A: The Bible does indeed reveal the existence of “three” heavens. While the first two heavens are “physical” in nature, the third heaven is composed of spirit — it is referred to in Scripture as God’s dwelling place.

That there is more than one physical heaven can be seen in Genesis 1:1, where we read, “In the beginning God created the HEAVENS and the earth” (New KJB; RSV).” Also, in Genesis 2:1, “Thus the HEAVENS and the earth were finished, and all the hosts of them” (New KJB; RSV). These verses imply that “the whole material universe was created simultaneously with the earth” (Herbert W. Armstrong, “Mystery of the Ages,” p. 45).

The first two heavens — the physical heavens — can be divided into the earth’s atmosphere and the space beyond our atmosphere — commonly called the universe.

The atmosphere or the “first heaven” — the air that surrounds the earth — refers to the space where the birds fly, the clouds and the wind roam, and from which the dew comes. We read in Genesis 1:20: “…let birds fly above the earth across the face of the firmament of the heavens.” We also read, in Genesis 27:28, that God promises to give “the dew of heaven.” Finally, we are told in Deuteronomy 33:28, that Jacob’s “Heavens shall also drop dew.”

The physical universe, which is beyond this earth’s atmosphere, can be described as the “second heaven.” It represents the space where we find the sun, the moon, the stars, and all the other planets that God has created. We read, in Genesis 1:14-17, that God referred to sun and moon as “lights in the firmament of the heavens” (verses 14, 15, New KJB), and that He “set them in the firmament of the heavens to give light on the earth” (verse 17, New KJB). David pondered, in Psalm 8:3, over God’s “heavens, the work of Your fingers,” and he especially continued to talk about “the moon and the stars, which You have ordained.”

In addition to these two physical “heavens,” we find that the Bible speaks about another heaven, a heaven composed of spirit — the third heaven, where God lives. No human being has ever ascended to this heaven (compare John 3:13) — the only one who went to this heaven after His resurrection was Jesus Christ. We are specifically told that David did not ascend to heaven (Acts 2:34).

It is therefore obvious that Elijah did not go to the third heaven, where God’s throne is. We read, in 2 Kings 2:1, 11, that Elijah was taken up “into heaven by a whirlwind.” We also read that his disciples understood that Elijah did not go to the third heaven, as they were concerned that “the Spirit of the LORD has taken him up and cast him upon some mountain or into some valley” (verse 16). In fact, God transported Elijah to another place here on this earth, where Elijah continued to live until his death. He wrote a letter and had it delivered to king Jehoram, AFTER he “went to (the first) heaven,” as Jehoram became king right at the time of Elijah’s disappearance (2 Kings 1:17; 3:1). 2 Chronicles 21:12-15 gives us the contents of the letter, referring to the evil deeds of king Jehoram that he had committed after Elijah had been taken away and transported through the air to another place here on earth.

On the other hand, the Bible tells us that some have seen or even gone to the third heaven “in spirit” — that is, in a vision. We read that John went to God’s throne in heaven “in the Spirit” (Revelation 4:1-2). We also read that Paul “was caught up to the third heaven” (2 Corinthians 12:2), referring to this experience as “a vision” (verse 1).

As we see from 2 Corinthians 12:2, the heaven which is called God’s dwelling place is referred to as the “third heaven.” No additional heavens are mentioned. Notice this comment taken from the Nelson Study Bible: “The Hebrew word for heavens may refer to the physical heavens, the sky or the atmosphere of earth…, or to the dwelling place of God (Ps. 14:2), the spiritual heaven. The expression is probably derived from a word meaning ‘to be high, lofty.'”

The third heaven is, according to the Bible, located “on the farthest sides of the north.” Lucifer described his plan to dethrone God in this way, in Isaiah 14:13-14, “‘I will ascend into heaven, I will exalt my throne [here on earth] above the stars of God; I will sit on the mount of the congregation On the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High [or, I will be the Most High.]'”

We also read that “promotion cometh neither from the east, nor from the west, nor from the south.” (Psalm 75:6, Authorized Version). Rather, it comes from the north — from God’s dwelling place in the third heaven.

There are indeed three heavens — not “seven.” The Encyclopedia Britannica, ed. 1959, sheds some light on the wrong concept of “seven heavens.” It points out, “In the cosmogonies of ancient peoples there was a plurality of heavens, varying from three to seven, the higher transcending the lower in glory.”

In addition, note this comment from Rienecker’s Lexicon of the Bible, “At the time of the Old Testament, Judaism knew of a plurality of heavens, which number was determined in LATE Judaism as seven. The Holy Scriptures know nothing of this number. Paul speaks of the THIRD heaven in 2 Corinthians 12:2-4. The letter to the Hebrews states that Christ was seated at the right hand of the throne of the Majesty in the heavens (Hebrews 8:1). It adds that He, as High Priest, passed through the heavens (Hebrew 4:14) to enter into the most important heaven, where He appears in the presence of God for us (Hebrews 9:24).”

Although it is taught by traditional Christianity that we will go to heaven when we die, this is NOT the Biblical teaching. For more information as to what happens to us when we die, please read our free booklet, “Do We Have An Immortal Soul?”

A: We at CEG, along with our affiliated groups in Canada (CGCF) and in the UK (Global), are continually asked the question by Church of God people why we have not merged with one of the larger Church of God groups at a time when some seem to encourage unity among all the people of God.

Since this is an often asked question, we have attempted to give answers in various sermons and articles presented by our ministry. Still the question continues to be directed toward us as a group.

We know that when God established the Church in the wilderness, He revealed at that time certain requirements of His people which remain unchanged to this day. (We exclude from this discussion the sacrificial laws that were added, due to the transgressions of the people, which were for a time, but are no longer required after the perfect sacrifice of Jesus Christ, compare Galatians 3:17-19).

The prophet Amos was inspired by God to raise the question with His people Israel: “Can two walk together unless they are agreed?” (Amos 3:3). We have asked ourselves the same question, and of course, the answer comes back loud and clear. God, in fact, refused to walk with Israel and He punished them severely because they failed to follow His commands.

Christ stated in Matthew 12:25 that: “… every… house divided against itself will not stand.” We understand that the major problem with the Church of God, first era (Ephesus), was that it “left its first love” (Revelation 2:4), and in like manner, the end-time church (Laodicea) becomes lukewarm toward God and His Way.

It is critical for the Church at the end time to be wholehearted in its approach to God’s requirements. This would necessitate a clear understanding of what God requires of His people, individually, and of His Church as a whole. God desires a people who will keep His Word and walk in His Way (Revelation 3:8).

God is clear in what He requires of those He is dealing with at any time. He told His chosen people Israel through His servant Moses: “Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live, and go in and possess the land which the LORD God of your fathers is giving you. You shall not add to the word which I command you, nor take anything from it, that you may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:1-2).

“Surely I have taught you statutes and judgments, just as the LORD my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the [people] who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has God so near to it, as the LORD our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? Only take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen, and lest they depart from your heart all the days of your life. And teach them to your children and your grandchildren” (verses 5-9).

Notice, too, Leviticus 18:5: “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them…”

When a leader was established over the nation, there were specific instructions as to how he was to rule God’s people. Notice, especially, Deuteronomy 17:18-20: “Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes, that his heart may not be lifted up above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.”

God does not change (Malachi 3:6). He requires that we, today, live by His Word, which He laid out before the people millennia ago. It is our responsibility in the ministry of God’s Church to be sure there is a clear standard presented to those God has called or is calling; a standard which is unwavering as to God’s requirements of His people at this time. God’s message must be clearly presented. Through the guidance of His Holy Spirit, we in CEG and affiliates intend to do this to the best of our ability, based upon the knowledge and understanding which has been revealed to us.

This includes withdrawing from those who do not teach and practice these truths faithfully, as they have been revealed to us (1 Timothy 6:3-5; 2 Thessalonians 3:6). We desire to fellowship with all who accept these truths and faithfully teach and practice them (John 10:5, 14-16, 27). At this time we do not see the possibility of our merging with any of the other Church of God groups. In order to be able to do so, we would first have to be shown clear evidence that the Biblical standards described herein are endorsed in theory and in practice by the leadership of the particular group; that those false teachings which were brought into the Worldwide Church of God in recent years have been totally rejected by the particular group; and that such group, as well as all of its ministers have returned to sound teachings and practices as outlined in God’s Holy Word.

A: If Jesus Christ committed just one sin, we would not have a Savior. If He had violated the Fifth Commandment (“Honor your father and your mother…,” Deuteronomy 5:16; Exodus 20:12), He would have sinned, as “sin is the transgression of the law” (1 John 3:4). Many Scriptures make clear that the law spoken of in the New Testament includes the Ten Commandments (compare James 2:8-12).

We read that Christ never sinned (Hebrews 4:15). He practiced what He preached. When a young man came to Him to find out what he had to do to have eternal life, Christ told him to keep the commandments (Matthew 19:16-17). He then specifically listed the Fifth Commandment, in verse 19. Christ also emphasized in Mark 7:7-13 the continued obligation for children to honor their parents (Compare, too, Ephesians 6:1-3).

Christ never transgressed the Fifth Commandment. When He was twelve years old, He was subject or obedient to His parents (Luke 2:51). He never became disobedient throughout His life.

The potential problem with His statement in John 2:3-4 is caused by the translation of the Authorized Version, stating, “And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come.”

First, let us notice that the expression, “woman,” did not convey disrespect. When Christ hung on the cross, He told John to take care of His mother. Christ was in agonizing pain, knowing that He would soon die — still, His thoughts and concerns were directed toward the welfare of His mother. Notice that He called Mary “woman” at that critical time as well (John 19:26). Halley’s Handbook points out, on page 533, that the word “woman” was a title of respect in the usage of the day.

Returning to John 2, we should also notice that Mary did not consider Christ’s answer as one of disrespect. In verse 5, she told the bridegroom’s servants, “Whatsoever he saith unto you, do it.”

Let us also note the annotation in Eerdman’s Handbook to the Bible, on page 536: “No one, not even his mother, has the right to put pressure on Jesus. But his reply is not as harsh as some translations make it sound. New English Bible, ‘Your concern, mother, is not mine,’ is better.”

Other translations agree with the conclusion that the rendering in the Authorized Version is too harsh. The New King James Bible translates verse 4 as, “‘Woman, what does your concern have to do with Me?'” The New International Version states, “Dear woman, why do you involve Me?”

Halley’s Handbook comments further, on page 533:

“The point of his remark seems to be, ‘Suppose the wine is gone, what have I to do with it? It is not my affair. My time to work miracles has not yet come.’ Probably he had just told her of the new miraculous powers bestowed on him by the descent of the Holy Spirit at baptism. She saw in the situation an opportunity for him. While he did this miracle as her suggestion, his ‘hour’ for the general use of his miraculous powers came about four months after, at the official beginning of his public ministry in Jerusalem at Passover time (John 2:13).”

Christ also wanted to tell His mother that the main purpose for His coming was not to perform those kinds of miracles. That is why the New English Bible’s rendering of verse 5, “Your concern, mother, is not mine,” is quite good. Because of respect for His mother, however, He acquiesced, as the performance of that miracle was not against God’s commandments or His will.

Rather than conveying that Christ disobeyed the Fifth Commandment, John 2:1-4, when correctly understood, shows the deep honor and respect that Christ had for His mother, prompting Him to fulfill her desires that were not against God’s will.

A: It is not. The Biblical record clearly reveals that Mary, although a virgin when “she was found with child of the Holy Spirit” (Matthew 1:18-20; Luke 1:27-35), had additional children after the birth of Jesus Christ. Matthew 1:24-25 tells us that Joseph “did not know” Mary [a Biblical expression for sexual intimacy, including intercourse, compare Luke 1:34] “TILL she had brought forth her FIRSTBORN Son.” The word “till” or “until” signifies that Joseph DID know Mary sexually after Christ’s birth. The same Greek word for “till” or “until” is used in Matthew 2:15 and Matthew 5:26, showing a change in circumstances after a certain event.

Further, Mary gave birth to her “firstborn” son (compare, too, Luke 2:6-7). The Greek word for “firstborn” is “prototokon.” It means “FIRST-born,” indicating that others would be born subsequently. It does distinctively NOT mean, “only-born.” The Greek word for “only-born” is “monogenes.” It is used in Luke 7:12, referring to a dead man who was “the only son of his mother.” Christ, however, was NOT the only Son of His mother.

The Jews knew that Christ had brothers and sisters, and that He was not Mary’s only child. Notice Matthew 13:54-56:

“When He had come to His own country, He taught them in their synagogues, so that they were astonished and said, ‘Where did this Man get this wisdom and these mighty works? Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses [Joseph], Simon and Judas [Jude]? And His sisters, are they not all with us?'”

The Jews’ testimony was that Christ had four brothers and at least two, and perhaps even more than two, sisters. After all, they had asked, “And His sisters, are they not ALL with us?”

In spite of this clear Biblical record, some argue that Christ did not have brothers, but that He merely had cousins. However, the Greek word for “brother,” used in Matthew 13:55, is “adelphos.” (Compare, too, Matthew 1:2; 4:21). The Greek word for “cousin” is “exadelphos,” literally meaning, “from brothers.” This word is NOT used in reference to Christ’s brothers.

During His life, Christ’s brothers did not believe in Him (John 7:3-5). After His death and resurrection, however, we find at least some of His brothers among Christ’s disciples (Acts 1:13-14; compare, too, 1 Corinthians 9:5). Christ appeared after His resurrection to His brother James (1 Corinthians 15:7), the oldest of Christ’s brothers. James later became an influential apostle in the New Testament church (Galatians 1:18-19; 2:9, 11-12; Acts 12:16-17; 15:13-21; 21:18). He was also the author of the “Epistle of James” in the New Testament.

After James’ violent death (he was apparently stoned, around 62 A.D.), he was replaced in his role in the Church by Christ’s brother Simon. According to tradition, Simon died around 100 A.D.

Nothing has been preserved regarding any role of Christ’s brother Jose or Joseph in the Church. However, Christ’s youngest brother, Judas or Jude, wrote the “Epistle of Jude.” He identifies himself in his letter, in verse 1, as the “brother of James,” the oldest of Christ’s brothers.

The Bible clearly reveals that Jesus had four brothers and at least two, perhaps even more, sisters. The teaching that Mary remained a virgin throughout her life is clearly not Biblical.

A: In 1 Corinthians 11, Paul sets forth the timeless principles of proper hairstyle and hair length for men and women. After explaining in 1 Corinthians 11:3 that the Head of Christ is God the Father, the Head of a man is Christ, and the head of the woman (wife) is the man (husband), Paul continues: “(verse 4) Every man praying or prophesying, having his head covered, dishonors his head. (verse 5) But every woman who prays or prophecies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. (verse 6) For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. (verse 7) For a man indeed ought not to cover his head, since he is the image and glory of God… (verse 10) For this reason the woman ought to have a symbol of authority on her head, because of the angels… (verse 13) Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? (verse 14) Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? (verse 15) But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.”

The context of the Scripture discusses the length of hair — not the wearing of a veil or of a hat (There is, however, nothing wrong in God’s eyes for a woman to wear a veil or a hat, if she so desires, following the culture of her upbringing). We read that a woman should wear long hair, which is given to her “as a covering” or, as some translations render this, “as a veil.” The Church of the Eternal God and its sister churches are not going to engage in a “yard-stick religion” of defining and regulating how long and how short hair should be worn. However, the following Biblical principles are helpful:

We read that a woman should have “long hair” as a covering, as distinguished from an “uncovered” head, a “shaved” head, or a “shorn” head. A “shorn” head pictures very short hair. One might think of the analogy of a “shorn” sheep. In Acts 8:32, the Greek word for “shorn” — “keiro” — is applied to a “shearer” engaged in shearing his sheep. A “shaved” head describes a bald head. In contrast, a woman should wear “long hair,” showing that she accepts the authority of her husband over her, “because of the angels.” The thought is conveyed here that a wife cannot rely on angelic protection, if she shows through her conduct that she does not accept the God-given authority of her husband over her. (This is not to say, however, that a husband should ever abuse his authority. Our free booklet, “The Keys to Happy Marriages and Families,” explains the God-ordained husband-and-wife-relationship in much detail.)

At the same time, we are told that a man is not to wear “long hair,” and that even nature teaches us that wearing long hear is a “dishonor” to a man. The Greek word for “dishonor” is “atimia.” This word, or a related form (“atimos”), can be found in the following additional passages: Romans 9:21; 1 Corinthians 15:43; 2 Corinthians 6:8; 2 Timothy 2:20; 2 Corinthians 11:21 (translated as “shame”); and Romans 1:26 (translated as “vile”). Strong’s Exhaustive Concordance points out that “atimia” can describe a comparative indignity or disgrace (under No. 819). The related word, “atimos,” can describe something “less honorable [comparative degree]” (under No. 820).

Please note that the word for “shameful” in verse 6 (“But if it is shameful for a woman to be shorn or shaved…”) is a different word in the Greek. It is “aischron” (derived from “aischros”) and can also be found in 1 Corinthians 14:35; Ephesians 5:12; and Titus 1:11 (translated as “dishonest”). (The noun, “aischrotes,” is found in Ephesians 5:4 — translated, “filthiness.”) Strong’s Exhaustive Concordance defines these words as “a shameful thing, i.e. indecorum:–shame,” and as “shameful, i.e. base (spec. venal):– filthy” (under Nos. 149 and 150).

The reason for the different choice of words may be seen in the fact that the Old Testament permitted a man on special occasions to wear long hair. This exception is set forth in Numbers 6, known as “the Law of the Nazarite.” Men were permitted to make a temporary “Nazarite vow” to God. During the time of their vow, a Nazarite was not to cut his hair, but let “the locks of the hair of his head grow” (verse 5). In addition, he was not to touch a dead person, eat any fresh grapes or raisins, or drink anything made from grapes, including wine. This law was inseparably connected with the ritual law of sacrifices: At the end of the separation, the Nazarite had to bring several offerings, and he had to go through additional rituals before the priest.

The long hair of the Nazarite vow reflected, in physical terms, the willingness of the person to be under authority — under the authority of God. Sometimes, certain people were consecrated from their birth as Nazarites, to be separated to God throughout their lives. Famous examples are Samson (Judges 13:5,7); Samuel (1 Samuel 1:11); and — perhaps — John the Baptist (Luke 1:15; Luke 7:33).

Jesus, however, was not a Nazarite. He grew up in the city of Nazareth and was therefore called a “Nazarene” (Matthew 2:23) — which is of course quite different from being a Nazarite. Christ drank wine (Matthew 11:19; Matthew 26:29), and He touched dead people (Luke 8:49-55) — things a Nazarite was prohibited from doing. Archaeology and history have established that the Jews at the time of Christ did not wear long hair. Jesus did not wear long hair, either. He looked like a Jew — so much so that Judas had to kiss Him to identify Him to the soldiers that had come to arrest Him. After all, it was He — the Word of God — who inspired Paul to write that a man is not to wear long hair. For Paul, this fact was so self-evident that he asked his readers, “Does not even nature itself teach you” this truth? (1 Corinthians 11:14).

In the early New Testament church, we do find occasional references to some who continued on occasion to make a temporary Nazarite vow (compare Acts 21:23-24, 26-27). It is possible that even Paul made a temporary Nazarite vow for a short time (compare Acts 18:18. Incidentally, the word for “shorn,” i.e. “keiro,” is the same as used in 1 Corinthians 11:6). However, these vows ceased within the church when the temple was destroyed, as the purification ceremonies could not be carried out any longer.

Today, the rules and regulations pertaining to a Nazarite vow are no longer of any consequence for us. We are rather to follow the clear principles given in 1 Corinthians 11 — that a woman should not wear her hair as to look like a man, and a man should not wear his hair as to look like a woman. If one cannot tell, by just looking at hair styles and hair lengths, whether a person is a male or a female, then the clear guidelines set forth in 1 Corinthians 11 have not been followed.