Ronny H. Graham: Before Jesus Christ's ministry began, John the Baptist came preaching in the wilderness about repentance from sin and baptism. In Matthew 3:11, he speaks of three different types of baptism: ...
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.
John Ritenbaugh reiterates that (1) not all flesh is the same, nor is all spirit the same either. God's Holy Spirit is the only variety of Spirit guaranteed eternal life; the other forms of spirit, including angelic beings like Satan the devil, are subject to extinction. (2) God did not make a colossal mistake by creating a being He could not destroy. (3) The "wages of sin is death" constitutes a universal law, applying just as much to angels as to human beings. (4) If sin were allowed anywhere in the New Heaven and the New Earth, in any form, that new creation would not be of the purity that God has promised in His Word. In the several encounters Jesus has with demons, they expressed fear of impending torture or death. Ezekiel 28 reveals that Satan's fate will be ashes in the Lake of Fire; it would be inconsistent with God's compassionate character for Him to inflict pain on a being eternally. God's called-out ones have received an earnest payment of God's Holy Spirit, which carries immortality and abundant life. We are being formed into new creatures, not just spiritual retreads on our carnal nature, equipped and designed to live in the Heavenly Jerusalem of the New Heavens and New Earth, the very offspring of Almighty God.
John Ritenbaugh, cuing in on the words of the covenant which the Lord made with Israel, recorded in Deuteronomy 29, maintains that this covenant still applies to the Israel of God (Galatians 6:16) even though the vast majority of modern Israel have rejected this covenant and, consequently, can no longer claim to be God's "chosen people." We dare not go down the same path as our fellow Americans or our fellow descendants of Jacob have followed, remembering the absolute uniqueness of the Church (or Israel of God.) If we follow the dictates of our heart, as has physical Israel, we will not acquire peace, but will instead share in their curses. As long as we mirror God's characteristics, we are the Israel of God. We have been called to qualify to provide leadership under Jesus Christ, leadership which will be tested throughout a lifetime of testing and trial. We learn from our original parents that as soon as we sin, a stark change occurs throughout our nervous system, subjecting us to shame and fear. As part of God's judgment on Satan, a marvelous piece of workmanship who manifested himself in a heretofore beautiful creature, enmity was created between Adam and Eve's offspring and the serpent, a living organism forced to crawl on its belly rather than ambulate on its feet. Universal repulsiveness instantly replaced admiration. Sin turns all beauty into ugliness. Likewise, the creatures of nature expressed wariness of human beings, the same kind of wariness we should have for the fallen archangel, the prince of the power of the air, the ruler of this world. As Adam's offspring, we are forced to contend with a demonic presence in our worldview throughout our entire lives. Thankfully, the prophecy that Adam and Eve's offspring (Jesus Christ) will crush the head of the serpent advances the distinct likelihood that God intends to annihilate defective spirit beings permanently, including Satan and his entire demonic entourage, a prospect which fills them with terror and rage as the end of this age approaches.
The subjects of God's calling and predestination can be confusing at times, especially the idea that many are called but few are chosen. Why does God not just choose everyone? John Reid explores the Parable of the Wedding Feast to discover some answers to these vital questions.
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.
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.
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.
Human beings are fearful folk. All kinds of strange phobias have been documented, and some people are so timid that they jump at their own shadows when caught unaware. Yet, our fears can have far more serious consequences. Pat Higgins shows that the Bible warns that the wrong kind of fear is sinful and could keep a person from entering God's Kingdom.
Richard T. Ritenbaugh: Two of history's wisest men, Job and Solomon, contemplated the possibilities of an afterlife for human beings, and both concluded that something better awaited men and women on the other side of death. ...
Richard T. Ritenbaugh: Looking at life from God’s point of view, He stacks the deck in man's favor. He says with such positivity that He desires to redeem all people, if they will have it. ...
As Christians, we realize that God is not only powerful, but He is also the source of all power. How do we translate this understanding into practical action? John Ritenbaugh explains how we can tap into God's power to avoid slipping into apostasy.
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.
The Parable of Lazarus and the Rich Man illustrates the resurrections from the dead and the Second Death. Martin Collins explains how knowing the time element hidden within the parable opens up the meaning of Christ's teaching.
David C. Grabbe: The subject of God's sovereignty has sparked endless thoughts, conversations, debates, and commentary. Most professing Christians will at least agree that God is sovereign, but there is a wide range of beliefs with regard to just how involved God is in their lives. ...
Richard T. Ritenbaugh: "And the serpent said to the woman, "You will not surely die. ...
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance and thus qualify for the Lake of Fire. By denigrating the role of works in repentance and building character, the proponents of the "no effort, no works, love Jesus only" idea ignore the lessons of Scripture and mock God's plan for mankind, suggesting that He requires nothing productive of His contractual partners. Salvation is not unconditional. If we deliberately choose death (Deuteronomy 30:19), rejecting God's covenant, He is not responsible for our breach of contract.
The doctrine of resurrections is one of paramount importance for the Christian. The third resurrection, however, is one that most of this world's Christianity ignores—but it is the one that shows God's ultimate justice and how He will deal with incorrigibly evil people in godly love.
One aspect of sovereignty that causes some confusion is predestination. John Ritenbaugh explains how God's sovereignty does not remove a person's free moral agency.
Richard Ritenbaugh presents an encouraging conclusion to his series on Matthew 13 by describing Christ's work on behalf of the church (Hidden Treasure, Pearl of Great Price, Dragnet) and the work of the ministry (Householder). The church constitutes His treasure, hidden in the world, purchased and redeemed with Christ's blood. The Pearl of Great Price depicts a rich merchant (Christ), the only one who had the means to redeem His church. The Dragnet symbolizes the scope of God's calling while the separation process indicates God's high standards of selection, indicating a time of righteous and impartial judgment. The Householder parable shows the responsibility of the ministry to be authoritative interpreters of scripture, using what they have learned and experienced to instruct the people.
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fire has an immediate benefit for those who, after having accepted Christ's sacrifice, might be tempted to sin (Hebrews 10:26-27, 12:26-29, II Peter 3:10-11). The future benefit of the Lake of Fire will be a thorough scouring of all evil, perversion and filth from the universe, ushering in an eternity without the pain or misery of sin (Zephaniah 3: 14-15,Revelation 21: 8, 27). As God's called out ones, our time of judgment (our Great White Throne Judgment) begins right now (I Peter 4:17, II Peter 1:3-11)
The Last Great Day is the final holy day of the year, and it depicts the final steps in God's plan. After this—eternity!
What purpose does the Third Resurrection serve? Is it just so God can punish the incorrigible? Does it play a part in OUR salvation?
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.
John Ritenbaugh insists that God does not love everybody equally. Nowhere does He tell us to prefer the world of the ungodly, adopting the pagan customs of the world's religions. Though God commands us to love our enemies, He does not tell us to be kindly affectionate to them. Though God says He is not willing that any should perish, universal salvation is not a doctrine of the Bible. The objects of God's love in John 3:16 are His begotten children who have reciprocated His love by keeping His laws, the same ones mentioned in I John 3:1. God loves His own.
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
For centuries, preachers have scared churchgoers with the image of a fiery hell where sinners spend eternity. Is such a place or state biblical? If not, what is God's plan for those who refuse to submit to Him?
We know the holy days typify the steps in God's plan. What happens between Pentecost and Trumpets, the long summer months? John Ritenbaugh expounds on the subject of sanctification.
John Ritenbaugh, citing Romans 1:20, reiterates that the invisible things of God are clearly seen through the things that are made. The numerous scriptural references to angelic beings (experiences of Abraham, Lot, and Daniel and the references to Michael, Gabriel, and Satan (the Prince of Persia) indicate that the spiritual entities have tangible substance. The main proof text of the "no parts, no shape or form" teaching (John 4:24), far from teaching that God has no body, indicates that spiritual substance is just as real as natural substance, except that it is a much higher type of matter, governed by higher laws including refined feelings, emotions, and thoughts. We have abundant testimony from the both the special revelation (God's Word) and the general revelation (the Creation) that God and angels are not universal nothingness floating around in nowhere.
John Ritenbaugh focuses upon a singular disaster to befall modern Israel, involving captivity-largely as a result of its shameless toleration of rising violent crime. God ordained capital punishment, but because of the flawed legal system, with the exceptions for insanity, youth, and police mistakes, the deterrent value has been rendered ineffective in modern Israel. The prison system, actually producing academies for learning crime, is pitifully inferior to God's system of justice. Nevertheless, resisting civil governmental authority (a buffer against chaos) is tantamount to resisting God's authority. People who reinforce in themselves the habit of rebellion (resisting God's as well as man's authority) will be mercifully terminated in a lake of fire. Jesus, by emphasizing the spirit of the law, places deterrents on the motive- preventing the actual murderous deed from ever taking place. Brooding anger, bitterness, resentment, revenge, and scorn constitute the activating motives for actual murder. We need to develop the maturity and faith to allow God to take vengeance rather than presumptuously taking this prerogative upon ourselves. Christ teaches that we also need to learn to (with the help of God's Holy Spirit) proactively promote peace by attending to the physical needs of our 'enemies,' responding as Christ would respond.
John Ritenbaugh highlights how the witness of the apostles, particularly miraculous healings performed in the name of Jesus Christ, brought them into conflict with the established Jewish leaders, the entrenched Sadducees and the Sanhedrin. Peter used the startling impact of these healings to draw attention to the fulfilled prophecies pertaining to Jesus—the source of the healing power—whom the crowds Peter was addressing had crucified in ignorance. As the veil of ignorance is lifted, they (and we) have the responsibility to act on this knowledge of culpability in His crucifixion and fully repent—undergo a total change of life. Focusing on his predominantly Jewish audience, he affirms that belief in the prophecies of the Old Testament will lead to belief in Christ. Being in Him makes us heirs of the promises to Abraham.
John Ritenbaugh affirms that Jesus Christ's sinlessness was not the result of being a programmed automaton, but instead as a result of volition or choice—actively struggling against carnal pulls and temptations, enabling Him to fully empathize and have compassion on those tempted in like manner. He experienced exactly the same kind of temptations and suffering we experience, qualifying Him for the role of High Priest, bridge-builder between man and God, the same role for which members of God's called-out Family are also qualifying. Like our Elder Brother, we must learn righteous judgment by continually exercising our spiritual muscle, practicing making choices, distinguishing right from wrong, but building godly character and spiritual maturity through the enabling power of God's Holy Spirit.
John Ritenbaugh, reflecting upon Jesus' calculation upon the time of arrival at the Feast of Tabernacles, indicates that Jesus carefully took into account many variables to maximize His effectiveness at this event. The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective. Jesus demonstrated that the only way to learn the doctrine of God is by doing it. He also taught us to look for God not only in the extraordinary, but also in the ordinary. Jesus warns the crowd [and us by extension] that the time to seek God is now, while we still have a sense of spiritual need (or hunger) lest we permanently miss out on the opportunity. Cuing in on a water ceremony performed daily at the Feast, Jesus drew a spiritual lesson, dramatizing the need for God's Holy Spirit without measure. Amazingly, throughout these dramatic encounters with the public, Jesus had deliberately chosen a course that would lead to His death rather than to immediate power and adulation.
If hell does exist, where is it—and can those who are there ever get out? Will those in hell leave hell at the time of the resurrection—or are they confined eternally to hell, so that they shall be unable to take part in the resurrection? It's about time we took this question out of hiding, and took a good look at it!