be a literal New Jerusalem? And if we look further into the chapter we see more reference to apparently literal, physical objects and actions. For example, “…its gates will never be shut” (verse 25). How can this be describing people?

It seems that this appearance of the New Jerusalem, which is described as being both “like” a bride (21:2) and as the bride herself (22:9) must be a thousand years after the glorious return of Jesus to the earth and after his thousand year reign (21:1-2). Each is seen by John to descend out of heaven at this time. Perhaps the bride has been based in heaven for the millennium but is transferred to the new earth after it. This is obviously a subject for debate, research and prayer: it is for now its own “mystery” which will only become clear when the time is right.

When does the bride make her first actual appearance, rather than being just spoken about? Is it in Revelation chapter 4, when John arrives in heaven to see the events of the tribulation? No. Is it in chapter 19, before the conquering, vengeful Christ rides out of heaven? No, it’s in chapter 21. It’s after Antichrist and the false prophet are thrown into the Lake of Fire (19:19-20); after those beheaded in the tribulation are raised (20:4); after the first resurrection (20:5) and after our introduction to the thousand year reign (20:6-10).

It’s true that the bride does indeed come out of heaven, but only just in time for the beginning of eternity after the millennium. In verse 2 of chapter 21 the city-the bride- appears, and she has been “prepared”:

I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband”.

Remember that the bride of chapter 19 was also “prepared”, but she made no appearance at that point:

…his bride has made herself ready” (19:7).

It’s only when the New Jerusalem appears, after the millennium, that we’re told God is now living with his people:

Now the dwelling of God is with men, and he will live with them” (21:3).

RAPTURE 14: THE ELECT

Who are the “elect” gathered by Jesus Christ and his angels, at the end of the tribulation?

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Here’s excerpt 14 from my book on the rapture. I’m sorry that this is a pretty long post again, so please scroll down the subtitles if you need to, to at least get the gist of it. I will, as promised, get around to the subject of the Bride of Christ very soon. Today’s post pertains to the Bride.

WHO ARE THE ELECT?

During his Olivet Discourse Jesus Christ said that in his future physical return for all the world to see, he will command angels to gather his “elect” from the “four winds”. This gathering of the elect, whoever they are, is generally recognized to be at the end of the Tribulation:

They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other (Matthew 24: 30b-31).

THE PRE-TRIBULATION VIEW

So just who are the “elect” Jesus was speaking of? They’re being gathered at the end of the tribulation, so it’s a significant question, because if it’s the Church, then the rapture cannot be before the tribulation. Teachers who hold to the pre-tribulation rapture are adamant that the elect in this passage cannot be the Church, but instead are an elite band of Jews, chosen and anointed by God to evangelize the world during the Tribulation. Jesus was speaking to Jews at the time, they claim, and believers who were previously rapture-ready have already gone to heaven. So the “elect” Jesus referred to must be Jews, according to the prevailing view in the evangelical world.  But does this assertion stand up to close scrutiny?

My Zondervan ESV Study Bible here defines “elect” as “the people of God”, and my “Strongs” Concordance (see chapter 6 note 1 of my book) states that the Greek word translated “elect” most often means “chosen” or “chosen one”. It can also mean “election”; “choice”; “selection” or “chosen”. There is no other qualifying term used by Jesus.

Given these definitions alone, apart from a single individual being specifically chosen for something, the word used in the Olivet Discourse could possibly be referring to a specific group of believers such as a remnant of Jews, but it could also be speaking of believers in general, since all believers, whether Jew or Gentile, are “chosen”. So we aren’t any clearer on the matter than we were, except to say that the assertion that the “elect” spoken of in the Olivet Discourse is a Jewish remnant only, is an assumption at best. Perhaps we can gain some insight by looking at other uses of the word in the New Testament.

Paul certainly used the word “elect” to refer to a remnant of Jews, in Romans 11 verses 6 and 7. Does this confirm the pre-tribulation view? No, because there’s no indication in Romans chapter 11 that only Jews can be the “elect” or the benefactors of election: God can and does “choose” from all people groups and nations. Not only that, but the same Greek word translated “elect” is used to describe Gentile believers.

THE APOSTLE TO THE GENTILES

Paul wrote to Timothy:

I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory (2 Timothy 2:10).

Who was Paul referring to? Who was he calling the elect? If we read the context of the letter we see no direct reference to Jewish believers or a remnant of Jews. And who was Paul “enduring” for? Was it just for Jews? Paul himself gives us the answer in another letter:

For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles… “Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ (Ephesians 3:1 and 8).

When Paul wrote to Timothy that he endured everything for the sake of the elect, he was in a Roman prison, and suffering, as he said himself, “for the sake of you Gentiles”. And we know, from the book of Acts, that Paul not only suffered as a result of how the Jews persecuted him, but how the unbelieving Gentiles treated him. In fact, when the Jews opposed Paul and became abusive:

He shook out his clothes in protest and said to them, ‘Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles’” (Acts 18:5-6).

In the book of Romans Paul was addressing Gentiles in the same passage which we noted above, when speaking about a remnant of Jews:

I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in my ministry (Romans 11:13).

Paul’s “enduring” message was echoed in his letter to the Colossians. This statement clarifies for us who he was enduring for:

Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church” (Colossians 1:24).

PAUL-SUFFERING FOR THE ELECT

Paul is speaking of suffering for the Church. So when Paul told Timothy that he endured everything for the sake of the elect, it seem pretty clear that he was speaking of the Church, and not simply a Jewish remnant. Paul was the apostle to the Gentiles. While he must have suffered for the sake of Jewish believers also, he stated plainly that he was suffering for the Church. It’s clear then that when he said he was “enduring” for the sake of the elect (2 Timothy 2:10) he saw the entire Church-Gentiles and Jews and not just a Jewish remnant, as the elect. The Church was and is the body of people who would become heirs of salvation through Jesus Christ, whether Jew or Gentile. They were and are the elect.

THE CHOSEN ARE THE ELECT

Further, the Greek word translated “elect” is at times translated “chosen” by some Bible versions. For example, in Romans chapter 8, the passage frequently used by Gentile Christians as encouragement that nothing can separate us from the love of God, the NIV tells us that Paul asks:

Who will bring any charge against those whom God has chosen? It is God who justifies” (Romans 8:33 NIV).

Most translations, such as the KJV, use the word “elect” in place of “chosen” in this verse. In this case, Paul’s encouragement which we regularly and rightly apply to ourselves, is directed to the elect. Therefore we Gentiles, along with Jewish believers; we members of Christ’s body, the Church, are the elect:

Who shall lay any thing to the charge of God’s elect? It is God that justifieth” (KJV).

It would be a tough job indeed to convince a majority of Christian ministers and Bible teachers that Romans chapter 8 is only addressing a remnant of Jews and not Gentile saints. Therefore, Paul is calling the Church “God’s elect”.

To the Colossians, indisputably a predominantly Gentile church (1:27; 2:13) Paul wrote the following:

Put on, then, as God’s chosen ones, holy and beloved, compassionate hearts…” (Colossians 3:12 ESV).

The Greek word Paul used here, translated “chosen” is the same as that translated “elect” in the Matthew 24 passage. It would be a mistake to miss the fact that the very same Greek word Jesus used to describe the angels gathering the elect from the four corners of the earth (Matthew 24:31) is used by Paul in the verse we looked at from Romans chapter 8. It’s also the same word used to describe the remnant in Romans 9:11 and 11:28, because the Jewish remnant is a part of that elect.

PETER AND THE ELECT

Peter’s first letter begins by addressing “God’s elect, strangers in the world, scattered throughout Pontus, Galatia Cappadocia…” and so on. It would be easy to assume that Peter, a Jew, was addressing Jews in this letter, because Jews were scattered throughout the known world even then. But there are several clues to the contrary. For example, Peter wrote:

Once you were not a people, but now you are the people of God (1 Peter 2:10 NIV).

The sacrifice of Jesus opened wide the door of inclusion of Gentiles into God’s kingdom. The people of God were scattered throughout the known world. Not only had these believers as Gentiles become people of God, but they had been “chosen”. Peter used the same Greek word to say this as the word Jesus used, translated “elect” in the Olivet Discourse:

As you come to him, a living stone rejected by men but in the sight of God chosen and precious… (1 Peter 2:4 ESV);

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession (1 Peter 2:9).

There is unity of application of this word. The elect includes not only a remnant of Jews, but all benefactors of God’s salvation, including Gentile Christians.

CONCLUSION

In conclusion, the assertion that Jesus Christ in Matthew chapter 24 was speaking of Jews only when he referred to the gathering of the elect at the end of the Tribulation is unfounded. It’s an assumption built on other assumptions, including the conviction that the Church will be taken to heaven even before the Tribulation begins, and that the prophecies of Matthew chapter 24 are for Jews only. This is circular reasoning. Instead, Jesus can be just as confidently said to be speaking of the entirety of the elect: both Jewish and Gentile believers, the Church.

Certainly, many of the prophecies are direct warnings to Jews, particularly in relation to the destruction of the temple in 70 AD. But we must ask if the tribulation is going to affect Jews only. Is it not going to affect the entire world? Yes, it is, in which case, the verse about the angels gathering God’s elect from the four winds-literally from all over the world-can certainly apply to people other than Jews only.

People will come to salvation during the Tribulation (Revelation 14:6) and they will “hold to the testimony of Jesus”. The fullness of the Gentiles will not be completely grafted into the kingdom until Jesus appears to deliver Jerusalem (see part 13). So how can we arbitrarily put an end to the Church age before that?

Thanks for reading this long post. It’s an excerpt from my book “ALL LEFT BEHIND: THE CASE AGAINST THE PRE-TRIBULATION RAPTURE”, by Nicholas Fisher, available on Amazon. This post is actually an up-to-date edit. You’re getting a “second edition”, free, on this blog, and in time the entire book will be published here. Follow my blog to get notifications, or get the book to read the whole thing at once. 

HOW TO BUILD A REAL AND LASTING YOU

Who’s read C.S.Lewis’ book, “The Great Divorce”? In this stimulating novel Lewis sees some people who make it to heaven as being brilliant, vibrant beings, shining as the sun. Others are portrayed as just feint wisps: dim, almost ghost-like forms-the difference being due to the way they had lived their lives on the earth…

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Please don’t mistake my message. I’m not speaking about a gospel of works here: salvation is by faith. However, rewards are conditional.

Socialist-minded readers will automatically recoil from the concept of “inequality” in celestial rewards, as in Lewis’ work. But like it or not, there is considerable Biblical basis for the idea that some will be greater than others in heaven. After all, Jesus said so himself. The parable of the talents is clear on this (Matthew chapter 25). And when it comes to how we act on God’s word or otherwise, Jesus said:

Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven (Matthew 5:19 NIV).

Perhaps the verse which inspired Lewis is this one:

…they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (Daniel 12:3).

I’m convinced that Lewis was really onto something profound in his descriptions of post-human beings in heaven-something which we should, perhaps, consider much more than we do.

Have you ever looked at some people and seen them almost as shells only? They’re human, and they’re loved by God, but they have no depth of mind or character. They look only upon mundane, every-day things, like what they will eat for the next meal. There’s no depth of thought or concern for others, or for God, or for anything with any meaning or significance. In some ways they’re almost like animals.

How will God judge the simple and the shallow? Perhaps the first answer is “fairly”, because He’s the righteous judge. It’s not brains or knowledge which endears us to our Creator: He doesn’t look down on them like we do. It’s not material wealth or popularity, or great energy, or success, or imagination or wide experience of life, and it’s not our earthly achievements. What we drive and where we live doesn’t impress our God at all. And it’s not our humanity which God loves in us. After all, “The wicked are like chaff that the wind blows away” (Psalm 1:4). Those who displease God are of no lasting value.

The route to God’s heart, and to a “greater” you in eternal, lasting terms is through his word, as we read in the Matthew verse. If we consider it highly, and if we seek to live it out, we are then building our own eternal nature-what will remain when the ultimate trial comes, and what will live on for ever. Our faith in God is also of utmost concern to Him. Works born of true faith is what He’s looking for in us. This is what Jesus called “fruit”.

I’m not speaking here about human works. Only what is truly Godly can last through the fire of judgment, and human righteousness without our God is not acceptable to Him. It can’t be done without Jesus Christ. Neither do I subscribe to a common view in some areas of the Church that we can’t do anything-God does it all. That’s a cop-out and it’s not what Scripture says. It’s team-work, where we live in Christ, and we apply ourselves to what we know we must do, and He works in our efforts:

No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned (John 15:4-6).

It’s our Godly character-that which is living in Christ, which will live on. By growing in Him, what grows will be our real, lasting, eternal self: everything else about us will be gone.