Truth Magazine

By Sewell Hall

On the evening of February 28th, this year, Ken and Jean Chaney slipped off of an isolated icy road in California, and soon their car was almost completely covered with snow. There was little or no chance of being rescued until the spring thaw, too far in the future to offer any hope of survival. They faced the ordeal of freezing or starvation, the certainty that one or the other would see a companion die and then go on to face death alone. How would you react in such circumstances? Would you be calm or distraught? How would you spend your time? On what would you depend for strength to cope?

Every responsible human being has faced or will face such crises as these – traumatic personal experiences, the loss of loved ones and death itself. These may not come all at once, as in this case, but they surely must be faced sooner or later by everyone of us.

As Jesus met with his disciples in the upper room on the very eve of his betrayal, he knew better than they the terrible challenges they were about to face. Although they had not yet comprehended the reality of his approaching crucifixion, they were already expressing concern about his insistence that he was about to “go away.” They had depended on him for everything; how crushed they would be to see him crucified and buried!

Jesus knew, too, the personal jeopardy they would sense as his disciples. Peter would feel so threatened that he would Heaven, A Comfort to the Troubled. . . actually deny him. Most of the others would scatter. And when reports of his resurrection began to circulate, they would bar the doors in fear. Jesus could see down into the future the persecution and death which they would face because of faith in him.

What could Jesus say to comfort them for the moment and for the future? As always, he knew the words to say:

Let not your heart be troubled; you believe in God, believe also in Me. In my Father’s house are many mansions; if it were not so ‘ I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also (Jn. 14:1-3).

These words can serve to comfort us as they comforted them.

Grounds of Comfort

First, there is comfort in believing in God and in his Son. We are not in a world governed by fate or chance. God made it and he is in control. The earthly sojourn of his son reassures us that he knows our needs and is concerned for our welfare. “He who did not spare his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32)

Second, there is comfort in his words of consolation. it is heart-warming to look through the Bible and see the reaction of God, his angels, and his Son when his children were frightened. In these verses it is, “Let not your heart be troubled.” The words, “Do not be afraid,” are found more than 70 times in Scripture.

But the Lord goes further to provide specific promises. He assures us that there are many dwelling places in his Father’s house, that he was going to prepare one for us, that he would come again to receive us, and that our dwelling place will be with him forever.

Many Bible students consider this a promise of the fellowship that Christians now enjoy as result of Christ’s going away to the Father and offering his shed blood for our redemption. But in view of many passages about heaven which seem to beparallel to this one, we are confident that we do no violence to the truth if we interpret this promise in the usual way: that Jesus was promising a dwelling place in heaven to his anxious and fearful disciples.

The Comfort of Hope

The hope of heaven is the greatest possible comfort in times of affliction. Abraham “sojourned in the land of promise as in a fcreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God” (Heb. 11:9-10). The weight of heavenly glory which Paul anticipated made the afflictions that he was suffering seem light, and the eternity of that glory made his afflictions seem to be “but for the moment” (2 Cor. 4:17). Peter observed that the saints to whom he wrote greatly rejoiced in their heavenly inheritance, though for the time being they were “grieved by various trials” (1 Pet. 1:3-6). Climaxing the book of Revelation, written to encourage those who were oppressed by Roman persecution, is a picture of the saints at home with God. Jesus himself, “for the joy that was set before him, endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb. 12:2). If these notable sufferers found comfort in the hope of heaven, so can we.

Look away from the cross to the glittering crown,

From your cares, weary one, look away;

There’s a home for the soul, where no sorrow can come

And where pleasures will never decay.

The hope of heaven is the greatest possible comfort when we lose our Christian loved ones. Though David could not bring his dead son back, he took comfort in the fact that he could go to him (2 Sam. 12:23). Jesus comforted bereaved Martha with the promise, “He who believes in Me, though he may die, he shall live” (Jn. 11:25). Paul wrote to Thessalonian Christians who were sorrowing over the loss of their brethren, assuring them that at the coming of the Lord those dead saints would be caught up together with the living saints to meet the Lord in the air, “and so shall we ever be with the Lord” (1 Thess. 4:17). To this he added, “Wherefore comfort one another with these words” (v. 18). What greater comfort could be found in bereavement than the words of Revelation 14-13, “Blessed are the dead who die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.”

Called home from service to reward,

Called home from toil to rest;

Thy soul from earthly sense hath gone

To dwell among the blest.

Called home from rugged paths of time,

To tread the street of gold;

Around thee lies a land sublime,

All glorious to behold.

If the hope of heaven comforts us in affliction and in the loss of loved ones, how much greater is the comfort when we ourselves face the spectre of death! Without the assurances of God’s word, the approach of death would be the most frightful experience possible; how we all fear the unknown! But faith in the exceeding precious promises of God and of his Son robs death of its terror. Walking by faith, we see death as a move from an earthly tent in which we groan into “a building from God, a house not made with hands, eternal in the heavens” (2 Cor. 5:1). We see it as the moment of victory, the successful end of the race. We see it as the gate through which we pass to obtain the reward for which we have lived our lives, and to experience the union with our Lord in that place which he has prepared for us where we “shall be like him” (1 Jn. 3:2) and live with him and with the Father forever.

After the battle, peace will be given;

After the weeping, song there will be;

After the journey, there will be heaven,

Burdens will fall, and we shall be free.

– James Rowe

The comfort which the hope of heaven brings is evident in the lives of saints who appear on the pages of Scripture. What Bible student would fail to think of the courage of Paul as he faced death, confident that “there is laid up for me the crown of righteousness which the Lord, the righteous Judge shall give unto me on that day” (2 Tim. 4:8)? The hope of heaven demonstrated by the martyrs of the early centuries, even in the face of death, so adorned the doctrine of Christ as to challenge the Roman Emperor to bow at the feet of him who could inspire such calmness in death.

The Chaneys who were stuck in the snow-bank kept a diary which was found when their bodies were discovered weeks later. Their attitude was summarized in the words, “Here we are, completely in God’s hand! What better place to be!” They spent their time singing hymns, taking catnaps and quoting Bible verses. Their diary included admonitions to their children and grandchildren. And it closed, 18 days after it was begun, with this observation: “Dad went to the Lord at 7:30 this evening. It was so peaceful I didn’t even know he left. That last thing I heard him say was, ‘Thank the Lord.’ I think I’ll be with him soon.”

The hope of heaven still comforts the troubled heart.

Guardian of Truth XXXV: 20, pp. 627-629
October 17, 1991

By Mike Willis

In recent issues, I have been studying Philippians 4 to learn principles of spiritual health which enable us to enjoy life’s best moments and to endure its adversities. We have previously emphasized that good spiritual health requires the following: (a) Rejoicing in the Lord; (b) Letting your moderation be known to all men; (c) Living with the awareness that the Lord is at hand; (d) Being anxious for nothing; (e) Thinking on things which are pure; (f) Being content with one’s circumstances. In this lesson, I want to emphasize that good spiritual health requires the confidence that “I can do all things through Christ which strengtheneth me” (4:13).

An Abused Verse

The positive mental attitude philosophy has used this verse to prop up their philosophy which teaches that man can do anything he thinks he can do. The positive mental attitude philosophy teaches that correct thinking releases powers enabling men to reach their own potentials. Typical of this human philosophy are the writings of Norman Vincent Peale who said, “Send out positive belief thoughts and they will strongly tend to bring back belief results” (You Can If You Think You Can 42). To generate these positive thoughts, Peale recommends the following technique:

As you walk down the street tonight I suggest that you repeat certain words which I shall give you. Say them over several times after you get into bed. When you awaken tomorrow, repeat them three times before arising. On the way to your important appointment say them three additional times. Do this with an attitude of faith and you will receive sufficient strength and ability to deal with this problem. . . .

Following is the affirmation which I gave him – “I can do all things through Christ which strengtheneth me” (Philippians 4:13). (The Power of Positive Thinking 14).

Paul was not teaching unlimited human potential when he said, “I can do all things through Christ which strengtheneth me.” He knew there were limitations imposed on him by his native abilities, God’s providence, and external circumstances. To imply from this verse that man has the ability to accomplish anything he can think is to teach the omnipotence of man! R. Finlayson wrote,

That does not mean that we can

“Rift the hills or roll the waters,

Flash the lightning, weigh the sun.”

Such an omnipotence is not like us; it is only like the One, and such glory he cannot give to another…. It must mean that we can do all things such as are like us or can be expected of us (Pulpit Commentary: Philippians 182).

What the Verse Is Teaching

The Christian is subject to temptation, adverse circumstances, and human suffering. The Lord is promising strength to enable us to overcome every circumstance. There are a number of passages which confirm that this is true, including the following:

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it (1 Cor. 10: 13).

Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world (1 Jn. 4:4).

Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you (Jn. 15:4,5,7).

Albert Barnes commented on this passage as follows:

From the experience which Paul had in these various circumstances of life, he comes to the general conclusion that he could “do all things.” He could bear any trial, perform any duty, subdue any evil propensity of his nature, and meet all the temptations incident to any condition of prosperity or adversity. His own experience in the various changes of life had warranted him in arriving at this conclusion; and he now expresses the firm confidence that nothing would be required of him which he would not be able to perform (Barnes Notes: Philippians 219).

From this knowledge Barnes added that we should learn these lessons:

(1) That we need not sink under any trial, for there is one who can strengthen us. (2) That we need not yield to temptation. There is one who is able to make a way for our escape. (3) That we need not be harassed, and vexed, and tortured with improper thoughts and unholy desires. There is one who can enable us to banish such thoughts from the mind, and restore the right balance to the affections of the soul. (4) That we need not dread what is to come. Trials, temptations, poverty, want, persecution, may await us; but we need not sink into despondency. At every step of life Christ is able to strengthen us, and can bring us triumphantly through (220).

Our strength is not in ourselves but in Christ. Our confidence is not in our own ability but in Christ. Were I leaning upon my strength alone, I would have no confidence that I could be victorious over sin. Relying on that strength which Christ provides, I have full assurance that I can win the victor.

There is no justification in excusing sin by such comments as “I am only human.” Comments such as this imply that sin is somehow inherent to our humanity, as if it were caused by a corrupt human nature, or imply that God did not provide sufficient help to enable us to resist sin’s temptations. Neither of these is true. Humans sin because they chose to sin, not because of an inherited defect or lack of divine grace.

Christ Strengthens Us

This and other passages teach that Christ strengthens us (cf. Col. 1:11; 1 Tim. 1:12; 2 Tim. 4:17). How does the Lord strengthen us? He does not act miraculously to give us strength. Here are some ways we are strengthened:

1. Through the word. David said, “My soul melteth for heaviness: strengthen thou me according unto thy word” (Psa. 119:28).

2. Through our brethren. The Lord told Peter, “But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Lk. 22:32). Exhortation from and the good example of our brethren gives us strength to persevere.

3. Through prayer. Godly men prayed for God to give them strength (Neh. 6:9). God answers the prayers of his saints.

In addition to these things, God works providentially in the life of every man. The circumstances which men face strengthen him, if he will follow God’s word as he faces temptation.

Take Courage

I take courage from such statements as Paul made in this text – “I can do all things through Christ which strengtheneth me.” I witness others whO have survived the struggles of life and lived faithfully to their God and know that I can do the same. They experienced the same trials common to man which I face and they overcame through faith in Christ.

I take courage from the promise of divine grace to help me in the time of need (1 Cor. 10: 13; Heb. 4:16). Knowing that God is with me, who can be against me?

Conclusion

The powerful spiritual principles which Paul taught in this chapter show us how he faced the adverse circumstances in his life, all the while maintaining his faithfulness to the Lord. We will do well to study them and take courage from the promises of God. Indeed, we too can do all things through Christ who strengthens us.

Guardian of Truth XXXV: 21, pp. 642, 662
November 7, 1991

By Mike Willis

The word “paradise” stirs our highest hopes. “Paradise” is an Anglicized form of the Greek word paradeisos. It is used in English to refer to the Garden of Eden and then to the eternal bliss of which that Garden is a type – heaven. The word appears but these three times in the English Bible:

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise (Lk. 23:43).

How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter (2 Cor. 12:4).

He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

The word “paradise” originated in Persian use where it referred to a garden or park. The Hebrew word pardes occurs in three places to refer to a garden (Neh. 2:8; Eccl. 2:5; Song of Sol. 4:13). The Greek word paradeisos was used in the Septuagint translation (LXX) to refer to the garden of Eden (Gen. 2:8-10; 13:10; etc.). Hence, in later Jewish thought and through a natural process, the word was transferred to a higher meaning to refer to “happiness of the righteous in a future blissful state.” McClintock and Strong’s Cyclopedia of Biblical, Theological and Ecclesiastical Literature (VII:652) states, “The origin of this application (of paradise to a future place of bliss, mw) must be assigned to the Jews of the middle period between the Old and New Testament . . . Hence, we see that it was in the acceptation of the current Jewish phraseology that the expression was used by our Lord and the apostles.”

McClintock and Strong also commented about the word paradise taking on this higher meaning to refer to one’s eternal abode with God. They said,

It was natural that this higher meaning should at length become the exclusive one, and be associated with new thoughts. Paradise, with no other word to qualify it, was the bright region which man had lost which was guarded by the flaming sword. Soon a new hope sprang up. Over and above all questions as to where the primeval garden had been, there came the belief that it did not belong entirely to the past. There was a paradise still into which man might have hope to enter (VII:656-657).

In the passages from the New Testament, paradise is used in two senses:

1. To refer to the intermediate state of the righteous dead. When Jesus spoke to the thief on the cross, he said, “Today shalt thou be with me in paradise” (Luke 23:43). At his death, he entered the hadean world (Acts 2:27), the abode of the righteous dead, also known as “Abraham’s bosom” (cf. Lk. 16:22). That which distinguished “paradise” was that the penitent thief would be with Jesus – he would enjoy the fellowship of God’s Son.

This appears to be the sense in which “paradise” is used in 2 Corinthians 12:4. Paul was caught up in the “third heaven” which was described as “paradise.” The third heaven or paradise is the abode of the righteous dead.

When Paul speaks of the intermediate state of the righteous dead, fellowship with Christ is its sole content (2 Cor. 5:8; Phil. 1:23; 2 Tim. 4:18; Rom. 8:38-39). There is no speculation about the nature of existence with Christ.

2. To refer to the eternal state of the righteous dead. In Revelation 2:7 paradise is promised to those who overcome the temptations of sin. In the paradise of God one will be able to eat of the “tree of life.” The tree of life is elsewhere represented in the book of Revelation as being in the New Jerusalem (22:2,14) where one also has access to the water of life (22: 1), the Old Serpent is destroyed (22:2), and one has freedom from suffering, affliction and death (21:4). H. Bietenhard and Colin Brown commented on this use of Paradise saying,

The thought takes up that of Gen. 3, where after eating of the tree of the knowledge of good and evil, man is barred from the tree of life. Those who overcome the trials and temptations of this world (in particular the opposition of the Nicolaitans) are promised not only restoration of what Adam lost but access to life in a way which Adam never had. Rev. 22:1f., 14 gives a final vision of the tree of life in its final vision of paradise (though it does not use the word) in terms of the new Jerusalem: “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 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. . . 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” (The New International Dictionary of New Testament Theology 11:763).

Even in the description of heaven as the Paradise of God the main motif is that one has “fellowship with Christ.” Joachim Jeremias wrote about paradise saying, “What really matters is not the felicity of Paradise but the restoration of the communion with God which was broken by Adam’s fall” (Theological Dictionary of the New Testament V:773).

Jesus is the one who restores the Paradise of God. He offers to mankind the bread of life (Jn. 6) and the water of life (Jn. 4) in the gospel which grants us entrance into the Paradise of God.

There seem to be several themes emphasized by the word paradise. In the beginning – in the original paradise – man dwelt in perfect peace with God. God was in constant communion with man. Man had access to the tree of life which enabled him to live forever (Gen. 3:22). God provided for man’s every physical, social and spiritual need (Gen. 2:9). Paradise was lost to man through sin. When man sinned, he broke his communion with God (3:8), lost access to the tree of life (3:22), was subject to physical death (3:19) and was driven into an environment which was hostile to him (3:18). To prevent his re-entering the garden, the Lord placed an angel with a flaming sword (3:24).

Paradise can be regained through Jesus Christ. Those who overcome sin’s temptations through the blood of the Lamb are granted entrance anew into the Paradise of God where they once again have communion with the Lord (Lk. 23:43), access to the tree of life (Rev. 2:7). Everything that was lost through sin is restored through Christ.

The song “Paradise Valley” by Virgil O. Stamps expresses our hope to gain entrance into the paradise which was lost through sin.

As I travel thru life, with its trouble and strife,

I’ve a glorious hope to give cheer on the way;

Soon my toil will be o’er and I’ll rest on that shore

Where the night has been turned into day.

As I roam the hillside, or I list to the tide,

As I pluck the sweet flowers that grow in the dale;

A faint picture is there of a land bright and fair

Where perennial flowers ne’er fail.

Tho’ your garden is rare, it is naught to compare

With the flowers that bloom in the garden above,

In the midst of it grows Sharon’s perfect sweet Rose

‘Tis the wonderful Flower we love.

Up in the beautiful Paradise valley,

By the side of the river of life,

Up in the valley, the wonderful valley,

We’ll be free from all pain and all strife;

There we shall live in the rose-tinted garden,

‘Neath the shade of the evergreen tree,

How I long for the paradise valley,

Where the beauty of heaven I’ll see.

What a blessed hope we have to regain entrance into the Paradise of God.

Guardian of Truth XXXV: 20, pp. 624-625
October 17, 1991

By Hoyt Houchen

Man is confronted with many mysteries, thus causing him to ponder on many questions. He is made to wonder about death, immortality, what is beyond and shall we know each other in heaven. The subject of future recognition in heaven that is discussed in this article pertains to saints. As we give attention to this question, we are aware that our soul’s salvation does not depend upon the answer; nevertheless, it is thought provoking and motivates us to delve into the Scriptures to determine if they provide the answer. Some questions which concern us are not answered in the Scriptures, thus they remain mysteries and must be classified in the file of curiosity. We do not believe, however, that the question under consideration is in that category. Every devoted Christian has probably given thought to this question. When one of our loved ones (a saint) departs from this life, we are sustained by the hope that we shall be united with him in heaven. Shall we recognize each other? We address ourselves to this question. While the Bible does give some teaching about future recognition, nevertheless, there are questions which remain unanswered, especially those involving details or specifics. The Bible teaches that heaven is real, but shall we as saints know each other in heaven?

A significant phrase is found in Genesis 25:8 where we are told, “And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.” “He was gathered to his people. ” This phrase, or a slight variation of it, is used with reference to Ishmael’s death (Gen.25:17), the death of Isaac (Gen.35:29), the death of Jacob (Gen.49:29,33) and to Moses and Aaron (Deut.32:50). Moses was not buried in the sepulchers of his fathers, but in an unknown place “in the valley of Moab” (Deut.34:6). So, the phrase “gathered unto his people” would not refer to the burial of the body, but to the reunion of the spirit with those who had died before.

On the occasion of David’s child who had died, he said: “Can I bring him back again? I shall go to him, but he will not return to me” (2 Sam. 12:23). David realized that someday he would go to be with the child.

Paul wrote to the Corinthians: “. . . we are your glorying, even as ye also are ours, in the day of our Lord Jesus” (2 Cor. 1:14). Paul also wrote to these brethren: “knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you” (2 Cor. 4:14). And, he wrote to the Thessalonians: “For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming?” These are times of future rejoicing and glorying, thus it seems reasonable that Paul in these verses is referring to the “day” when the Lord Jesus will come to judge the world. Paul and his readers will be in one another’s presence at that time.

The passage in 1 Thessalonians 4:13,14 is one of hope and comfort for Christians whose loved ones had died. Paul admonished his readers that they “sorrow not, even as the rest, who have no hope” (v.13). Their hope was not only that of the loved being at home with God, but it is also reasonable that there was the hope of someday seeing that beloved saint and being with him forever. This Scripture affords us the same hope today.

The foregoing Scriptures are some which convey the idea that the faithful who die will be united with the other faithful who have already departed from this life. There will be a meeting together.

Will there be future recognition? There are two passages in particular which lend evidence to this. (1) The transfiguration (Matt. 17:18; Mk. 9:2-8; Lk. 9:28-36). Christ was transfigured on the mountain and there appeared with him Moses and Elijah. Moses had been dead for nearly fifteen hundred years, and his body lay in an unknown grave. Elijah did not die, for he was taken up into heaven by a whirlwind (2 Kgs. 2:11). The body of Moses turned to dust and Elijah had been changed. These men were clothed with different bodies from what they had here upon earth, but they appeared to the disciples and were talking with Jesus. They were both recognized. (2) The rich man and Lazarus (Lk. 16:19-31). Although some classify this account as a parable, a parable represents something that actually occurs. The rich man recognized Lazarus and Abraham in the unseen world. He still possessed memory, for he was told to remember that in this world he had good things and Lazarus evil things. He also remembered that he had five brothers still living. He requested that they be warned, lest they too, should come to torment. A great gulf in Hades separated the righteous from the wicked, and although it was too late for the rich man to be changed, there was recognition.

The Scriptures teach that at the resurrection of the dead, it is our physical bodies that will be changed, not our spirits. This is made clear in 1 Corinthians 15 (see vv. 35-38). This body will be changed from a mortal body to an immortal one. “For this corruptible must put on incorruption, and this mortal must put on immorality” (v. 53). There can be no doubt that the mortal and the corruptible refer to the physical body. Certainly, the spirit is neither corruptible nor mortal. When we are raised from the dead, we shall have a body which pleases God to give us. It will be a changed body (vv. 51,52). “It is sown a natural body; it is raised a spiritual body” (v. 44). This being true, we shall not be known in heaven by our natural (physical) bodies as we are known here upon the earth, but this is not to suppose that our spiritual bodies will be without form and features. Jesus, Moses and Elijah were transfigured. Webster defines “transfiguration” as “a change in form or appearance” (Ninth New Collegiate Dictionary, 1252). They were transfigured, but they were recognized. The Lord will clothe us with bodies which he has prepared; they will be fashioned anew to be “conformed to the body of his glory” (Phil. 3:21). Our bodies will be transformed into the likeness of his body in the glorified state. John wrote, “Beloved, now are we children of God, and it is not yet manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is” (1 Jn. 3:2). If we shall recognize God in his manifested form, then, does it not stand to reason that we shall recognize one another in whatever likeness he shall prepare for us? There will be recognition in heaven. How the resurrection and transformation will take place, our finite minds cannot comprehend it, much less can we explain it. By the same faith that we accept all the miracles in the Bible, let us anticipate this great miracle which is yet to occur, and believe it with all our hearts.

The very thought of knowing one another in “the land that is fairer than day” is a great hope for Christians and should motivate us to endeavor even more to please God, and be assured that someday we can live forever in that most wonderful and indescribable place known as heaven.

Guardian of Truth XXXV: 20, pp. 623-624
October 17, 1991