Showing posts with label resurrection. Show all posts
Showing posts with label resurrection. Show all posts

Tuesday, June 7, 2016

Who “Will Never See Death”?

Biblegems #271

Question: In John 8:51 Jesus says: "... if anyone keeps my word, he will never see death." Jesus must mean something other than death literally, so why doesn’t He just say what He means, or else explain why He uses “death” figuratively?

Jesus is not using the word “death” figuratively. Rather, He redefines the word to help us see what death really is, from God’s perspective, as opposed to the distorted human understanding of death. To do so He still uses our common vocabulary, yet reinterprets the term by applying it differently.

For example, a carpenter points to an assortment of lumber stacked in piles according to their relative size (2” X 4”, 1” X 3”, 4’ X 8’) and tells his newbie apprentice to go get a full sheet. The apprentice does not know that a “full sheet” refers to standard 4’ X 8’ plywood. Once the carpenter clears up the confusion, the apprentice has a new frame of reference for the word “sheet.”

From the human point of view, “death” typically means that a living biological organism as ceased to function. Since it no longer lives biologically, we say it has died. Interestingly, we can also say that something non-biological has died, such as a microwave oven or an automobile, and expect that others will understand. The way we use the term changes the meaning without requiring further explanation.

Jesus frequently re-defined the meaning of death. Whereas we see biological death as the cessation of life, Jesus treated death as a transitional stage of life, not unlike transitioning from sleeping to waking—a transition he had control over:
Mark 5:39 He went in and said to them, “Why all this commotion and wailing? The child is not dead but asleep.”
        
We see death as a state from which there is no return, once decay has set in.  For Jesus, death is not biologically defined. From God’s point of view, once human life has begun it exists eternally. Biological death is an anomaly—an abnormality in God’s created universe brought about by sin:
         Rom. 5:12  sin entered the world through one man, and death through sin, and in this way death came to all people

Sin not only introduced death to the human experience, but it also traps humanity into an eternal existence cut off from God, who is the author of life.  To correct this, God entered the human race as a sinless human being to rescue us and restore us to eternal life in His presence. This is why Jesus said to Mary, Lazarus’ sister, outside the tomb of her dead brother four days after his internment,
John 11:25 “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?”

And then—
         John 11:43-46  Jesus called in a loud voice, “Lazarus, come out!’ The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face.
Jesus said to them, “Take off the grave clothes and let him go.” Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him.


Tuesday, May 3, 2016

Identifying “the Spirits in Prison”

Biblegems #267

Question: Who are the “spirits in prison” mentioned in 1 Peter 3:18-19, and what was “preached” to them?

Here is the passage in both the KJV and the NIV (2011), with the most pertinent section underlined:
         1Pet. 3:18-19   For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison (KJV).      

1Pet. 3:18-19 For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits (NIV).

Interpretations of this passage have historically fallen into three general categories:
Interpretation #1       Between his crucifixion and resurrection, Jesus went to the realm of the dead in spiritual form and preached to Noah’s contemporaries. Some in this group believe Jesus offered salvation to the spirits of those who died in the Flood. Others in this group believe Jesus’ proclamation was to officially condemn the unbelievers of Noah’s time. A third view within this group is that Jesus preached good news to those of Noah’s day who had already been saved.

         Interpretation #2       Jesus, in His pre-existent, spiritual state, came from heaven to the sinful generation of Noah’s day and preached repentance, which they ignored.

         Interpretation #3       After His death on the cross and burial, Jesus went in the Spirit (either Holy Spirit, or in the spiritual realm) to the disobedient spirits (fallen angels) of Noah’s day, described in Genesis 6:1-4, and proclaimed his victory over sin and death.

The word “spirits” in Scripture can refer to humans, angels, God, or the demonic. Context generally determines what kind of spirit is in view. The context of 1Pet. 3:20 makes it clear that Jesus made His proclamation to spirits “who were disobedient long ago in the days of Noah….” Jude also refers to this same group of imprisoned spirits as “angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 6).

The New Testament, then, points to a specific group of angels who are imprisoned by God until the Day of Judgment for their disobedience in the days of Noah. These spirits are not in hell (Gk. gehenna), which is currently empty (Rev. 20:10ff.), but in a special prison called Tartarus:
         2Pet. 2:4   For if God did not spare angels when they sinned, but sent them to hell (Gk. tartarus), putting them in chains of darkness to be held for judgment

The only such distinct group described in Scripture in Noah’s day would appear to be “the sons of God who went to the daughters of humans and had children by them” (Gen. 6:4). Following His crucifixion, Jesus was made alive in the Spirit and went to these imprisoned angels, proclaiming His victory over sin, Satan and death!

Tuesday, April 5, 2016

Giants—Revisited, Part 1, “Are Angels Sexless?”

Biblegems #265


Question: On identifying the “sons of God” (Gen. 6:1-4) as angels:

Is it not the clearer indication in Matthew 22:30 from our Lord that angels are sexless? Is there any Biblical reference to the ability of angels to have sex at all, let alone match human chromosomes? Where does it say that the sons of God were fallen angels? Where does it say that angels can impregnate?

There are three theories on the identity of the “sons of God” in Genesis 6:1-4, all of them controversial.

Theory 1: Fallen Angels
Theory 2: Godly descendants of Seth
Theory 3: Dynastic Rulers (Dynastic Rulers is the weakest, biblically.)

Identifying the “sons of God” as fallen angels has been a widely held position throughout church history.[i]

This has been challenged in recent times, based on the theory that angels are sexless, incapable of interbreeding with humans. Billy Graham popularized this theory in his book, “Angels: God’s Secret Agents.”[ii] He interprets Matthew 22:30 to mean: “The Bible teaches that angels are sexless.” Here is the passage:
         Matt. 22:30  At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.

This verse actually says nothing regarding angel gender or biology. What Jesus teaches here is that there will be no marriage ceremonies among the resurrected people of God, just as there are no marriage ceremonies for angels.

To assume this means that angels and resurrected humans are sexless goes beyond the meaning of the text. The Bible teaches that God designed the male / female nature of mankind as an “image” in the created realm of God, who is Spirit (Gen. 1:27). Nowhere does Scripture suggest that humanity becomes gender-neutral in the resurrection.

Additionally, the term “sons of God” is used only of angels in the Old Testament (Job 1; Job 38:7; Ps. 29:1; Ps. 89:7). The Septuagint (Greek translation) of Genesis 6:1-4 translates “sons of God” as “angels.” In the New Testament, Jude 6-7 specifically mentions “…the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

Only Genesis 6:1-4 matches Jude’s description of angels committing immoral acts similar to that taking place in Sodom and Gomorrah.

Peter also refers to these disobedient “spirits” that God has since ”imprisoned”:
         2 Pet. 3:19-20 “…the imprisoned spirits—to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.”

Finally, angels often change into human form in Scripture. Who is to say that genetic duplication is not involved, especially given the biblical evidence above supporting the interpretation that the “sons of God” are fallen angels?

How appropriate that Jesus “…has gone into heaven and is at God’s right hand with angels, authorities and powers in submission to him” (1Pet. 3:22).




[i] Supported by Philo, Josephus, Justin, Ambrose, the apocryphal book of Enoch, Delitzsch, Driver, Cassuto, Henry Morris, von Rad, Speiser. See: Chronological and Background Charts of the Old Testament, 1978, The Zondrvan Corporation. Pg. 35

[ii] Angels: God’s Secret Agents. Billy Graham, Doubleday & Company, Inc. Garden City, New York. 1975. pg 33