John Ritenbaugh, reflecting upon the symbolism of the two goats on this solemn holy day—the sacrificial goat (representing Jesus Christ's sacrifice for our sins) was slain, while the Azazel goat (which we have assumed to be Satan), with the sins of the entire nation pronounced on its head, was led into the wilderness to die a natural death—suggests that some aspects of our previous understanding may have been wrong. Not one human being, from our parents, Adam and Eve, to ourselves, can escape the responsibility of his own sins; Satan did not make us do anything, unless we willingly cooperated with his temptations. We cannot blame anyone else, including our physical parents, for our shortcomings. Because the Azazel goat in the ceremony was allowed to escape, we concluded that Satan (as well as the demonic spirits who followed him) would not die, but would be driven into a perpetual abode of restraint, symbolized by the term "outer darkness." Angels were created to serve as ministering spirits, assisting the Creator well before mankind came on the scene. To be sure, we have no scriptural evidence that an angel has died, but we cannot assume that angels are immortal and share the same kind of spirit God Almighty has. Though angelic beings are currently superior to human beings in intelligence and volition, we cannot assume they are indestructible. Speculation among the splinters of the greater church of God ranges from the thesis that Satan and his demons will live forever in a remote location to its antithesis that Satan and his demons will be utterly annihilated. We need to process four troublesome assumptions: (1) that all spirit is ever living and impossible to destroy, (2) that God was guilty of lack of judgment in creating something He could not take apart, (3) that angels are not subject to the same principles of judgment with which God judges men, and (4) that the new heavens and earth will not be of the purity God promised.
Richard Ritenbaugh, refuting the Pagan oriented concept of Hell reinforced by Dante's Inferno, laments that most of mainline Protestant and Catholic theology is hopelessly immersed in this false concept. The Hebrew word sheol simply means a pit or a hole where dead bodies are placed. Errant connotations evolved from this, including a void and a haunting, mysterious place, influenced by Greek myths of Hades. Realistically, when a body goes to sheol, it corrupts and is broken down by bacteria. Often, translators render the Hebrew word sheol (the pit) into the English word Hell (connoting flames and pitchforks). Jonah referred to the belly of the fish as sheol. In the Greek language, Hades is equivalent to the Hebrew word sheol, without any reference to flames or torment. When Christ went into the tomb, He was in Hades, the storage place of the dead. Hades and death are equivalent terms. The term tartaroo refers to a place or condition of restraint for fallen angels or demons, not humans. The Bottomless Pit was reserved for Satan, symbolized as a fiery dragon. The term Gehenna (of Hinnom), referring to the valley of the sons of Hinnom, was actually a place of refuse, at one time used for child sacrifice. It was consecrated by God as a burial ground, and later the city dump of Jerusalem, with a fire burning the trash. Jesus used this venue as a symbol of the Lake of Fire—eternal Judgment (where the trash and garbage are burned up.) When one dies, the body decomposes and consciousness ceases; the spirit (the record of our life experiences) goes to God for safe keeping. When Christ returns, He will resurrect those who have believed and eventually all either to life or condemnation (depicted in Malachi 4:1-3). The soul is not immortal; the soul that sins shall die; the wages of sin is death. The gift of God is eternal life for those called by God.
Richard Ritenbaugh, reflecting on the movie the Gladiator, marveled at many references to the afterlife, observing that the notion of going to heaven has been borrowed from pagan notions of Nirvana, Valhalla, or Elysium. In this venue, they will be doing things there that they had not attained in this life, transferring earthly good times to a heavenly setting. Going to heaven is not scriptural. The soul is not immortal; it is equivalent to life. Mankind does not have a soul; he is a soul, subject to death. The soul that sins will die. The wages of sin is death, but the gift of God is eternal life when we go through the prescribed process. The body returns to dust, decomposed into its elements. As we reach our prime, we begin degenerating until we expire, turning back into dust. The term Sheol is equivalent to the dust, the grave, or the pit. The body goes back to the earth. There is no consciousness or awareness in death, but resembles a peaceful sleep in which we are "dead to the world." Just as one can be awakened from sleep, one can be resurrected to life. God has appointed specific times for the resurrections. The pathway through eternal life leads through the resurrection, with our following Jesus Christ. When we are resurrected at His coming, we will indeed have access to heaven, but we will join our Bridegroom as He rules on the Earth. The repentant thief expected to join Jesus Christ when He would come into His kingdom, a future event to occur on the earth. Jesus spoke this pronouncement emphatically—I tell you today, you will be with me in paradise. Because Jesus was in the grave for three days and three nights, He did not go to paradise the day He told that to the thief.
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.
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
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.
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.
As Christians, we have to live life with the thought that some things will stick with us through the grave. Bill Gray explains that we will take nothing out of this life except our character.
Are you saved already or are you being saved? What is salvation anyway? What part do we play in our own salvation? These are important questions that we must answer from God's Word.
John Ritenbaugh reiterates that pride comes about in a person because of a perverted comparison—a comparison that will elevate one above another, make one feel better than another, or more deserving than others. Because of its arrogant self-sufficiency, it stands between our relationship with God, the source of all true spirituality and spiritual gifts. Pride, subtly elevating man to the same level of God (a perverted comparison) results in his rejecting the very gifts God would give him for his salvation. Our dependence upon God for what we are and what we know is essential for the production of humility. The truly humble, realizing their dependence, cry out to God continually for help—all the way through life into the resurrection.
John Ritenbaugh teaches that forgiveness is only the beginning of the grace process, enabling us to grow or mature into the full stature of Christ. Grace eliminates the possibility of boasting or self-glory because all we have accomplished has been accomplished only because of what He gave. We are to follow the example of our Elder Brother, who although He did not consider it robbery to be equal with God, nevertheless made Himself of no reputation (Philippians 2:6), becoming, as it were, a child. Jesus is not against greatness, but He wants it to be given by God and God is going to give it to those who are in harmony with His law and His way of life. Everybody is to build on the same foundation, using those gifts, which God empowered them. Paul, in I Corinthians 1:29 insists that the very fact you are under grace is what nails you to the floor, that you have got to obey the law.
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!
The Berean: Daily Verse and Comment
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