While the subject of the demons' ultimate fate is not a salvation issue, many people wonder how God will deal with them at the end of the Millennium. John Ritenbaugh tackles four assumptions that Bible students and scholars tend to make when dealing with this issue, showing that none of them holds up under biblical scrutiny.
The common belief among Christians—and other religions have similar depictions of the afterlife—is that one's immortal soul goes either to heaven or hell after death. David Grabbe argues that this ignores the biblical concept of the second death, an event beyond physical death that not only undermines the traditional heaven-hell and immortal soul doctrines, but also highlights God's perfect sense of justice.
David Grabbe, reminding us that the majority of nominal Christianity has bought into Satan's lie to Eve that she would not die, perpetuating this systematized delusion through the doctrines of the immortal soul, with its eventual departure to Heaven, an ever-burning hell, purgatory, or limbo. Man does not have a soul; he is a soul, subject to permanent oblivion unless rescued by Jesus Christ. The wages of sin is death, not life in ever-burning hell, or a stroll through the Pearly Gates. For those who have submitted their lives to God, turning their lives around in repentance, and sealed with God's Holy Spirit, there is no fear of the Second Death. They will be resurrected when Christ returns. Death has both a physical application (which all of us will experience) and a spiritual application (meted out on those who absolutely will not yield to Almighty God under any circumstances, having committed the unpardonable sin, any sin harbored in perpetuity and not repented of). With Adam and Eve's sin, the union between God and man was severed. Through Jesus Christ, the second Adam, access to the God the Father has been restored, and Eternal Life has been granted as a precious gift to those who submit and yield to God, having their characters shaped and molded into His image.
Richard T. Ritenbaugh: It is wonderful to know that human life is not without purpose or an end in itself. ...
Richard Ritenbaugh tackles the question, "Do we contain an immortal soul?" The prevailing idea is that the soul is the indestructible part of a human being that lives on. The Hebrew word nephesh refers to a living being; the Latin word anima and the Greek word psyche refer to breath. In Leviticus 17, we learn that the life resides in the blood. A body is greater than a biochemical reaction; the life force comes from outside the body. Elihu observed that there is a spirit in man, giving him the ability to think and understand, giving him a point of contact with God, separating him from the animals. Paul differentiates the spirit in man from God's Holy Spirit, dividing a human being into spirit (mind), soul (our life), and body (flesh). Nominal Christianity has absorbed heaven, hell, and purgatory from Greek mythology and the philosophy of Plato, who propagated the doctrine of the immortal soul in his Phaedo. The idea of the immortality of the soul is nowhere in the Old Testament, unless one deliberately distorts the account of Enoch's translation and the witch of Endor. Genesis 2:16-17 affirms that it is possible to die, and Ezekiel 18:4 and 20 affirm that the soul (the life) that sins shall die. Galatians 3:22 indicates that all have sinned. Eternal life must come as a gift, but it is not something we have right now, except as an earnest payment. Hebrews 9:27 reminds us that we all die once. God keeps our human spirit in reserve for safe-keeping until the resurrection from the dead.
When Satan confronted humanity's first parents, Adam and Eve, he fed them three heresies that he continues to promote to deceive the world today. David Grabbe expounds on these three lies, revealing how Gnosticism incorporated them into its parasitic philosophy and way of life.
Martin Collins, reflecting on an episode in which he was 'baptized' during Vacation Bible School, examines the correct process for baptism, leading to conversion, regeneration by the Holy Spirit, overcoming, and sanctification. Noah's rescue from the flood and the Exodus through the Red Sea are types of baptism. John the Baptizer received his understanding of the ordinance and principle of baptism from his parents, emphasizing repentance, belief, and faith, as well as keeping God's laws, bearing fruits of repentance. When God calls us, there is an irrevocable contract committing ourselves to a lifetime of overcoming, counting the cost, and forsaking all, following the example of our older brother Jesus Christ, becoming living sacrifices, totally relying on God for our strength. In the great commission to the church, Jesus commands, through His Father's direction, baptism into God's Holy Spirit. Baptism symbolizes a burial and resurrection from a grave, or the crucifixion of the old man or carnal self. After a person realizes his ways have been wrong, turning from his own ways, repenting of his sins, wanting to follow Christ, and wanting to become a child of God, he should counsel for baptism.
Jesus' well-known parable preaches the gospel of the Kingdom of God by revealing salvation, the resurrection to eternal life, and inheritance of His Kingdom on the earth. Martin Collins explains how.
John Ritenbaugh focuses upon the big lie ('you will not surely die'—Genesis 3:4) of inherent immortal life (an immortal soul). This dangerous false belief, held by the majority of Christian-professing denominations, has led to an acceleration of sin and the danger of eternal oblivion. Sin kills, and we are not immortal. Contrary to Socrates and Plato's misconceptions about inherent immortality, only God can give eternal life, and it has specific conditions (overcoming sin and growing spiritually). Death is not a friend or a liberator, but as Jesus understood at the time of his crucifixion, a bitter enemy, a tool of Satan, and a cruel instrument of separation. Only through God's divine act of resurrection can we hope to attain eternal life. We desperately need to do a thorough self-examination, properly discerning Christ's sacrifice, and strive mightily to overcome sin, the destroyer of life.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
If you knew you would live forever, how would you live? John Ritenbaugh explains that, biblically, eternal life is much more than living forever: It is living as God lives!
Focusing upon Psalm 133 as the 14th step of 15 degrees of ascent, Richard Ritenbaugh suggests that in our spiritual pilgrimage, unity will be perhaps one of the last objectives to be accomplished. Upon the anointing or setting apart of our High Priest Jesus Christ, and our own anointing with God's Holy Spirit, we receive the means to attain this unity. Like the descent of the dew of Hermon and the fragrant oil, unity comes from God through His Son to us by the anointing of His Spirit, covering us from head to toe. Unity comes only through the initiation of God. It is our responsibility to respond to His command to be unified, humbly walking worthy of His calling, willing to render our reasonable service to one another, motivated by His Holy Spirit. If we would follow the practical suggestions given by Paul in Romans 12, we could do our part in promoting unity in God's church.
How does God define the church? What comprises it according to the Bible? The ekklesia, the Greek word translated "church" in the Bible, is not a humanly defined corporation, but the mystical body of Christ, having the Spirit of God. The true church of God is an invisible, spiritual organism, of those people that have and are led by the Spirit of God. And such a person will not turn away from the teaching delivered by the apostles.
When the incorrigibly wicked are thrown into the Lake of Fire, will they be tormented forever? Richard Ritenbaugh sets the matter of Revelation 20:10 straight.
Eternal life, emphasizing a special intimate relationship with God the Father and Christ, is vastly different from immortality, connoting only endless existence. John Ritenbaugh suggests that we have been called to a state of fellowship and a quality of life which has not been made available to the rest of mankind- a fellowship higher than the intimacy of marriage- a God-plane relationship we can experience right now (John 5:24) if we seek His will and keep His commandments, loving the same things and hating the same things God does, constantly overcoming, and fellowshipping with His called-out saints.
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in all four Gospels is that a parallel exists between our lives and what Christ experienced on the earth. As part of Christ's body (I Corinthians 12:14-15), we all experience together what Christ experienced (crucifixion, burial, resurrection, and glorification- Romans 8:17). The death of self (Romans 8:13 and Galatians 3:5) must absolutely precede the resurrection to life (Romans 6:5).
John Ritenbaugh examines the metaphor of light as a symbol of God's truth or God's Holy Spirit, convicting us of our self-deception, rescuing us from ignorance, and demonically inspired philosophies, leading us into a wholesome relationship with God. Without the Spirit of God, looking at God's truth resembles looking into the darkness. We see shape and forms of things, but without the Spirit of God, the things (the truths that make up all the mechanisms of God's purpose), all of the doctrines, all of the teachings'none of these make sense or give us a clear picture of what God is doing. With the Spirit of God (the light of God), we see the true shape and form of things and reality appears as something we can see clearly.
Do you realize not one in a hundred knows what salvation is—how to get it—when you will receive it? Don't be too sure you do! Here, once for all, is the truth made so plain you will really understand it!
Can a Christian commit a sin, and still be a Christian? Or would this be "the unpardonable sin"? Or would it prove he never was a Christian? Thousands worry, because they do not understand what IS the sin that shall never be forgiven.
The Berean: Daily Verse and Comment
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