Category: Death

Redeemed by the Blood of Christ

Looking to the CrossRedemption means a price has been paid by one person to liberate another. The Greek words lutroō (λυτρόω), lutron (λύτρον), antilutron (ἀντίλυτρον), and apolutrōsis (ἀπολύτρωσις) are used by NT writers to communicate the truth that Jesus purchased our freedom from the slave-market of sin by means of His sacrificial death on the cross. In the NT, this word group occurs 21 times and apolutrōsis (ἀπολύτρωσις) accounts for roughly half of those uses. Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom [lutron] for many” (Mark 10:45). Here, the Greek word lutron refers to “price of release, ransom.”[1] Prior to faith in Christ, we were held captive in Satan’s slave-market of sin, but Christ released us by His shed blood. Paul states, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption [apolutrōsis], the forgiveness of sins” (Col 1:13-14). And, “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom [antilutron] for all, the testimony given at the proper time” (1 Tim 2:5-6). Paul wrote, “In Him we have redemption [apolutrōsis] through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). According to BDAG, the Greek word apolutrosis (ἀπολύτρωσις) originally referred to “buying back a slave or captive, i.e. making free by payment of a ransom.”[2] Hoehner notes, “The NT usage of ἀπολύτρωσις refers to one set free on the basis of a ransom paid to God by Christ’s death.”[3] According to Paul Enns, “The word is used to describe the believer being purchased out of the slave market of sin and set free from sin’s bondage. The purchase price for the believer’s freedom and release from sin was the death of Jesus Christ (1 Cor 6:20; 7:23; Rev 5:9; 14:3, 4).”[4] The whole idea of redemption implies antecedent slavery. A slave could obtain freedom if redeemed by a free person. All humanity is enslaved to sin, Jesus being the sole exception, as He was sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Since Jesus was free from sin, He was able to purchase our freedom and liberate us from our bondage to Satan and sin (Acts 26:18; Col 1:13-14). Merrill Unger states:

“Redemption from this bondage is represented in the Scriptures as both universal and limited. It is universal in the sense that its advantages are freely offered to all. It is limited in the sense that it is effectual only with respect to those who meet the conditions of salvation announced in the gospel. For such it is effectual in that they receive forgiveness of sins and the power to lead a new and holy life. Satan is no longer their captor, and death has lost its sting and terror. They look forward to the redemption of the body (see Heb 2:9; Acts 3:19; Eph 1:7; Acts 26:18; 2 Tim 2:26; 1 Cor 15:55–57; Rom 8:15–23).”[5]

Jesus' Sorrow as He Faces the CrossBiblically, we observe that God’s forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. Nor was the payment for sin made by us, as though we had something of worth to give to God. Peter states, “you were not redeemed [lutroō] with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God’s forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And the blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. Lightner states, “The means of redemption from sin in Scripture is always through the shed blood of Christ, and is therefore related to his death (Gal 3:13; Eph 1:7; Col 1:14; Heb 9:12, 15; 1 Pet 1:18–19; Rev 5:9). His sinless life demonstrated his qualification to be the sin-bearer. One flaw in his character would have disqualified him.”[6] Harold Hoehner notes:

“The OT writings very carefully indicated that the shedding of blood was involved in sacrifice. Sacrificial animals were not killed by strangulation. The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ’s blood (Rom 5:9). Therefore, the ransom price in connection with deliverance was the sacrificial death of Christ.”[7]

In summary, redemption means Jesus Christ paid the price to liberate us from the bondage of sin through His sacrificial death on the cross. This act of redemption is by means of His shed blood, which serves as the payment for our sin debt. At the moment of faith in Christ, we are transferred from enslavement to sin to freedom in Christ, where we enjoy forgiveness of sins and new life. While redemption is offered to all, it is effective only for those who believe in Christ as Savior.

Dr. Steven R. Cook

Related Articles:

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[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 605.

[2] Ibid., 117.

[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 206.

[4] Paul P. Enns, The Moody Handbook of Theology, 323.

[5] E. McChesney, “Redemption,” The New Unger’s Bible Dictionary, 1069.

[6] Robert P. Lightner, Handbook of Evangelical Theology, 195.

[7] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 207.

The Value of Jesus’ Death for God and Christians

Jesus on Cross with Cloudy SkyJesus’ suffering and death on the cross has both infinite and eternal value for both God the Father as well as those who trust in Christ as their Savior. From the divine perspective, Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and this because He went to the cross as the Father directed (John 6:68; 12:27; cf., 26:39, 42). Jesus died in our place (Rom 5:8; 1 Cor 15:3-4), “the just for the unjust, so that He might bring us to God” (1 Pet 3:18), and we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). Now, the Father is forever satisfied with the payment of Christ on the cross who paid our sin debt in full (Heb 2:9; 1 John 2:2; 4:10). There’s nothing more to pay! Jesus paid it all! According to Francis Schaeffer, “Christ’s death in space-time history is completely adequate to meet our need for refuge from the true moral guilt that we have. It is final because of who He is. He is the infinite second person of the Trinity; therefore, His death has infinite value.”[1] Though Jesus suffered for our sins for only a few hours on the cross, His death had infinite and eternal value and saves forever those who trust in Him as Savior. Geisler states, “Being by nature the infinite God, Christ’s death had infinite value, even though His suffering and death occurred in a finite amount of time. Time is not a mandatory measure of worth—birth, for instance, happens over a relatively short span but produces something of extraordinary value. One death in limited time achieved something of limitless value for all eternity.”[2] Paul Enns states, “At the heart of orthodox belief is the recognition that Christ died a substitutionary death to provide salvation for a lost humanity. If Jesus were only a man He could not have died to save the world, but because of His deity, His death had infinite value whereby He could die for the entire world.”[3]

As a result of what Christ accomplished, there is great benefit for us who have trusted in Him as our Savior. By His work on the cross, Christians become the recipients of great blessings, both in time and eternity. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”[4] Some of the spiritual blessings mentioned in Scripture are as follows:

  1. We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
  2. We are forgiven all our sins: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14).
  3. We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 6:40; 20:31).
  4. We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5).
  5. We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6).
  6. We are the recipients of God’s grace: “For of His fullness we have all received, and grace upon grace” (John 1:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9).
  7. We are created to perform good works: “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10; cf., Tit 2:11-4).
  8. We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1), “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13; cf., 1 Pet 2:16).
  9. We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11).
  10. We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a), “For you are all sons of God through faith in Christ Jesus” (Gal 3:26).
  11. We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).
  12. We are gifted with God’s righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21), “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9; cf. Rom 4:3-5; 5:17).
  13. We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28), and “knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).
  14. We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).
  15. We will never be condemned: “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18), “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).
  16. We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20).
  17. We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18), and “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12).
  18. We are all saints in Christ Jesus: we are “saints by calling” (1 Cor 1:2), and “saints in Christ Jesus” (Phil 1:1), and “are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household” (Eph 2:19).
  19. We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen” (Rev 1:6).
  20. We are God’s chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4), “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12).
  21. We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you’” (Heb 13:5), and even “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13).
  22. We have been called to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4), and “walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2).
  23. We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18).
  24. We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16), “your body is a temple of the Holy Spirit who is in you” (1 Cor 6:19).
  25. We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5).
  26. We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16), and “Since we live by the Spirit, let us also walk by the Spirit” (Gal 5:25).
  27. We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3).
  28. We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17).
  29. We are guaranteed a new home in heaven: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3).
  30. We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53).
  31. We have special access to God’s throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).
  32. We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21).

Dr. Steven R. Cook

Related Articles:

[1] Francis A. Schaeffer, Joshua and the Flow of Biblical History, Second U.S. edition. (Wheaton, IL: Crossway Books, 2004), 206.

[2] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 403.

[3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 225.

[4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616.

Jesus Died Twice on the Cross

Jesus CrucifiedThere are different kinds of death mentioned in Scripture. Biblically, death means separation. Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the human spirit from the body (Gen 35:18; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6; Jam 2:26), and 3) the second death (aka eternal death), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15). Spiritual and physical death were introduced into God’s creation when the first human, Adam, sinned against God. God told Adam, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). Adam’s sin instantly brought spiritual death (Gen 2:15-17; 3:1-7), but not immediate physical death, as he tried to hide physically from God (Gen 3:8-10). Later, Adam died physically at the age of nine hundred and thirty (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Except for Christ, all are born in Adam (1 Cor 15:21-22), inherit his original sin (Rom 5:12), and are spiritually dead and separated from God in time (Eph 2:1-2). Those who reject Jesus as Savior will experience the second death in the lake of fire.

Because all humanity experiences spiritual and physical death as consequences of sin, it seems that if Jesus is to be our Savior, then He must experience the same kind of death that that we experience. Both physical and spiritual death relate to Jesus’ humanity and not His deity. In His humanity, Jesus’ fellowship with the Father was temporarily broken during the three hours He was being judged for our sin. This was while God the Father poured out His wrath upon His Son who paid the penalty for our sins. Jesus’ spiritual death should not be understood to mean that there was a break in the essence of the Trinity, for that is not possible. In the hypostatic union, Jesus is undiminished deity and perfect humanity, and it was only His humanity that bore our sin, not His deity, for sin cannot be imputed to deity, for that would contaminate and corrupt God Himself. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world [in hypostatic union], He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). Because animal sacrifices under the OT law code could never take away sin, a perfect and sinless body was prepared for Jesus, so that by His personal sacrifice, our sins could be atoned for. Peter tells us that Jesus “Himself bore our sins in His body on the cross” (1 Pet 2:24). Jesus’ spiritual death meant His humanity was—for three hours—disconnected from the Father while He was on the cross bearing our sins. Geisler states, “Death is separation, and spiritual death is spiritual separation from God.”[1] W.E. Vine adds, “while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was ‘forsaken.’”[2] According to Thieme, “Separated from God the Father, the humanity of Christ died spiritually, and this was the price paid to redeem fallen mankind from the penalty of sin (Rom 6:23a).”[3] Arnold Fruchtenbaum states, “The Righteous One suffered and died in place of unrighteous ones, in order to bring them to God. The Messiah died a violent physical death, and He also died a spiritual death.”[4] J. Dwight Pentecost states:

“The penalty for disobedience to God was death (Gen 2:17). This death was the separation of the sinner from God—that is, spiritual death—and physical death was the result of prior spiritual death. Therefore if Jesus Christ was to satisfy the demands of God’s holiness, righteousness, and justice to provide salvation for people who are dead, He would have to experience the same death that separated them from God. He must enter into spiritual death, as anticipated in the prophetic 22nd Psalm where the sufferer cried, “My God, My God, why have You forsaken Me?” (Psa 22:1)…Since only that kind of separation or spiritual death could satisfy the demands of a holy, just God, Christ could not have been praying that He would be spared that which was essential.”[5]

Paul Karleen adds:

“Jesus actually died twice. He was first forsaken by the Father during His time on the cross. This is described in Psa 22:1–21, especially v. 1, the cry of dereliction He quoted on the cross: “My God, my God, why have you forsaken me?” (Matt 27:46). This separation from the Father was spiritual death, experienced for others as He was “made” sin (2 Cor 5:21)…The father/son relation had been broken for a few hours as sin was being dealt with…That period of forsaking, involving spiritual death, was what actually paid for sins.”[6]

Jesus’ physical death occurred afterwards, when “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). When Jesus died physically, there was a separation of His human spirit from His body. To prove He was physically dead, Scripture records that a Roman soldier “pierced His side with a spear, and immediately blood and water came out” (John 19:34). William Hendricksen notes:

“In order to insure that not the slightest possibility would exist that any life had remained in the body of Jesus, one of the soldiers with his lance or spear pierces the side of Jesus. If the spear was held in the right hand, as is probable, it was in all likelihood the left side of Jesus that was pierced. Immediately there came out blood and water. John enlarges upon this fact, devoting no less than four verses to it. He must have had a purpose in doing so. It is altogether probable that he was trying to tell his readers that Christ, the Son of God, actually died (according to his human nature). The death of Jesus was not a mere semblance; it was real. The apostle had been there himself, and had seen the blood and the water flowing from the side of the Lord.”[7]

There is great complexity and mystery in the suffering of Jesus on the cross. The complexity of the issue is that Jesus is fully God and man. Sin cannot be imputed to deity, as that would corrupt His divine nature. Yet, without corrupting His divine nature, Jesus somehow “bore our sins in His body on the cross” (1 Pet 2:24) and died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died physically when “He bowed His head and gave up His spirit” (John 19:30). Our ability to reason these things takes us only so far, as our minds are woefully inadequate to grasp the infinitude of the matter. Here, faith must rest in what God has revealed through His written Word.

Dr. Steven R. Cook

Related Articles:

[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 126.

[2] W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 149.

[3] Robert B. Thieme, Jr. “Cross and Crucifixion”,  Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 50.

[4] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 999.

[5] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 96.

[6] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 264–265.

[7] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 437.

Who Crucified Jesus?

The question is sometimes raised as to who crucified Jesus? According to Chafer, “Closely related to the contrast between the divine and human sides of Christ’s death, is the question: Who put Christ to death? As already indicated, the Scriptures assign both a human and a divine responsibility for Christ’s death.”[1] According to the testimony of Scripture, Jesus’ death on the cross was the result of: 1) God the Father who sent Him, 2) Jesus who willingly went to the cross, 3), Satan who worked through others to help crucify Him, 4) unbelieving Jews, and 5) unbelieving Gentiles. The Bible verses that address the various persons involved in the crucifixion of Jesus are intermixed. That is, a passage might address God the Father and Jesus, or Jews and Gentiles, or Satan and Jews, etc. It is from these Scripture passages that the following categories as recognized.

God the Father Sent Christ to Die

Who crucified Jesus? The ultimate answer is God the Father. The Father was motivated by His love for us to save us; therefore, His plan of salvation involved sending His Son into the world to die in our place. The record of Scripture is, “But the LORD was pleased To crush Him, putting Him to grief” (Isa 53:10a), and “God so loved the world, that He gave His only begotten Son” (John 3:16a), and “this Man [Jesus], was delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a), and Peter, praying to the Father, said, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28), and “He who did not spare His own Son, but delivered Him over for us all” (Rom 8:32). Chafer notes, “Human hands might inflict physical suffering and death as any victim would die, but only the hand of God could make Christ a sin offering, or could lay on Him the iniquity of others (2 Cor 5:21; Isa 53:6).”[2]

Jesus Willingly Went to the Cross

Jesus walking to His crucifixionThough the Father sent Jesus into the world to be an atoning sacrifice for sin, He did not force Him onto the cross. Jesus consented to come into the world and go to the cross and die for us. He voluntarily laid down His life. The writer of Hebrews states, “Therefore, when He comes into the world, He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). Jesus, in hypostatic union, speaking from His humanity, said, “Behold, I have come (in the scroll of the book it is written of Me) to do Your will, O God” (Heb 10:7). Constable notes, “Jesus was not some dumb animal that offered its life without knowing what it was doing. He consciously, voluntarily, and deliberately offered His life in obedience to God’s will.”[3] Jesus’ voluntary death on the cross is found in several passages. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20), and “who gave Himself for us to redeem us from every lawless deed” (Tit 2:14). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27; cf., Heb 9:14).

Satan Was Instrumental in Jesus’ Crucifixion

The very first prophesy related to the cross is found in Genesis, when God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Concerning Genesis 3:15, Chafer notes, “it is implied that Satan did what he could in the exercise of his power—directly, or indirectly, through human agents—against the Savior.”[4] Satan’s seed refers to all those who reject God and Christ and are part of Satan’s kingdom of darkness.[5] Jesus said to unbelieving Jews, “You are of your father the devil” (John 8:44), and all unbelievers are “the sons of the evil one” (Matt 13:38). These were used by Satan to help in the crucifixion of Christ. On the night before Jesus’ crucifixion, John records, “During supper, the devil had already put into the heart of Judas Iscariot, the son of Simon, to betray Him” (John 13:2). During the meal, Jesus said to His disciples, “Truly, truly, I say to you, that one of you will betray Me” (John 13:21), and “After the morsel, Satan then entered into him. Therefore Jesus said to him, ‘What you do, do quickly’” (John 13:27). Here we observe a coalescence of Satanic and human activity to betray Jesus to those who would crucify Him. In this regard, Satan was the motivating force behind Judas, his willing instrument, to bring about the death of Jesus.[6]

In the Garden of Gethsemane, the chief priests, officers of the temple, and Jewish elders came to arrest Jesus (Luke 22:52a), and He said to them, “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours” (Luke 22:53). Those who came physically to “lay hands” on Jesus were the Jewish authorities who conspired to kill Him. God, in His sovereignty, permitted this to happen, because it served His greater purposes to bring about salvation through the cross. But even though it was their hour to act, these men were not acting alone, as Luke’s reference to “the power of darkness” demonstrates that Satan was behind them, driving them on as his agents of lies and destruction. Later, Luke would use the term darkness as a symbol of the sphere of Satan’s authority (Acts 26:18), as would Paul (Col 1:13).

Unbelieving Jews Crucified Jesus

Though it was the Romans who actually placed Jesus on the cross and drove the nails, it was, according to Scripture, unbelieving Jews who conspired and lied about Jesus to have Him crucified (Matt 26:3-4; John 11:53). At the time of Jesus’ trial before Pilate, the Jews who were present all shouted, “Crucify Him” (Matt 27:22). God permitted Jesus’ crucifixion, both by the Jews and Romans, because it served His greater purpose. Luke recorded Peter, who said, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23). Clearly this address was to the “Men of Israel,” who rejected Jesus and “nailed [Him] to a cross by the hands of godless men and put Him to death” (Acts 2:23; cf. Acts 4:10; 5:30; 10:39). In Acts 4:27, Luke recorded that there were “gathered together against Your holy servant Jesus…the peoples of Israel” (Acts 4:27), to crucify Him. Paul wrote about “the Jews, who both killed the Lord Jesus and the prophets” (1 Th 2:14b-15a).

Unbelieving Gentiles Crucified Jesus

Jesus CrucifiedThough many unbelieving Jews were directly responsible for collaborating in the crucifixion of Jesus, it was Gentiles who actually did the work of placing Him on the cross. That’s what Jesus foretold His disciples, saying, “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up” (Matt 20:18-19). It was said of the Roman soldiers, “After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him” (Matt 27:31). Luke records in Acts, “truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel” (Acts 4:27).

As Christians, we must not see Christ dying at a distant time or place. We should see our own hands driving the nails that put Him there and then lifting the cross. The crucifixion was not only for us, but by us. It was our sin that necessitated His death and judgment. We must see Jesus bearing all our sin and paying the penalty of the Father’s wrath that rightfully belongs to us. In May 2006, I wrote the following poem as I thought about the role I played in placing Jesus on the cross.

Christ to the Cross

I and the Father led Christ to the cross,
Together we placed Him there;
I pushed Him forward, no care for the cost,
His Father’s wrath to bear.
Christ in the middle not wanting to die,
Knelt in the garden and prayed;
Great tears of blood the Savior did cry,
Yet His Father He humbly obeyed.

So He carried His cross down a dusty trail,
No words on His lips were found;
No cry was uttered as I drove the nails,
His arms to the cross were bound.
I lifted my Savior with arms spread wide,
He hung between heaven and earth;
I raised my spear and pierced His side,
What flowed was of infinite worth.

Like a Lamb to the altar Christ did go,
A sacrifice without blemish or spot;
A knife was raised, and life did flow,
In a basin the blood was caught.
Past the incense table and the dark black veil,
To that holy of holy places;
The blood of Christ was made to avail,
And all my sins it erases.

Now this Lamb on a cross was a demonstration
Of the Father’s love for me;
For the Savior’s death brought satisfaction,
Redeemed, and set me free.
Now I come to the Savior by faith alone,
Not trusting in works at all;
Jesus my substitute for sin did atone,
Salvation in answer to His call.

Dr. Steven R. Cook

Related Articles:

[1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 49.

[2] Ibid., 51.

[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 10:5.

[4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 49.

[5] The seed of Satan ultimately relates to the coming Antichrist, who will, during the time of the Tribulation, seek to destroy Israel and prevent the coming of Jesus to rule over the earth. See Arnold Fruchtenbaum’s comments on Genesis 3:15 in his book, The Book of Genesis, Ariel’s Bible Commentary.

[6] On a separate occasion, after Jesus was born, Satan wanted to kill the baby Jesus. The apostle John—operating from divine viewpoint—records that Satan, “stood before the woman who was about to give birth, so that when she gave birth, he might devour her child” (Rev 12:4). But Satan’s attack was not direct; rather, King Herod was his tool to accomplish the nefarious deed. Matthew records the account in his Gospel (Matt 2:1-23). Herod was the human agent who wanted to kill Jesus, but Satan was the motivating force behind the attack.

Theological Implications of Jesus’ Resurrection for Salvation

I am the resurrection and the life - squareJesus’ resurrection is an essential element in soteriology. In fact, every writer of the NT assumes that Jesus was resurrected from the grave and treat it as an event that took place in time and space. Paul wrote that Jesus “was raised on the third day according to the Scriptures” (1 Cor 15:4), that He was “the first fruits of those who are asleep” (1 Cor 15:20), and that “having been raised from the dead, is never to die again” (Rom 6:9). After His resurrection, Jesus appeared to numerous persons over a period of forty days (Acts 1:3), namely, Mary Magdalene and other women (Matt 28:1-10; John 20:10-18), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7). After these appearances, Jesus ascended bodily into heaven (Luke 24:50-51; Acts 1:9-11). It is recorded that God the Father “raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph 1:20). Ralph Earle notes the importance of Jesus’ resurrection as follows:

Without the Resurrection the Crucifixion would have been in vain. It was the Resurrection which validated the atoning death of Jesus and gave it value. Paul describes it strikingly this way: “Who was delivered for our offences, and was raised again for our justification” (Rom 4:25). The resurrection of Jesus proved that his sacrifice for sins had been accepted. The whole redemptive scheme would have fallen apart without it. For by his resurrection Jesus Christ became the first fruits of a new race, a new humanity.[1]

Charles Ryrie adds:

In the classic passage, 1 Corinthians 15:3–8, Christ’s death and resurrection are said to be “of first importance.” The Gospel is based on two essential facts: a Savior died and He lives. The burial proves the reality of His death. He did not merely faint only to be revived later. He died. The list of witnesses proves the reality of His resurrection. He died and was buried; He rose and was seen. Paul wrote of that same twofold emphasis in Romans 4:25: He was delivered for our offenses and raised for our justification. Without the Resurrection there is no Gospel…If Christ did not rise then our witness is false, our faith is without meaningful content, and our prospects for the future are hopeless (1 Cor 15:13–19). If Christ is not risen then believers who have died would be dead in the absolute sense without any hope of resurrection. And we who live could only be pitied for being deluded into thinking there is a future resurrection for them.[2]

The resurrection of Jesus is an essential element of the Christian gospel. Paul wrote, “Now I make known to you, brethren, the gospel which I preached to you” (1 Cor 15:1). And the content of the gospel Paul preached was “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Believing the gospel message means accepting this information as true, and then trusting in Christ as one’s Savior. According to R.B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection…Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.”[3]

Amazingly, there were some at the church in Corinth who taught “that there is no resurrection of the dead” (1 Cor 15:12). Paul addressed this issue head on, saying, “if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is useless…For if Christ has not been raised, your faith is worthless; you are still in your sins.” (1 Cor 15:13-14, 17). The clear teaching of Scripture is that “Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor 15:20), and being “raised from the dead, is never to die again” (Rom 6:9). By His resurrection, Jesus proved that He overcame sin and death. Robert Mounce states:

Having been raised from the dead, Christ cannot die again. His resurrection was unlike that of Lazarus, who had to meet death once again. But Christ’s resurrection broke forever the tyranny of death. That cruel master can no longer exercise any power over him. The cross was sin’s final move; the resurrection was God’s checkmate. The game is over. Sin is forever in defeat. Christ the victor died to sin “once for all” and lives now in unbroken fellowship with God.[4]

Dr. Steven R. Cook

Related Articles:

[1] Ralph Earle, “The Person of Christ: Death, Resurrection, Ascension,” in Basics of the Faith: An Evangelical Introduction to Christian Doctrine, ed. Carl F. H. Henry, Best of Christianity Today (Bellingham, WA: Lexham Press, 2019), 184.

[2] Charles Caldwell Ryrie, Basic Theology, 308.

[3] Robert B. Thieme, Jr. “Gospel”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113

[4] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 152.

Jesus’ Substitutionary Atonement in Salvation

Atonement is a very important concept in the Bible. In the OT, the word atonement translates the Hebrew verb kaphar (כָּפַר) which means to “cover over, pacify, propitiate, [or] atone for sin.”[1] Theologically, it means “to bring together in mutual agreement, with the added idea, in theology, of reconciliation through the vicarious suffering of one on behalf of another.”[2] The animal sacrificial system—which was part of the Mosaic Law—taught that sin must be atoned for. The idea of substitution was clearly taught as the sinner laid his hands on the animal that died in his place (Lev 4:15, 24; 16:21). The innocent animal paid the price of death on behalf of the guilty sinner.

Sacrificial LambThe animal sacrificial system under the Mosaic Law taught that God is holy, man is sinful, and that God was willing to judge an innocent creature as a substitute in place of the sinner. The animal that shed its blood gave up its life in place of the one who had offended God, and it was only through the shed blood that atonement was made. A life for a life. The animal sacrificial system under the Mosaic Law was highly symbolic, temporary, and pointed forward to the work of Jesus Christ on the cross. The Levitical priests would regularly perform their temple sacrifices on behalf of the people to God, but being a symbolic system, the animal sacrifices could never “make perfect those who draw near” to Him, for the simple reason that “it is impossible for the blood of bulls and goats to take away sins” (Heb 10:1, 4). For nearly fourteen centuries the temple priests kept “offering time after time the same sacrifices, which can never take away sins” (Heb 10:11), until finally Christ “offered one sacrifice for sins for all time” (Heb 10:12), and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:14). What the Mosaic Law could never accomplish through the sacrifice of symbols, Christ did once and for all time through His substitutionary death on the cross when he died in the place of sinners.

Christ our Hope in Life and DeathJesus’ death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans 3:25 Paul used the Greek word hilasterion (ἱλαστήριον)—translated propitiation—to show that Jesus’ shed blood completely satisfied God’s righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. The Apostle John tells us “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 4:10). Jesus’ death on the cross forever satisfied God’s righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Regarding Christ’s death, J. Dwight Pentecost states:

You can be adjusted to God’s standard, because God made Christ to become sin for us. The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place. And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation. He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.” You can be adjusted to God, to God’s standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners.[3]

In the NT, the idea of substitution is observed in the use of two Greek prepositions. The first is the preposition huper (ὑπὲρ), translated “for,” which means “in behalf of, for the sake of someone.”[4] The idea of Jesus dying as a substitute in the place of sinners is seen in Romans 5:8 where Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The second preposition that denotes substitution is anti (ἀντὶ), also translated “for,” which expresses the idea “that one person or thing is, or is to be, replaced by another, instead of, in place of.”[5] The preposition anti (ἀντὶ) is seen in Jesus’ statement, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28). According to Robert Lightner:

The biblical view of the Savior’s death is that he died to satisfy the demands of the offended righteousness of God. The Savior died in the sinner’s place. This is an essential, indispensable truth in evangelicalism. It is true that Christ died for the sinner’s benefit, but that does not fully describe the nature and purpose of his finished work. He gave his life in the sinner’s place. He died as the sinner’s substitute. The strongest expression of Christ’s substitutionary death is given with the Greek preposition anti, translated “for.” Christ himself used this word when he said, “even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt 20:28; cf. Matt 26:28; 1 Tim 2:6). Christ died in the sinner’s place. He died instead of the condemned.[6]

Jesus’ atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God’s righteous demands for our sin and it is on this basis that He can accept sinners into heaven. The blood of Christ is the only coin in the heavenly realm that God accepts as payment for our sin-debt, and Christ paid our sin debt in full. That’s good news!

Because Jesus’ death satisfied God’s righteousness demands for sin, the sinner can approach God who welcomes him without reservation. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile humanity to Himself. The debt that was owed to God was paid in full by the blood of Christ.

Dr. Steven R. Cook

Related Articles:

[1] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497.

[2] G. W. Bromiley, “Atone; Atonement,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 352.

[3] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, Mi., Kregel Publications, 1965), 89.

[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1030.

[5] Ibid., 87.

[6] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 194.

Beyond the Fragrance: The Enduring Legacy of a Good Name

Perfume BottleSolomon wrote, “A good name is better than a good perfume, and the day of one’s death is better than the day of one’s birth” (Eccl 7:1). This seems antithetical to our worldly culture. That’s fine. God’s Word always challenges our secular viewpoint. A good name speaks of a good character, and a good character is more desirable than a good perfume. But why does Solomon say a good name is better than a good perfume? I’m glad you asked. In the ancient world, perfume was used at funerals to mask a body’s decay, and it was used on all, both the good and the evil. But whereas the pleasant aroma of good perfume is temporary, a good name will endure. It will endure to the end of one’s life and beyond. For this reason Solomon says, “the day of one’s death is better than the day of one’s birth.” But what is Solomon talking about? Why is the day of one’s death better than the day of one’s birth? I’m glad you asked. A birth marks a beginning of life, one with numerous possibilities, either for wisdom or folly, righteousness or wickedness, goodness or evil. Though there are forces at work (within and without) to push and pull us one way or another, our life is what we make it. And our value system and the daily choices we make, whether biblical or worldly, will direct us onto the path of righteousness or wickedness, and every moment is a choice to continue along that path or turn from it. For the righteous, as long as we are alive and walking with the Lord, there’s the possibility our good name may become ruined if we turn from that path. But if we maintain our goodness and integrity to the end of our life, our good reputation will be sealed forever. And among the righteous, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1), and “The memory of the righteous is blessed, but the name of the wicked will rot” (Prov 10:7). The death of the righteous is like the setting of the sun on a beautiful day, with bright rays shining through the clouds and lighting the sky on fire for all to enjoy and revel in its glory.

Ironically, Solomon failed to abide by the wisdom he gave to others. For Solomon, who started out well in life, eventually turned away from the Lord and chose a path of idolatry and wickedness. At the end of his life, Scripture reveals that “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done” (1 Ki 11:6). Though good perfume was used on Solomon’s body at the time of his death, his good name was tarnished by his evil actions.

Dr. Steven R. Cook

Related Articles:

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Is Self-Defense Biblical?

Are Christians biblically justified to use force for self-defense? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others, but then at other times fled and/or suffered for their faith. David, who killed Goliath (1 Sam 17:48-51), twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10), and refused to retaliate, even when he had opportunity (1 Sam 24:4-6).

In the book of Daniel, we learn about three Hebrews who opposed a tyrant and accepted the possibility of death by fire (Dan 3:1-30). Daniel chose to face death in a den of lions rather than cease his prayers to God (Dan 6:1-24). Peter defied the command to stop preaching in the name of Jesus (Acts 4:18-20; 5:28-29) and rejoiced after being flogged (Acts 5:40-41). Stephen offered prayers and forgiveness for those who stoned him to death (Acts 7:54-60). Paul avoided a murder attempt by escaping through an opening in a city wall as he was lowered to safety in a basket (Acts 9:23-25). Paul also accepted unjust persecutions, beatings, and imprisonment for Christ (2 Cor 11:23-30; 2 Tim 2:8-9).

Jesus before PilateEven Jesus did not fight against His accusers and attackers (Matt 26:51-53; John 18:10-11; 1 Pet 2:21-23), but willingly laid down His life (John 10:15, 18; Gal 2:20; Eph 5:25), and died a substitutionary death on a cross for our sins (Mark 10:45; 1 Cor 15:3-4; 2 Cor 5:21; 1 Pet 3:18). When asked about His kingship and kingdom, Jesus said, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews” (John 18:36a). When Peter drew a sword to defend Christ in the Garden of Gethsemane (John 18:10), Jesus stopped him and said, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (John 18:11). The Son of God had the means to defend Himself in the Garden of Gethsemane, for He declared, “do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Matt 26:53). Twelve legions of angels (approximately 72,000) would have been more than adequate to fight against Jesus’ attackers. However, it was not the Father’s will that Jesus be defended, either by angels or men, but that He suffer and die for our sins. This was for the Father’s glory and our benefit (John 12:28; 32-33; 17:1). The world is not worthy of those who suffer and die a martyr’s death for the cause of Christ (Heb 11:36-40).

Should Christians be Pacifists?

There are Christians who love the Lord Jesus and take His words seriously when He says, “do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also” (Matt 5:39). But is this a call for Christians to practice total pacificism? Norman Geisler states, “Biblical arguments for total pacifism are flawed. For example, Jesus’ command to turn the other cheek (Matt 5:39) refers to a personal insult (like a slap in the face), not to bodily harm.”[1] I agree with Geisler on this matter. Overlooking a personal insult can be very difficult at times, but this is what we’re called to do.[2] The apostle Paul said, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord” (Rom 12:17-19). As growing Christians, we should have a calm spirit, not be hypersensitive, exercise self-discipline, control our emotions, and learn to dismiss an insult. Solomon said, “A man’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11).

Is Killing the Same as Murder?

Killing is not the same as murder. Murder is the taking of a human life for unjustified reasons, and under God’s Law, “the murderer shall surely be put to death” (Num 35:16; cf. Ex 21:12; Lev 24:17). God authorized killing when He told Noah, “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Gen 9:6). In fact, God Himself has killed (Lev 10:1-3; 2 Sam 6:1-7; Acts 5:1-11; 1 Cor 11:27-30; cf., Deut 32:39; 1 Sam 2:6) and will kill again (Rev 9:15; 19:11-21). God’s law for Israel listed specific violations that warranted the death penalty.[3] Though these are few in number, they clearly show that killing is not wrong in God’s sight. But if an offender displayed humility, God may grant a reduced sentence.[4] God’s directive for capital punishment continues into the New Testament (Rom 13:4-6).

Good Government’s Right to Kill

When doing God’s will, governmental rulers are to be respected and obeyed, as God has granted them the authority to kill for just reasons. Scripture states, “for it [government] is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing” (Rom 13:4a). The sword is a picture of capital punishment, which God sanctions by means of the governments of this world. Capital punishment is necessary to exact justice for those who have been innocently murdered and to deter future acts of evil. Killing is justified when God commands it.

Certainly, there are rulers who abuse their power for sinful purposes, and at times need to be resisted (with wisdom and courage). However, for the most part, governments serve as “a minister of God” (Rom 13:4), and for this reason, we submit ourselves “for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right” (1 Pet 2:13-14). Furthermore, governments employ and empower police and military as a means of restraining evil, and this sometimes requires force, and even deadly force. Good government will adequately fund and support their police and military. And if a Christian is called into police or military service, then he may be the one who wields the instrument of punishment to accomplish God’s will. In this case, he needs to be the best police officer or soldier he can be, and this for God’s glory.

Biblical Examples of Self-Defense

Self DefenseIn Genesis, we read that Abram fought against Chedorlaomer to defend the innocent and restore stolen property (Gen 14:1-24). David used force to rescue his family and belongings from Amalekites who destroyed and plundered the city of Ziklag (1 Sam 30:1-20).[5] In the book of Esther, we learn about a man named Haman, who “sought to destroy all the Jews” (Est 3:6). By deceit, Haman convinced King Ahasuerus to pass a decree that would allow him to kill all the Jews, and the king blindly passed the law (Est 3:7-14). Later, Haman was hanged on the gallows he intended for the Jews (Est 7:10; 8:7), and afterwards, King Ahasuerus passed a second law which “granted the Jews who were in each and every city the right to assemble and to defend their lives” (Est 8:11). When they came under attack, “the Jews struck all their enemies with the sword, killing and destroying” (Est 9:5). The sword was the weapon being used against the Jews, and the sword was used by Hebrews to defend themselves. This was clearly self-defense. When Nehemiah was rebuilding the city wall in Jerusalem, both he and his builders were under threat of attack (Neh 4:1-10). Nehemiah split his forces between defenders and workers, and Nehemiah said, “half of my servants carried on the work while half of them held the spears, the shields, the bows and the breastplates; and the captains were behind the whole house of Judah” (Neh 4:16). And it is said of the builders themselves that “each wore his sword girded at his side as he built” (Neh 4:18). Clearly these swords were for self-defense. Jesus, toward the end of His ministry on earth, told His disciples, “Whoever has no sword is to sell his coat and buy one” (Luke 22:36). Norman Geisler states, “while Jesus forbade His disciples from using a sword for spiritual purposes (Matt 26:52), He urged His disciples to buy a sword if necessary for protection (Luke 22:36–38).”[6]

Sometimes legal defense is the preferred course of action. Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force against his attackers by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12). Christians can certainly use the legal system as a means of protection.

Non-lethal Use of Force

In Genesis, we see an example of a non-lethal use of force to neutralize a threat (Gen 19:1-25). Lot, while living in Sodom, had received some male guests (who were actually angels) that he welcomed into his home (Gen 19:1-3). However, there were men in the city who came to Lot’s house and demanded he turn out his male guests so they could have sexual intercourse with them. It’s likely these men intended to rape Lot’s guests. The text tells us, “Before they went to bed, the men of the city of Sodom, both young and old, the whole population, surrounded the house” (Gen 19:4), saying, “Where are the men who came to you tonight? Send them out to us so we can have sex with them!” (Gen 19:5). Surrounding the house and making demands was an intimidation tactic designed to cause fear.

Lot SodomLot tried to reason with them, saying, “Don’t do this evil, my brothers” (Gen 19:7), even wrongly offering them his two daughters in place of his guests (Gen 19:8). The men of the city then demanded Lot get out of their way, and “they put pressure on Lot and came up to break down the door” (Gen 19:9). When the men of Sodom did not get what they wanted, they resorted to force and tried to break into Lot’s house. This mob would certainly have committed a great evil against Lot and his guests, but fortunately, “the angels reached out, brought Lot into the house with them, and shut the door” (Gen 19:10). Since the mob was not rational, the angels were required to use force, so “they struck the men who were at the entrance of the house, both young and old, with a blinding light so that they were unable to find the entrance” (Gen 19:11). Here, we witness the angels employing a measured use of nonlethal force sufficient to stop the men of Sodom from advancing. Of course, this was a temporary use of nonlethal force until such a time that God could render fatal judgment on the city as a whole (Gen 19:12-25). Though the actors in this example were angels, it still demonstrates an example non-lethal force used to neutralize a threat.

Americans and Self-Defense

Guns-Self-Defense-Law-Maryland-1080x630Law-abiding responsible Americans have the right to own a firearm for self-defense. This is our constitutional right according the Second Amendment of the United States of America, which declares, “A well-regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed.” There is no conflict between Christianity and our constitutional right as Americans to own guns for protection and self-defense. Wayne Grudem states, “A gun is the most effective means of defense in all kinds of threatening situations, especially against attackers who may be stronger or more numerous. Protection of the right to own a gun is especially important in areas of higher crime or more frequent violence.”[7]

Self-defense with a gun is not mandatory for believers, but is a matter of Christian liberty. If you don’t like guns as a method of self-defense, then by all means have some protection, whether pepper spray, a knife, taser, or whatever increases your ability to neutralize a threat. Having an alert mind that pays attention to your surroundings is your best defense. Also, it might be helpful to use psychological deterrents to keep criminals away from your home.[8]

Summary

There are times when using lethal force is justified, and other times not. God sanctions justified killing, but not murder. God has granted good governments the right to kill, both as a means of exacting justice and deterring crime. And there are clear examples of believers in Scripture who used lethal force as a means of protecting themselves from unjustified attacks. Furthermore, God Himself has killed and will kill again. And non-lethal uses of force may also be used to neutralize a threat. Lastly, law-abiding Christians in America have the constitutional right to keep and bear arms as a means of self-defense.

In closing, I would like to reference an article on guns and self defense by pastor John Piper. In his article, he states he “would personally counsel a Christian not to have a firearm.” Though I disagree with his final position, his article offers a different point of view, which is helpful when considering this sensitive subject.

Dr. Steven R. Cook

Related Articles:

[1] Norman L. Geisler, “Does the Bible Support a Just War?” in The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, ed. Ted Cabal, Chad Owen Brand, E. Ray Clendenen et al. (Nashville, TN: Holman Bible Publishers, 2007), 995.

[2] As God’s children, we should expect unjust persecution and suffering in this fallen world (John 15:18-19; Phil 1:29; 2 Tim 1:12; 1 Pet 3:14, 17), and when attacked because of our faith, should not retaliate (Rom 12:17-21; 1 Pet 2:23), but trust God that He will deliver if He chooses (Dan 3:17-18; 6:21-22; Acts 5:19-20; 12:6-7).

[3] The sins that warranted the death penalty include: intentional murder (Ex 21:12-14; cf. Gen 9:6), attacking or cursing a parent (Ex 21:15), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), sacrificing to pagan gods (Ex 22:20), cursing God (Lev 24:15-16), working on the Sabbath (Ex 35:2), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), religious human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery and premarital sex (Lev 20:10-14; 21:9; Deut 22:22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of a married woman (Deut 22:25-27).

[4] For example, in Scripture we read about David’s adulterous affair with Bathsheba and the murder of her husband, Uriah (2 Sam 11:1-17). The divine estimation was, “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). Biblically, both offenses warranted the death penalty under God’s law (Ex 21:12-14; Deut 22:22). What is commendable about David is that he handled his sin in a biblical manner by confessing it and seeking the Lord’s forgiveness. Concerning Uriah and Bathsheba, David said, “I have sinned against the LORD” (2 Sam 12:13; read Psalm 51 for the longer version of David’s confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13). Here we see God’s grace and government at work; for though David was forgiven and restored to fellowship with God, there were still consequences for his actions and the Lord dispensed judgment upon David and Bathsheba (2 Sam 12:14-18).

[5] David was a man of war and had spent years developing his martial skills. He even blessed God for the military skills he’d received, saying, “Blessed be the LORD, my rock, Who trains my hands for war, and my fingers for battle” (Psa 144:1; cf. Psa 18:34).

[6] Norman L. Geisler, “Does the Bible Support a Just War?”, 995.

[7] Wayne A. Grudem, Politics according to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Grand Rapids, MI: Zondervan, 2010), 211.

[8] For example, keep the outside of your house well lit, install cameras (or fake ones if you can’t afford real ones), post signs that say your property is managed by a security company, or signs that say you’ll use force if needed. For most criminals there is a risk verses reward mentality, and they are often deterred from committing crime if the risk of being caught, injured, or punished exceeds the prospect of reward. This assumes some rational thinking, and I realize some criminals engage in harmful behavior without thought or fear (perhaps because they’re impaired by drugs or a mental disorder).

Life, Death, and Eternity

Living GodGod has life in Himself and creates life. Jeremiah said, “the LORD is the true God; He is the living God and the everlasting King” (Jer 10:10). Jesus declared, “the Father has life in Himself” (John 5:26). And the apostle Paul stated, “for in Him we live and move and exist” (Act 17:28). This teaching, that God has life in Himself and is self-existent, is called the doctrine of aseity. God also exists eternally and depends on nothing outside of Himself. Everitt Harrison says that life is “the most basic reality common to God and mankind, native to God and imparted by Him to His creatures, first by creation, then by redemption.”[1] Norman Geisler states, “Theologically, to speak of God as life is to say two basic things: God is alive, and He is the source of all other life. He has life intrinsically; He is Life, while all other things have life as a gift from Him.”[2] Concerning Adam, the first created person, Moses wrote, “the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being” (Gen 2:7). The word life translates the Hebrew חַיִּים chayyim, and living being translates the Hebrew נֶפֶשׁ nephesh, which can also be translated as soul. The most common Greek terms for life are βίος bios, ψυχή psuche, and ζωή zoe. Harrison writes:

Greek terms for life are principally bíos, psychḗ, and zōḗ. Of these, bíos is limited to the natural order…[and] is used of life span (Prov 31:12, LXX)…Psychḗ denotes self-conscious physical existence, corresponding to Hebrew nep̱eš (Acts 20:10). Zōḗ can mean lifetime (Luke 16:25). It also indicates life as the native possession of God (John 5:26) and as His gift to mankind whereby people are able to feel, think, and act (Acts 17:25).[3]

According to the Bible, God created angelic life (Psa 148:2, 5; cf. Col 1:16), plant life (Gen 1:11-12), animal life (Gen 1:20-22; 24-25), and human life (Gen 1:26-27; 2:7). People reproduce biological life, but God continues to impart soul life (Psa 100:3; Eccl 12:7; Zec 12:1), and this occurs at conception (Psa 139:13; Isa 44:2, 24). Furthermore, God has decreed the time and place of our birth (Acts 17:26), as well as the length of our days (Psa 139:16). He knows each of us personally (Jer 1:5; Gal 1:15), and is intimately familiar with us (Psa 56:8; 139:1-4; Matt 10:30). He is always present (Psa 139:7-10), is aware of our needs (Matt 6:8; 31-34), and asks us to trust Him as we journey through life (Pro 3:5-6; Heb 10:38; 11:6).

God knows how frail we are, “He is mindful that we are but dust” (Psa 103:14). David courageously asked the Lord, “Make me to know my end and what is the extent of my days; let me know how transient I am. Behold, You have made my days short in length, and my lifetime as nothing in Your sight; surely every man at his best is a mere breath” (Psa 39:4-5). Job too perceived the brevity of his life and declared, “I will not live forever…for my days are but a breath” (Job 7:16), and James wrote, “you are just a vapor that appears for a little while and then vanishes away” (Jam 4:14b). And the Lord is caring concerning the death of His people, as the psalmist wrote, “Precious in the sight of the LORD is the death of his saints” (Psa 116:15).

What we do in life matters to God and others. Every moment of every day is our opportunity to walk with God who gives meaning and purpose to life. And such a life should be marked by truth, prayer, humility, love, kindness, gentleness, goodness, selflessness, and those golden qualities that flow through the heart of one who knows the Lord and represents Him to a fallen world. Furthermore, those who love God are naturally concerned with touching the lives of others, especially as they approach the end of life. As Moses was nearing death (Deut 4:22-23; 31:14; 32:48-50), he gave a farewell address to the nation of Israel. Deuteronomy was his farewell message to the Israelites who were about to enter the land of Canaan under the leadership of Joshua. Moses left them what was important, what would guide and sustain and bring them blessing, if they would accept it (Deut 11:26-28). He left them the Word of God. David, too, thought this way; for as “his time to die drew near” (1 Ki 2:1), he gave a charge to his son, Solomon, saying, “I am going the way of all the earth. Be strong, therefore, and show yourself a man. Keep the charge of the LORD your God, to walk in His ways, to keep His statutes, His commandments, His ordinances, and His testimonies, according to what is written in the Law of Moses, that you may succeed in all that you do and wherever you turn” (1 Ki 2:2-3).

Jesus Washing FeetOur Lord Jesus, on the night before His death, spent His final hours offering divine instruction to His disciples (John 13:1—16:33). Jesus’ message was motivated by love, as John tells us, “Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end” (John 13:1). Jesus opened His instruction with a foot-washing-lesson on humility and serving each other (John 13:3-17). Here, the King of kings and Lord of lords became the Servant of servants when He laid aside His garments and washed the disciples’ feet. Jesus’ display of humility was followed by a command to love, saying, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another” (John 13:34). He then comforted His friends, directing them to live by faith, and to look forward to His promise of heaven. Jesus said, “Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:1-3). Jesus went on to offer additional instruction on how to know the Father, to love, pray, what to expect in the future, and how to live godly in a fallen world (John 14:4—16:33). He then prayed for them (John 17:1-26). Afterwards, Jesus went to the cross and died for them. He died for their sins, that they might have forgiveness and eternal life. What a loving Savior we serve!

The History and Meaning of Death

Death means separation. The most common words for death in the Hebrew OT are מוּת muth and מָוֶת maveth. McChesney writes, “The general teaching of the Scriptures is that man is not only a physical but also a spiritual being; accordingly, death is not the end of human existence, but a change of place or conditions in which conscious existence continues.”[4] The most common words for death in the Greek NT are νεκρός nekros and θάνατος thanatos. The Greek word νεκρός nekros refers “to being in a state of loss of life, dead.”[5] It is used of a dead body (Jam 2:26), as well as the spiritual state of the unsaved (Eph 2:1; Col 2:13). The Greek word θάνατος thanatos basically denotes “the termination of physical life.”[6] Mounce provides a broader explanation of θάνατος thanatos, saying:

It is used in the NT to describe physical death (the separation of the soul from the body) and spiritual death (the separation of a human being from God), though these two concepts can be closely linked in Scripture. The term never indicates nonexistence, and the NT never regards thanatos as a natural process; rather, it is a consequence and punishment for sin (Rom 6:23). Sinners alone are subject to death, beginning with Adam (Rom 5:12, 17), and it was as the bearer of our sin that Jesus died on the cross (1 Pet. 2:24). Since he was without sin, it was our death that he died (cf. Rom 8:1–2).[7]

Death was introduced into God’s creation when the first human, Adam, sinned against God. Adam’s sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the soul from the body (Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6), and 3) eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).

In contrast to the three major kinds of death mentioned in Scripture, there are three major kinds of life, which are: 1) regenerate life, which is the new life God gives at the moment of salvation (John 3:3; 1 Pet 1:3, 23), 2) resurrection life, which is the new and perfect body we receive when the Lord calls us to heaven (John 11:25-26; 1 Cor 15:42-44), and 3) eternal life, which is perpetual life given at the moment of salvation and extends into heaven and eternity (John 3:16; 6:40; 10:28; Rom 6:23; 1 John 5:11-13).

God has granted that some would not experience death, and these include Enoch (Gen 5:21-24), Elijah (2 Ki 2:11), and Christians at the rapture (1 Cor 15:51-52; 1 Th 4:13-18). However, there have been others who died and were resuscitated, only to die a second time. These include the son of the widow in Zarephath (1 Ki 17:17-24), the Shunamite’s son (2 Ki 4:32-34; 8:1), the son of the widow in Nain (Luke 7:11-15), Jairus’ daughter (Luke 8:40-42, 49-55), Lazarus (John 11:43-44; cf. John 12:10), various saints in Jerusalem (Matt 27:50-53), Tabitha (Acts 9:36-40), and Eutychus (Acts 20:7-10). But for most, there is an appointed time to die (Eccl 3:2; 8:8; cf. Deut 31:14; 1 Ki 2:1), and afterwards, to meet God for judgment (Heb 9:27). For believers, this judgment is a time of reward (1 Cor 3:10-15; 2 Cor 5:10), but for unbelievers, it is a time of judgment as they face the Lake of Fire (Rev 20:11-15). Though death is inevitable; where we spend eternity is optional. God loves us and sent His Son into the world to provide eternal life for us (John 3:16-17; 10:28).

The Eternal State

What is our eternal future? Scripture reveals every person will spend eternity either in heaven with God (Dan 12:1-2; 1 Cor 15:51–53; 1 Th 4:14–17; Rev 20:4-6), or the Lake of Fire away from Him (Rev 20:11-15). Heaven is the place where God dwells, and Jesus promised we’ll be there with Him (John 14:1-3). Heaven—and the eternal state—is a place of worship (Rev 19:1-3), service (Rev 22:3), and free from tears, pain, and death (Rev 21:3-4). God loves us and desires to have a relationship with us in time and eternity (John 3:16-17; 10:28; 14:1-3). However, our sin separates us from God (Isa 59:2; John 8:24; Rom 5:12). But God, who is merciful (Eph 2:3-5; Tit 3:5), dealt with our sin once and for all when He sent Jesus as a substitutionary atoning sacrifice to die in our place and pay the penalty for our sins (Isa 53:1-12; Mark 10:45; 2 Cor 5:21; Heb 10:10-14; 1 Pet 2:24; 3:18). At the cross, God satisfied all His righteous demands toward our sin (1 John 2:2; 4:10). Those who believe in Jesus as their Savior receive forgiveness (Eph 1:7; Col 2:13-14), the gifts of eternal life and righteousness (John 3:16; 10:28; Rom 5:17; 2 Cor 5:21; Phil 3:9), and will spend eternity in heaven (John 14:1-3; 2 Cor 5:1-5; Phil 3:20-21). Those who reject Jesus as their Savior have no future hope and will spend eternity away from God in eternal punishment (John 3:18, 36; Rev 20:14-15). When we turn to Christ as our Savior, we have a bright eternal destiny assured for us in heaven (1 Pet 1:3-4).

I am the resurrection and the life - squareAll believers anticipate a future time of resurrection in which God will reunite the soul with the body. Job said, “As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes will see and not another. My heart faints within me!” (Job 19:25-27). The body we have is perishable, but our resurrection body is imperishable. Paul compared our body to a seed that is sown into the ground that God will one day bring to life. Paul wrote, “It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body” (1 Cor 15:42-44). Of course, Jesus makes this possible, as He told Mary, “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25). To trust in Christ as Savior guarantees us eternal life right now, and the promise of a new body that will live forever, free from sin and decay. By God’s goodness and grace, heaven is open, and the free gift of eternal life is given to those who trust completely in Jesus Christ as their Savior. Our salvation is made possible by Jesus’ substitutionary death on the cross. He paid our sin-debt and gives us eternal life at the moment we trust in Him.

All believers go straight to heaven when we die, and there we will live forever. God will let us in. He does not have a choice in the matter. The Lord has integrity, and He promised that whoever believes in Jesus as Savior will be forgiven all their sins (Eph 1:7) and have eternal life (John 3:16; 10:28). He made the provision for salvation, and He will honor His Word. In fact, God is bound to His Word, for “it is impossible for God to lie” (Heb 6:18; cf. Tit 1:2). By faith, we trust Him when He promises to do something, and we know that faith pleases Him (Heb 10:38; 11:6).

When the Christian leaves this world for heaven, her last breath here is her first breath there, and what a breath that must be! Scripture reveals, “to be absent from the body” is “to be at home with the Lord” (2 Cor 5:8). Though it is a sad time for us, it is an improvement for the believer, as Scripture states, “to live is Christ and to die is gain” (Phil 1:21). The advantage is that the believer gets to meet the Lord Jesus Christ, face to face, in heaven; and this joyous relationship is forever!

At physical death, all of life’s decisions are fixed for eternity, and what we do with Christ determines our eternal destiny (John 3:16-18; 1 Cor 15:3-4; Eph 2:8-9). It has been said that procrastination is the thief of time and opportunity, and when one procrastinates about the gospel, it becomes the thief of souls. Please don’t delay. Trust Christ as Savior today and receive eternal life, believing the gospel that He “died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And, like the thief on the cross who trusted in Jesus, you can be assured your soul will immediately go into the presence of God at death (Luke 23:43). Don’t wait another day. The Lord will forgive you all your sins and grant you eternal life. He promised, and He’ll keep His word. He has integrity and cannot do otherwise.

Dr. Steven R. Cook

Related Articles:

[1] Everett F. Harrison, “Life,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 129.

[2] Norman L. Geisler, Systematic Theology, Volume Two: God, Creation (Minneapolis, MN: Bethany House Publishers, 2003), 254.

[3] E. F. Harrison, “Life”, The International Standard Bible Encyclopedia, Revised, 129.

[4] E. McChesney, “Death,” ed. Merrill F. Unger and R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 667.

[6] Ibid., 442.

[7] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 160.

When Christians Die

When Christians die, they go straight to heaven, and there they will live forever. God must let them in. He does not have a choice in the matter. The Lord has integrity, and He promised that whoever believes in Jesus as Savior will be forgiven all their sins (Eph 1:7) and have eternal life (John 3:16; 10:28). He made the provision for salvation, and He will honor His Word. In fact, God is bound to His Word, for “it is impossible for God to lie” (Heb 6:18; cf. Tit 1:2). By faith, we trust Him when He promises to do something, and we know that faith pleases Him (Heb 11:6).

When the Christian leaves this world for heaven, her last breath here is her first breath there, and what a breath that must be! Scripture reveals, “to be absent from the body” is “to be at home with the Lord” (2 Cor 5:8). Though it is a sad time for us, it is an improvement for the believer, as Scripture states, “to live is Christ and to die is gain” (Phil 1:21). The advantage is that the believer gets to meet the Lord Jesus Christ, face to face, in heaven; and this joyous relationship is forever!

Christ our Hope in Life and DeathFurthermore, all believers anticipate a future time of resurrection in which God will reunite the soul with the body. Job said, “As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes will see and not another. My heart faints within me!” (Job 19:25-27). The body we have is perishable, but our resurrection body is imperishable. Paul compared our body to a seed that is sown into the ground that God will one day bring to life. Paul wrote, “It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body” (1 Cor 15:42-44). Of course, Jesus makes this possible, as He told Mary, “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25). To trust in Christ as Savior guarantees us eternal life right now, and the promise of a new body that will live forever, free from sin and decay. By God’s goodness and grace, heaven is open, and the free gift of eternal life is given to those who trust completely in Jesus Christ as their Savior. Our salvation is made possible by Jesus’ substitutionary death on the cross. He paid our sin-debt and gives us eternal life at the moment we trust in Him.

I implore you to turn to Christ as your Savior. Believe the gospel message, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Don’t wait another day. The Lord will forgive you all your sins and grant you eternal life. He promised, and He’ll keep His word. He has integrity and cannot do otherwise.

Dr. Steven R. Cook

A Christian View of Death

the-light-of-christ     Once, when I was working in jail ministry, I met a Christian man who told me about his older brother’s death. The incident, he said, had occurred several years earlier. He and his brother were drinking and arguing one afternoon when a fist fight erupted and the older brother fell backwards onto a metal pipe that pierced his heart. The man did all he could to save his brother, but the wound was fatal. His brother, whom he loved, was suddenly gone, and for years he carried the image of his brother’s lifeless body, held in his blood-soaked hands. Tears rolled down his face as he recalled the event. Over time he was able to resolve some of his grief, but while talking with me, he expressed a lingering concern about his brother’s eternal destiny. He was not sure if his brother would spend eternity in heaven or hell. Though his brother claimed to be a Christian, and family and friends spoke well of him at the funeral, the reality was that his brother’s life never reflected the virtues of Christ. Though I could not offer any assurance about his brother’s eternal destiny, I encouraged him to live his life in such a way that when he died, he would not leave his loved ones with any question about the place of Christ in his own life.

     As Christians, we will leave this world either by death or rapture. Excluding Enoch and Elijah (Gen 5:21-24; 2 Ki 2:11), human mortality is 100%. However, like Enoch and Elijah, we too may be spared the experience of death, if we are part of the generation of Christians that are caught up to meet the Lord in the air at the Rapture (1 Thess 4:13-18).

     Death is an uncomfortable subject, but for those who trust in the Lord, it need not be. God knows how frail we are, “He is mindful that we are but dust” (Psa 103:14). David courageously asked the Lord, “Make me to know my end and what is the extent of my days; let me know how transient I am. Behold, You have made my days short in length, and my lifetime as nothing in Your sight; surely every man at his best is a mere breath” (Psa 39:4-5). Job too perceived the brevity of his life and declared, “I will not live forever…for my days are but a breath” (Job 7:16), and James wrote, “you are just a vapor that appears for a little while and then vanishes away” (Jam 4:14b). Leaving this world is inevitable; where we spend eternity is optional. God loves us and sent His Son into the world that He would provide eternal life for us. “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17).

     Death was introduced into God’s creation when the first human, Adam, sinned against God. Adam’s sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Death means separation. Three major kinds of death are mentioned in Scripture:

  1. Spiritual death, which is separation from God in time. Spiritually dead people continue to live until they die physically (Gen 2:16-17; 3:1-7; 5:5; Eph 2:1-2; Col 2:13-14).
  2. Physical death, which is the separation of the soul from the body (Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6). Though the body ceases to function, the soul moves to a new location, consciously awaiting the resurrection of the body.
  3. Eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).

Christ-on-the-cross     All persons born into this world are physically alive, but spiritually dead, separated from God, because of Adam’s sin. The Bible reveals, “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned [when Adam sinned]” (Rom 5:12), and “in Adam all die, so also in Christ all will be made alive” (1 Cor 15:22). Though we are all dead in Adam, God offers new life when we turn to Christ as Savior, reconciling us to Himself through the death of His Son (Rom 5:1-2). Adam’s sin brought death, and Christ’s death brings life.  In Adam I am guilty, in Christ I am righteous. For the Christian, death is not the final victor in eternity. Every person, whether saved or unsaved, will receive a resurrection body that will live forever. Believers will enjoy eternal union with God, but unbelievers will suffer eternal separation from Him. Only those who are born again—by the Spirit of God—have eternal life and will spend forever in heaven (1 Pet 1:3, 23). Eternal life is received by grace alone, through faith alone, in Christ alone (John 3:16; 14:6; Acts 4:12; Gal 2:16; Eph 2:8-9; Tit 3:5). It’s a free gift from God, paid in full by the Lord Jesus (John 19:30), who died for us on the cross and paid the penalty for all our sins, so that we don’t have to pay for them ourselves.

     Scripture reveals God is sovereign over all His creation, either causing or permitting whatsoever comes to pass. God is sovereign over all creation, which means there are no accidental people or events in history. God creates life (Gen 2:7; Job 1:21; Psa 100:3; Acts 17:24-25; Rev 11:11) and controls death (Gen 2:16-17; 3:1-8; 6:17; 2 Ki 5:7; Luke 12:20; Rev 1:18). The Lord declares, “See now that I, I am He, and there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal” (Deut 32:39). And, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam 2:6). God holds final control over our lives, from beginning to end, and preordains our days on the earth. David wrote, “In Your book were all written the days that were ordained for me, when as yet there was not one of them” (Psa 139:16). God’s sovereign control over life and death includes our choices and the choices of others. He desires that we think and act in conformity with His revealed will, but in many cases, He permits us to act, either good or bad, and to reap the consequences of our choices. At physical death, all of life’s decisions are fixed for eternity, and what we do with Christ determines our eternal destiny (John 3:16-18; 1 Cor 15:3-4; Eph 2:8-9). It has been said that procrastination is the thief of time and opportunity, and when one procrastinates about the gospel, it becomes the thief of souls. Please don’t delay. Trust Christ as Savior today and receive eternal life, believing the gospel that He “died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And, like the thief on the cross who trusted in Jesus, you can be assured your soul will immediately go into the presence of God at death (Luke 23:43; cf. 2 Cor 5:8).

Dr. Steven R. Cook

Audio Lesson:

Related Articles:

Seven Kinds of Death in Scripture

     Throughout Scripture, death means separation, and at times it means inability to produce.  It does not mean cessation or annihilation of life.  Death is first mentioned in Genesis where God promised Adam he would die if he disobeyed God and ate the forbidden fruit (Gen. 2:16-17).  When Adam ate the forbidden fruit, he immediately died spiritually in that his relationship with God was severed (3:1-7), and he later died physically (Gen. 5:5).  If Adam had continued in his state of spiritual death, he would have been in danger of being separated from God forever in the Lake of Fire, which is the Second Death (Rev. 20:11-15).  Adam was made spiritually alive again when he accepted God’s provision for him (Gen. 3:21).  It was Adam’s single act of sin in the garden that brought both spiritual and physical death upon the entire human race (Rom. 5:12; 1 Cor. 15:22).  The term death is also used to refer to Sarah’s inability to procreate (Rom. 4:19-21), the inability to produce divine good (Jam. 2:26), the unbeliever’s positional death in Adam (1 Cor. 15:21-22), the believer’s positional death in Christ (1 Cor. 15:21-22), and the believer who is living a carnal life and is out of fellowship with God (Jam. 1:14-15).  The following list should prove helpful:

  1. Spiritual Death (separation from God in time Gen. 2:16-17; Eph. 2:1).
  2. The Second Death (the perpetuation of spiritual death into eternity; Rev. 20:12-15).
  3. Physical Death (the separation of the soul from the body; Eccl. 12:7; 2 Cor. 5:8).
  4. Sexual Death (the inability to procreate; Rom. 4:19-21).
  5. Operational Death (the inability to produce divine good; James 2:26).
  6. Positional Death: in Adam (Rom. 5:12; 1 Cor. 15:22), and in Christ (Rom. 6:8; 1 Cor. 15:22; Col. 3:3).
  7. Carnal Death (this is the believer out of fellowship with God, operating according to his Sinful Nature; Rom. 8:6, 13; James 1:14-15; Rev. 3:1; Luke 15:24, 32).

Dr. Steven R. Cook

Related Articles:

  1.  A Christian View of Death  
  2. The Sin that Leads to Death 
  3. Could Jesus Sin?  
  4. The Sin of Idolatry 
  5. Do God’s People ever Behave Poorly?  
  6. Restoring Fellowship with God  

The Sin that Leads to Death

If anyone sees his brother committing a sin that does not bring death, he should ask, and God will give life to him– to those who commit sin that doesn’t bring death. There is sin that brings death. I am not saying he should pray about that. All unrighteousness is sin, and there is sin that does not bring death. (1 John 5:16-17 HCSB)

     It happens from time to time that a Christian will see another Christian “committing a sin.”  The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17).  The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it (Heb. 12:5-13).  John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord. 

     The sin that leads to death “denotes a sin habitually practiced by a believer, leading to God’s removing him from this life, but not taking away his salvation.”[1]  It refers to the Christian who has become so sinfully rebellious that God disciplines him to the point of death and takes him home to heaven.  There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority.  Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev. 10:1-3), Uzzah, when he touched the Ark (2 Sam. 6:1-7), Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11), and some of the saints at Corinth who were abusing the Lord’s Supper (1 Cor. 11:27-30). 

     Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death.[2]  Sometimes God Himself executed the punishment (Lev. 10:1-3; 2 Sam. 6:1-7), and other times it was carried out by Israel’s leaders (Ex. 32:19-28).  In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom. 13:1-4), or He does it Himself (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16). 

Most sin does not lead to death

     It appears from reading the Bible that most sin committed by believers does not result in the Lord putting them to death, although it may bring great punishment.  It was a terrible sin when Aaron led the Israelites into idol worship (Ex. 32:1-6), but God did not call for Aaron’s death.  Samson slept with prostitutes (Judg. 16:1-4), and though he was disciplined, the Lord did not kill him.  When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline.  The Lord told David, “I will raise up evil against you from your own household” (2 Sam. 12:11); however, the Lord also told David, “you shall not die” (2 Sam. 12:13).  It was evil when Solomon worshipped idols (1 Kings 11:1-10), but even here the Lord did not pronounce death for his sin.  Peter argued with Jesus and tried to prevent Him from going to the cross (Matt. 16:21-22), and later publicly denied the Lord three times (Matt. 26:34-35; 69-75), but Peter was allowed to live.  The apostle John twice worshiped an angel and was rebuked for it (Rev. 19:10; 22:8-9), but the Lord let him live and used him in ministry.  God’s grace and mercy is very prominent all throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him.  Thank God for His great grace. 

God disciplines us for our good

     As God’s children, He expects us to live holy and righteous lives that conform to His will (Tit. 2:11-14; 1 Pet. 1:15-16).  When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9).  If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God’s discipline.  The Scripture states, “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb. 12:6).  The wise believer accepts God’s correction.  David writes, “It is good for me that I was afflicted, that I may learn Your statutes” (Ps. 119:71), and later states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Ps. 119:75).  The foolish believer rejects God’s correction, and if he perpetuates his sin, God may administer a final act of discipline and remove the believer from this world. 

     Many Christians rightfully suffer because of their sinful lifestyle (Heb. 12:5-11), and those who persist in their sin will eventually die by the hand of the Lord.  Such death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity.  All believers are eternally secure in Christ.  At the moment of salvation, all believers are given eternal life and imputed with God’s righteousness (John 3:16; 10:28; 2 Cor. 5:21; Phil. 3:9).  They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom. 8:38-39).  This means that when a believer dies—whatever the cause—he is guaranteed heaven as his eternal home.  At his resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus (Phil. 3:20-21). 

Summary

     It is possible for a Christian to sin, and to sin as badly as any unbeliever.  However, unlike the unbeliever, God disciplines His own (Heb. 12:5-11), and, if necessary, disciplines to the point of death (1 Cor. 11:30; 1 John 5:16).  This need not be the case.  The Christian is called to a life of holiness (1 Pet. 1:15-16), and this means learning to walk with God and do His will.  Though we still possess a sin nature, the Christian knows victory because of his union with Christ (Rom. 6:6, 11-13). 

Steven R. Cook, D.Min.

Related Articles:

  1. Restoring Fellowship with God  
  2. The Sin Nature Within the Christian  
  3. I am a Sinner  
  4. Do God’s People Ever Behave poorly?  
  5. A Christian View of Death  
  6. Atonement for Sins  

[1] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359.

[2] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex. 21:12-14; cf. Gen. 9:6), attacking or cursing a parent (Ex. 21:15), kidnapping (Ex. 21:16), habitual rebellion against God (Deut. 17:12), sacrificing to pagan gods (Ex. 22:20), cursing God (Lev. 24:15-16), working on the Sabbath (Ex. 35:2), being a false prophet and leading Israelites into idolatry (Deut. 13:1-5), religious human sacrifice (Lev. 20:2), the practice of divination, sorcery or witchcraft (Ex. 22:18; Deut. 18:9-14), adultery and premarital sex (Lev. 20:10-14; 21:9; Deut. 22:20-22), sex with an animal (Ex. 22:19; Lev. 20:15-16), incest (Lev. 20:11-12, 14), homosexuality (Lev. 18:22; 20:13), and the rape of a married woman (Deut. 22:25-27).

Heaven Belongs to Little Children

     Heaven belongs to little children.  Jesus’ disciples did not always understand this, and on one occasion they tried to prevent children from coming to Him for prayer (Matt. 19:13).  But Jesus corrected them saying, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these” (Matt. 19:14).  Jesus welcomed little children, and was welcomed by them; and I think this says something about the Person of Jesus.  Little children are transparent and trusting with adults, and we must be the same with the Lord Jesus.  

       One goes to heaven by believing the gospel message that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor. 15:3-4).  However, the command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one’s volition.  Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not held accountable for sin (see my article on The Gospel). 

In the Bible, infants, little children, and others who cannot believe are neither told to believe nor expected to do so.  They are not classified as wicked evildoers and rejecters of God’s grace.  It is always adults who are addressed, either directly or indirectly, regarding these matters.  Because the Bible has so much to say about those who cannot believe and yet says nothing about their being eternally separated from God because of their inability, we conclude that they have heaven as their home.  They die safely in the arms of Jesus.[1] 

       King David had a son who became sick to the point of death (2 Sam. 12:1-15), and David “inquired of God for the child; and David fasted and went and lay all night on the ground” (2 Sam. 12:16).  However, after seven days the child died and David learned of the difficult news (2 Sam. 12:18).  Afterward, David got up and washed and changed his clothes and ate food and revived himself (2 Sam. 12:19-20).  David’s servants were somewhat surprised by his quick recovery and asked, “What is this thing that you have done? While the child was alive, you fasted and wept; but when the child died, you arose and ate food” (2 Sam 12:21).  David said:

While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ “But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me. (2 Sam. 12:22-23)

       While the child was alive, David prayed to God to be gracious, “that the child may live.”  However, after the child died, David expressed optimism by saying, “I will go to him, but he will not return to me.”  I am convinced David was thinking of heaven, where he knew his infant son had gone.

Life after death was a certainty for David.  That he would be with his son again in the future was his firm belief.  He never doubted that fact for a moment.  David was rightly related to the Lord, and he did not question that he would spend eternity with Him.  Nor did he have any doubt that his infant son, taken in death before he could decide for or against his father’s God, would be there also.[2]

       The death of a child can be a difficult experience.  I know friends and family who have had babies and little children die, and they need to know that heaven belongs to little children.  They need to know their little babies are safe in the arms of Jesus.  

A portion of this article is an except from my book – The Cross of Christ: Sufficient to Save

Steven R. Cook, D.Min.

[1] Robert P. Lightner, Safe in the Arms of Jesus (Grand Rapids, Mich., Kregel Publications, 2000), 15-16.

[2] Ibid., 55.

The Vanity of Man as Mortal – Isaac Watts

Isaac Watts

The Vanity of Man as Mortal

Teach me the measure of my days,
Thou Maker of my frame;
I would survey life’s narrow space,
And learn how frail I am.
 
A span is all that we can boast,
An inch or two of time;
Man is but vanity and dust
In all his flower and prime.
 
See the vain race of mortals move
Like shadows o’er the plain;
They rage and strive, desire and love,
But all the noise is vain.
 
Some walk in honor’s gaudy show,
Some dig for golden ore;
They toil for heirs, they know not who,
And straight are seen no more.
 
What should I wish or wait for, then,
From creatures earth and dust?
They make our expectations vain,
And disappoint our trust.
 
Now I forbid my carnal hope,
My fond desires recall;
I give my mortal interest up,
And make my God my all. 

Isaac Watts

1674-1748

Dr. Steven R. Cook

The Biblical Resurrections

As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes will see and not another. My heart faints within me! (Job 19:25-27 NASB)

       When God originally created Adam and Eve, He created them in His image (Heb. tselem), to have personality, consciousness, self-consciousness, intellect, volition and emotion (Gen 2:16-27). God formed Adam’s body from the dust of the earth and created his soul (Heb. nephesh; Grk. psuche) and breathed it into his body (Gen 2:7; 1 Cor 15:45). At that moment Adam became a living being. 

       When Adam sinned through disobedience and brought sin into the human race, he also brought death, both spiritual and physical (Gen 2:15-17; 3:1-8; Rom 5:12; 1 Cor 15:21-22). Death means separation. Spiritual death refers to separation from God, and physical death refers to the separation of the soul from the body. The unbeliever who is alive on the earth is separated from God in time, and should he continue his entire life rejecting the Gospel message (John 3:16; 1 Cor 15:3-4; Eph 2:8-9), will be separated from God for eternity in the Lake of Fire (Rev 20:11-15). At physical death, the soul is separated from the body. Solomon states, “Then the dust will return to the earth as it was, and the spirit will return to God who gave it” (Eccl 12:7). God gives life, and He takes life (1 Sam 2:6; Psa 100:3; Luke 12:20).

       Death is not the final victor in life. God created the soul to be forever united with the body. Therefore, God will resurrect (Grk. anastasis) each body that has died and will reunite it with every human soul. It is necessary to distinguish between resuscitation and resurrection. There were times when God raised, or resuscitated, a person back to life, but that person was subject to death, and eventually died again (John 12:9-10). When a person is resurrected, they never die, but live forever (John 11:25-26). 

       Concerning resurrections in general, the OT prophet Daniel wrote, “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (Dan 12:1-2). Daniel is writing in general and referring to the resurrection of believers and unbelievers. The resurrection of believers means the body and soul will be reunited and spend eternity with God in heaven. The resurrection of unbelievers means the body and soul will be reunited and spend eternity separated from God in the Lake of Fire. We learn from other biblical passages that there are several resurrections mentioned in the Bible:

  1. The resurrection of Jesus (Matt 28:1-7; Mark 16:1-11; Luke 24:1-12; John 20:1-18; 1 Cor 15:3-4; Rev 1:5).
  2. Unidentified Old Testament saints were resurrected after Christ’s resurrection (Matt 27:50-53). There is some question as to whether these people were resurrected (to live forever and translated into heaven) or resuscitated (brought back to life and died again).
  3. The resurrection of the church at the Rapture (1 Cor.15:51–53; 1 Th 4:14-17).
  4. The two witnesses who are killed and resurrected during the tribulation (Rev 11:8-11).
  5. The Tribulation saints (Rev 20:4-6).
  6. Old Testament saints at the Second Coming after the Tribulation (Job 19:25-27; Isa 26:19; Ezek 37:12-14; Dan 12:1-2, 13).
  7. The resurrection of all unbelievers at the end of the Millennium who stand before the Great White Throne before being thrown into the Lake of Fire (Rev 20:11-15). Those who are part of the second resurrection partake of the second death (Rev. 20:14).

       The first resurrection occurs in several stages starting with Christ, and involves only believers who will live with Christ during His millennial reign and for all eternity (Rev 20:4-6). According to John Walvoord, it is called the first resurrection, “not in the sense of being number one or prior to all resurrections, but in the sense that it occurs before the final resurrection, the resurrection of the wicked.”[1] The final resurrection is for unbelievers only who will be thrown into the Lake of Fire, which will occur after the millennial reign of Christ. Charles Ryrie states:

The resurrection of the just is also called the first resurrection and will occur in several stages, not all at once. The dead in Christ will be raised first at the rapture of the church (1 Thess. 4:16). The redeemed of the tribulation period who die during that time will be raised before the millennium (Rev 20:4). The redeemed of Old Testament times will also be a part of the resurrection of the just. Expositors are divided over when they will be raised, some believing that it will happen at the rapture when the church saints are raised, and others holding that it will occur at the second coming (Dan 12:2—the writer prefers the latter view)…all unsaved people of all time will be raised after the millennium to be judged and then cast into the lake of fire forever (Rev 20:11–15). At their resurrection they will apparently be given some sort of bodies that will be able to live forever and feel the effects of the torments of the lake of fire.[2]

The following illustration may be helpful:

The Number and Order of the Resurrections.png

     As a special note, all children who die before reaching God consciousness have heaven as their home. They are given resurrection bodies and will spend eternity in the presence of God. Robert Lightner states:

In the Bible, infants, little children, and others who cannot believe are neither told to believe nor expected to do so.  They are not classified as wicked evildoers and rejecters of God’s grace.  It is always adults who are addressed, either directly or indirectly, regarding these matters.  Because the Bible has so much to say about those who cannot believe and yet says nothing about their being eternally separated from God because of their inability, we conclude that they have heaven as their home.  They die safely in the arms of Jesus.[3]

       Those who reach the age of God consciousness are accountable for their own lives. How each person responds to God determines his eternal destiny. Man cannot save himself, as he is severely damaged by sin and totally depraved (Rom 5:6-10; Eph 2:1-3). Today, the Gospel message of Jesus Christ is clear. The good news is, “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16; cf. 1 Cor 15:3-4). Salvation is as simple as, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Dr. Steven R. Cook

Related Articles:

[1] John F. Walvoord, Major Bible Prophecies (Grand Rapids: Michigan, Zondervan Publishing, 1991), 379.

[2]Charles C. Ryrie, “Resurrections” A survey of Bible doctrine (Chicago, Ill.: Moody Press, 1995), 182-183.

[3] Robert P. Lightner, Safe in the Arms of Jesus (Grand Rapids, Mich., Kregel Publications, 2000), 15-16.

Only What’s Done for Christ Will Last

     Old-Man-walkingGod knows the frailty of every man, “He is mindful that we are but dust” (Psa 103:14).  David courageously asked the Lord, “make me to know my end and what is the extent of my days; let me know how transient I am. Behold, You have made my days as handbreadths, and my lifetime as nothing in Your sight; surely every man at his best is a mere breath” (Psa 39:4-5).  Job perceived the brevity of his life and declared, “I will not live forever…for my days are but a breath” (Job 7:16), and James wrote, “you are just a vapor that appears for a little while and then vanishes away” (Jam 4:14b). 

     It is often true that when we’re young we do not think about the brevity of life, but as time advances we’re prone to reflect on such matters.  Wisdom calls us to live with a mind set on eternity, for at any moment God may pluck us from this world and bring us into His presence.  Before we were born, God determined all the days of our lives, as Scripture reveals, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Psa 139:16). 

     It’s a sign of spiritual maturity when a believer lives in the reality of his own mortality and adopts a biblical perspective on God and eternity.  Such a believer does not concern himself with the daily affairs of this world, except how he might please the Lord and show love to others (2 Cor 5:9; 1 Th 4:9).  The growing Christian realizes there is no eternal value in the accumulation of wealth, nice homes or expensive cars, as these are only fuel for the great fire (2 Pet 3:10-12; Rev 21:1).  This does not mean the believer cannot enjoy wealth if God gives it; certainly he can (Eccl 3:12-13; 5:19-20; 9:9).  Rather, the mature believer does not hold tightly to material things, but walks in the truth that one life will soon be past, and only what’s done for Christ will last.  It is on God and heaven that the believer must focus his thoughts and energy, for “he who confesses that there is nothing solid or stable on the earth, and yet firmly retains his hope in God, undoubtedly contemplates a happiness reserved for him elsewhere.”[1] 

The Vanity of Man as Mortal

Teach me the measure of my days,

Thou Maker of my frame;

I would survey life’s narrow space,

And learn how frail I am.

A span is all that we can boast,

An inch or two of time;

Man is but vanity and dust

In all his flower and prime.

See the vain race of mortals move

Like shadows o’er the plain;

They rage and strive, desire and love,

But all the noise is vain.

Some walk in honor’s gaudy show,

Some dig for golden ore;

They toil for heirs, they know not who,

And straight are seen no more.

What should I wish or wait for, then,

From creatures earth and dust?

They make our expectations vain,

And disappoint our trust.

Now I forbid my carnal hope,

My fond desires recall;

I give my mortal interest up,

And make my God my all.

Isaac Watts

 

Dr. Steven R. Cook

Related Articles:

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[1] John Calvin, Institutes of the Christian Religion, II (Bellingham, WA: Logos Bible Software, 1997) chapter x, section 15.

The House of Mourning

It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart. Sorrow is better than laughter, for when a face is sad a heart may be happy. The mind of the wise is in the house of mourning, while the mind of fools is in the house of pleasure. (Eccl 7:2-4, NASB)

       When I was younger (in the 80’s) I spent a lot of time partying. Feasting and laughter was all I wanted. I never spent a day mourning for anyone or anything, but then I never thought about the end of life either. Solomon says, “The mind of the wise is in the house of mourning, while the mind of fools is in the house of pleasure” (Eccl 7:4). According to James Smith, “The fool is one who thinks only of the present; he lives for the hour. He shuns places of sadness and death, because they contradict his lifestyle.”[1] I was a fool.

     woman mourningThere is a place for laughter and joy and celebration, and there is a place for weeping and mourning. Wiersbe states, “Laughter can be like medicine that heals the broken heart, but sorrow can be like nourishing food that strengthens the inner person. It takes both for a balanced life, but few people realize this.”[2] Earlier in the book of Ecclesiastes, Solomon declared there’s “a time to weep and a time to laugh; a time to mourn and a time to dance” (Eccl 3:4). The Bible clearly recognizes both. However, when comparing mourning with feasting, and sorrow with laughter, Solomon says, “it is better to go to a house of mourning than to go to a house of feasting” (Eccl 7:2), and “sorrow is better than laughter” (Eccl 7:3).

       When a man enters the house of mourning he is faced with the reality that someday he will die, and this experience can be healthy, when viewed from the divine perspective. Solomon wants us to know that death is “the end of every man, and the living takes it to heart” (Eccl 7:2). According to Barry Davis, “Such a perspective forces the individual to face the reality of death toward which all life inevitably points.”[3] Not only does the house of mourning make us think about the day of our death, but it can also draw our thoughts toward heaven and make us think about God and where we will spend eternity. When a man is on his deathbed, he does not ask for a book on science, or a book on history, or a book on mathematics, rather he asks for THE BOOK, because he knows his days are near. May the fear of the Lord “teach us to consider our mortality, so that we might live wisely” (Psa 90:12, NET). 

I walked a mile with Pleasure;
She chattered all the way,
But left me none the wiser
For all she had to say
I walked a mile with Sorrow,
And not a word said she;
But oh, the things I learned from her
When Sorrow walked with me!

—Robert Browning Hamilton

 

Dr. Steven R. Cook

Related Articles:

  1. The Gospel Explained
  2. Suffering that Builds Christian Character 
  3. God is Our Refuge and Strength 
  4. Biblical Self-Talk 
  5. Rejoice, Pray, and Give Thanks  
  6. Faith Strengthening Techniques 
  7. When Life Gets Tough 
  8. When God Gives Us a Test
  9. Walking with God 
  10. Advancing to Spiritual Maturity
  11. Knowing and Doing the Will of God
  12. The Life of Faith
  13. Guard Your Heart 
  14. Suffering and Depression  
  15. The Suffering Servant of Isaiah 53  
  16. God Wrestled with Jacob  
  17. Early Church Persecutions  

[1] James E. Smith, The Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996), Eccl. 7:2–4.

[2] Warren W. Wiersbe, Be Satisfied, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 19.

[3] Barry C. Davis, “Ecclesiastes 12:1-8—Death, an Impetus for Life” Bibliotheca Sacra, 148 (1991): 301.