The Bible teaches indeed that we are going to enter the kingdom of heaven, but this does not mean that we will go to heaven. We need to understand what is meant by the term, “kingdom of heaven.”

First of all, we should note that only Matthew uses this expression. The other gospel writers use consistently and exclusively the term, “kingdom of God.” It is therefore obvious that both terms describe the same thing.

We explain in our free booklet, “The Gospel of the Kingdom of God,” that the kingdom of God is the Family of God, ruling over others, consisting at this point of two members of the God Family—God the Father and Jesus Christ the Son. Every Christian in whom God’s Spirit dwells is a begotten member of the Family or Kingdom of God, but he is not yet a born-again member. He will be born again at the time of the return of Jesus Christ, when he will be changed to immortality.

In the two previous Q&A’s, we explained that the Bible does not teach that we go to heaven upon death. The last Q&A began to discuss passages, which are sometimes quoted to teach the opposite. We continue to discuss additional passages in this Q&A.

Last time, we explained John 14:1-4, stating that in the Father’s house there are many mansions, and that Christ is preparing a place for us and that He will return and receive us to Him.

We showed that Christ, while in heaven, prepares individual positions of responsibility for each of His disciples, depending on their works (Revelation 22:12). But they all will be in God’s Kingdom (Matthew 25:34)—part of the Family of God and the Bride having made herself ready—born-again members of God’s spiritual Temple—the Father’s house—comparing it with the physical temple with mansions or chambers.

As we explained in the previous Q&A, the Bible teaches nowhere that we ascend to God’s third heaven after we die. Some insist on the opposite, quoting a few passages which supposedly support their belief in an afterlife in heaven after death.

One of those passages is Philippians 1:23-24.  They claim that Paul said that he wanted to die, depart from this earth and be with Christ in heaven. The Nelson Study Bible interprets the passage to mean that “he wanted to go right away to heaven and be with Christ.”

But Paul did not say that he wanted to be with Christ in heaven.

As we explain in our free booklet, “Paul’s Letter to the Philippians,” Paul did not believe that he would join Christ in heaven. Paul raised the thought that it would be better for him to depart from this life and this physical mortal body, by falling asleep at the time of his death. He concluded, however, that it was better for the church’s sake to keep on living for a while.

The idea that we will go to heaven after death is an entirely unbiblical concept. It is derived from paganism.

As Lewis Brown explains in “This Believing World”:

“In very early times that idea flourished not alone among the Babylonians and Egyptians, but also among the barbaric tribes in and around Greece…these mysteries [came] down from Thrace or across the sea from Egypt and Asia Minor… they declared that for every man, no matter how poor or vicious, there was a place in heaven. All one had to do was to be ‘initiated’ into the secrets of the cult.”

The Hebrews did not believe that we go to heaven when we die. Neither did the early Christians. But in time, the concept developed within the Roman Catholic Church that one will be saved and go to heaven when one has been baptized into the church as a little baby.

After Christ has returned and freed the tribes of Israel from slavery, brought them into the Promised Land and begun the reinstitution of the temple service, He will allot the Promised Land to the twelve tribes. This will apparently occur during the remaining 3 ½ years of Christ’s ministry to the lost sheep of the house of Israel (compare our Q&A, “What will Jesus do after Satan has been banished?”).

Beginning with Ezekiel 47:13, and continuing until the end of chapter 48, we are introduced to the description of the borders by which the Promised Land will be divided as an inheritance among the twelve tribes of Israel. Joseph will have two portions in his two sons Ephraim and Manasseh, who will each have a separate inheritance. The priestly tribe of Levi will receive a special area (Ezekiel 45:1-8; 48:8-14), but since Joseph’s inheritance is divided into two tribes to compensate for Levi, the number of twelve for the tribes will be maintained.

The New Testament has many references to disciples and apostles.

Strictly speaking, a disciple is anyone who follows another’s teachings. In the Bible, the name “disciple” comes from the Greek word, “mathaytes,” which means learner, student or pupil. We read that the loyal disciples were not just learning, but also, that they agreed and followed their leader, Jesus Christ. However, many turned away who at one time were His followers during His 3½ year ministry. We read in Acts 1:15 that there were only about 120 disciples just before the day of Pentecost. This was after preaching to many thousands of people, feeding miraculously more than 10,000 people, and performing many healings!

 As Jesus was teaching, we read in John 6:60: “Therefore many of His disciples, when they heard this, said, ‘This is a hard saying; who can understand it?’” A few verses later, we read in verses 66-69: “From that time many of His disciples went back and walked with Him no more. Then Jesus said to the twelve, ‘Do you also want to go away?’ But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.’”

The short answer is: No, they do not.

Luke’s account of Christ’s anointing occurred prior to the events described by the other gospel writers; they did not take place in the same city; and the women anointing Christ were not the same.

We read in Luke 7:36-50 that Christ went to the house of a Pharisee, Simon, to eat with him, when a “woman in the city who was a sinner” washed Christ’s feet with her tears, wiped them with the hair of her head, kissed His feet and anointed them with fragrant oil which she had brought. The Pharisee questioned that Christ was a prophet, since He allowed the woman to do this, even though she was a sinner. He reasoned that if Christ had known who the woman was, He would not have permitted her to touch Him.  However, Christ said that the sins of the woman, which were many, were forgiven her, because she loved much, and He told her that her faith had saved her.