Those Who Never Knew

10 August, 201327 August, 2013Marissa

Since I was very young, I’ve been taught what happens after death. At a basic level, I understood what our faith teaches and believed it — those who die in faith will be resurrected when Christ returns and live and reign with Him for 1000 years, then those who did not believe during their lifetime will be resurrected and given a chance to learn before the final judgement. I could not, however, give anyone who asked about my beliefs a more thorough explanation than the brief outline I just gave here.

Recently, I’ve been spending most of my study time in Romans as I work on a paper about Old and New Covenants — the differences and similarities, what was changed/updated by Christ’s sacrifice, what stayed the same, things like that. I think my prayers for guidance in studying this topic are being answered, and I’ve been pleasantly surprised to learn more about other aspects of my faith as well. I’m sure my understanding is still shallow, but I feel like I can finally start writing about both the covenants (the subject of future blog posts, I’m sure) as well as today’s subject, which is an aspect of the question, What happens after death?

Going to hell?

One thing I’ve always wondered about groups I would call “mainstream Christianity” is how they are comfortable believing that God would condemn people to hell simply for never having heard the truth. I know some wonderful people who do believe this, but it puzzles me. Think how many people that includes throughout history. There were people in the years before Christ who never even heard of the God of Israel, much less understood Him. There were people beyond the reach of the early Christian church who never heard the gospel preached. There were people whose first encounter with “Christianity” was a forced baptism before they were enslaved to mine gold or work plantations. There are children who were aborted or killed as infants who never had a chance to live at all or learn anything.

Why would a God who loved the world so much “that He gave His only begotten Son” and Who “is longsuffering toward us, not willing that any should perish but that all should come to repentance” condemn people who have never understood His truth? (John 3:16; 2 Pet. 3:9).

Those who “perish without law”

Ever since creation, all human beings have sinned (Rom. 3:9). No one is inherently righteous, not matter how closely they adhere to the letter of the law — “by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Rom. 3:20). In other words, the law given in the Old Testament lets us know we are sinning, but until Jesus Christ’s sacrifice there was no way for us to be cleansed of sin.

So, what about people who never understood or heard the law which gives “knowledge of sin”? In Romans 5:13, it states that “until the law sin was in the world, but sin is not imputed when there is no law.” This hearkens back to a statement made in Romans 2:12: “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law.”

These verses give us key insight regarding how God will judge the world. He is not unrighteous or cold-hearted, and does not delight in seeing people perish because of ignorance. For many, this means He will be patient beyond their deaths and give them a chance to know Him in the resurrection.

Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books (Rev. 20:11-12)

Reason for hope

The incredible grace that God and Jesus offer includes not condemning people who don’t have a clue what they are doing. While Their righteousness does demand a penalty for sin, They are also defined by love (1 John 4:8, 16) and allow for repentance once people acknowledge the truth and turn from their sin (2 Tim. 2:25). For some, that is happening now or will happen in their physical lifetimes. For others, this will not be until the resurrection.

Who Is My Neighbor?

3 August, 20133 August, 2013Marissa

Some time ago, I was reading through the parable of the good Samaritan, and asking much the same question as the certain lawyer who prompted the parable: “who is my neighbor?” (Luke 10:25-37). The parable itself makes this answer pretty clear, but I still decided to look up the Greek word for “neighbor,” just to see if there was something I might have missed.

The word is plesion (G4139). It means generally the same thing as our English word “neighbor,” someone who lives near us. Even so, I found the way Zodhiates phrases the definition in my study Bible worth sharing:

It means neighbor, fellow man or fellow creature, indicating primarily an outward nearness or proximity. Occurs in Luke 10:29, the parable of the Good Samaritan, which teaches that he who is outwardly near us should be the object of our concern in spite of the fact that there are no ties of kindred or nation between us.

Other words, if someone is anywhere near you — if you can see, hear, or know of them — they are your neighbor and you have a responsibility to them.

Love Your Neighbor

Thinking about this fact has made me feel guilty on numerous occasions. For example, I had classes with some people I disagreed with and flat-out didn’t like, but at least for the four hours a week that we were in the same classroom, they were my neighbors.

Jesus Christ said, “the first and great commandment” is to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” The second commandemnt “is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matt. 37-40). The commands to love sum up a main message of the Bible.

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (Romans 13:8-10)

It is vitally important that we learn to love our neighbors. And not just the ones we like, because the same word for love — agape — is used when Jesus tells us, “Love your enemies” (Matt. 5:44).

Learning to Love

In Mere Christianity, C.S. Lewis said, “Do not waste time bothering whether you ‘love’ your neighbor; act as if you did. As soon as we do this we find one of the great secrets. When you are behaving as if you loved someone, you will presently come to love him.” Acting as if we love a person is a better first step than trying to develop warm fuzzy feelings for someone we don’t like. The feelings we usually associate with love are optional, caring about the person’s well-being is not.

Agape (G26) and its root word agapao (G25) are best defined as “affectionate regard, good will, benevolence.” They indicate “a direction of the will” and differ “from phileo (5368), to love, indicating feelings, warm affection” (Zodhiates). The agape kind of love can involve emotions, and frequently does, but it is more concerned with an active decision to care about the well being of another person. Love is a choice, and if we want to become like God, it is a choice we must learn to make.

Being Born of God

27 July, 201326 July, 2013Marissa

In many ways, this is a continuation of two previous posts, but I think it will be the last on this topic (at least for a while). As part of the adoption process that makes us younger brothers and sisters of Jesus Christ, we must go be “born again” (most translations put it).

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Pet. 1:22-23)

In James, it is said that the Father “brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.” (1:18, NKJV). This verse, along with many verses talking about the change wrought in us by the Holy Spirit, give us an idea of what being “born again”involves.

For as many as are led by the Spirit of God, they are the sons of God (Rom. 8:14).

Becoming God’s Family

Once we receive the Holy Spirit and God and Christ start working in our lives, we begin the process of becoming part of Their family. Because we have been adopted and redeemed, we are called children of God.

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is (1 John 3:1-2)

Though we are considered part of God’s family now, as long as we continue in faith, there is much more promised to us in the future.

Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God. … unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.” (John 3:3, 5-8, NKJV)

Being born “of the Spirit” involves a change of heart and character that will allow us to enter the kingdom of God. It is a process that begins with Jesus Christ’s sacrifice making us fit to be adopted into Their family, and continues until our death or Christ’s return.

New Life

The word used to describe us as “born” of God is gennao (G1080). It is a general word for producing offspring, used of both begetting and bearing children. Zodhiates says it is also “spoken of God begetting in a spiritual sense which consists in regenerating, sanctifying, quickening anew, and ennobling the powers of the natural man by imparting to him a new life and a new spirit in Christ (1 John 5:1). Hence, Christians are said to be the sons of God (Rom. 8:14; Gal. 3:26; 4:6).”

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through Him. Herein 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 4:7)

This new life and new spirit that we partake of when God and Christ begin the process of making us their children transforms our lives. As we become part of God’s family, the characteristics of God will become more and more evident in our lives until we receive “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Pet 1:4-5).

Our Elder Brother

20 July, 201320 July, 2013Marissa

Since writing about adoption last week, I’ve been pondering related aspects of becoming children of God. I described what is called “adoption” in Romans 8 and 9, Galatians 4, and Ephesians 1 as “the process by which we become God’s children.” There is much more to it, however, and I’m hoping this post will begin to explore our relationship to God and Christ as people who They want to become members of Their family. To do this, I think it is important to spend time studying our Elder Brother, Jesus Christ (see Hebrews 2:9).

Only Begotten

It should be obvious that our relation to God as His children is different than the relationship Jesus has as His Son. After all, “the Word was with God, and the Word was God” before He became “flesh, and dwelt among us” (John 1:1, 14). As such, John uses a different Greek word to distinguish Jesus Christ from believers who are called children of God. The word is monogenes (G3439), meaning an only child. Zodhiates says the word appears to “serve to distinguish the Sonship of Christ to God from that spoken of other beings, i.g. Adam (Luke 3:38), angels (Job 1:6), or believers (John 1:12).”

For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved. He that believeth on Him is not condemned: but He that believeth not is condemned already, because He hath not believed in the name of the only begotten Son of God. (John 3:16-18)

Firstborn

Though He is described as the only begotten Son of God, Christ is not intended to be an only child. Rather, God has predestinated us “to be conformed to the image of His Son, that He might be the firstborn among many brethren” (Rom 8:29). The word for “firstborn” is prototokos (G4416), and it is used as a title of Jesus Christ in five NT passages. In all these cases, Zodhiates points out that the word can mean firstborn child, but also and identifies “Christ as the preeminent or ranking member of the group” in Romans 8, and indicates an “an inherent right [to rule] by virtue of His nature” when the word is used in Colossians 1.

In Whom we have redemption through His blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: for by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him: and He is before all things, and by Him all things consist. And He is the head of the body, the church: Who is the Beginning, the Firstborn from the dead; that in all things He might have the preeminence. (Colossians 1:14-18)

One meaning Zodhiates does not discuss is the first one that popped into my head. I would be curious to know why it isn’t in his dictionary, simply because it seems to obvious to me and I wanted to at least read a reason for it’s exclusion.

“Firstborn” implies there are other children. If I did not have siblings, I would be an only child. Since I have a younger brother and sister, I am a firstborn. Similarly, Christ being called the “firstborn of the dead” reassures me that He is not the only one who will be resurrected, simply the first. Calling Him the “firstborn among many breathren” gives me hope that I might be counted worthy to be one of His younger siblings.

Adoption

13 July, 201313 July, 2013Marissa

About two years ago I read a booklet that claimed it is a “misunderstanding” to describe Christians as “adopted” children of God “rather than His actual begotten sons.” The bulk of the booklet was excellent and had nothing to do with this topic, but I wanted to bring this up by way of introduction. If I had not felt uncomfortable with the way this part of the booklet was phrased, I probably never would have looked into the concept of “adoption” in the New Testament.

Once I began studying it, I started to think that adoption as presented in the NT is a way of describing the process by which we become God’s children. We were once separated from God by our sins, but because of Christ’s sacrifice we have been brought into God’s family (Col. 1:21-22; 1 Jn. 3:1-2). They are calling people who were once outside Their family and making them children. Sounds like adoption to me.

Romans 8

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together (Rom 8:14-17)

The word “adoption” used here comes from the Greek word huiothesia (G5206). When looking at the history of this word, there is no question that its intended meaning is adoption. Spiros Zodhiates says it is used “of the state of those whom God through Christ adopts as His sons and thus makes heirs of His covenanted salvation.” He goes on to explain that,

Paul in these passages is alluding to a Greek and Roman custom rather than a Hebrew one. Since huiothesia was a technical term in Roman law for an act that had specific legal and social effects, there is much probability that Paul had some reference to that in his use of the word. Adoption, when thus legally performed, put a man in every respect in the position of a son by birth to him who had adopted him, so that he possessed the same rights and owed the same obligations. Being a huios, a son, involves the conformity of the child that has the life of God in him to the image, purposes, and interests of God and that spiritual family into which he is born.

Several verses later in Romans 8, the same word is used again.

For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body (Rom.8:22-23)

Adoption as Redemption

In Romans 8:23, “adoption” is so important to this process of becoming God’s sons that it is equated with “redemption.” This is not an isolated comparison.

Even so we, when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ (Gal. 4:3-7)

These verses tell us that Jesus Christ came with the purpose of redeeming us in order that “we might receive the adoption.” In such a context, adoption sounds like a description of the process by which God takes people who were not part of His family and makes us His children.

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved (Eph. 1:3-6)

Adoption — being redeemed from sin and placed in God’s family — is something we were predestined to “according to the good pleasure of His will.” Another usage of huiothesia underscores the importance of this concept. In Romans 9:4, adoption is listed alongside “the glory,” “the covenants, “the giving of the law,” “the service,” and “the promises” as something which God gave to Israel (Rom. 9:1-5).

No Longer Orphans

Though Paul is the only New Testament writer to use the Greek word huiothesia in his writings, the concept of adoption is not isolated to his letters. When Jesus Christ promises in John 14:18 “I will not leave you comfortless: I will come to you,” the word “comfortless” is translated from orphanos (G3737). In the Septuagint, this same word is used in Psalm 68:5 to describe God as “A father of the fatherless.”

Zodhiates says this word is derived from “an adjective not found in the NT meaning obscure, dark, because the orphan is often little esteemed and neglected and thus forced, as it were, to wander in obscurity and darkness. Orphaned, bereved, spoken particularly of children bereaved of parents (James 1:27).” This darkness and obscurity perfectly describes the state we were in before Jesus Christ rescued us to be His adopted brothers and sisters.

From examining these verses, it seems clear that use of the word “adoption” in no way indicates we are anything less than God’s own children. Like the Roman custom Paul was likely referencing, this adoption takes someone previously not in the position of son and makes them a child in every sense of the word.

Jesus The Christ

8 July, 20138 July, 2013Marissa

I’d like to share a quote from a book I picked up a couple weeks ago. I still haven’t decided whether or not I like Mysteries of the Middle Ages by Thomas Cahill, but it has given me several things to think about. For example, there is an interesting footnote to page 50, in which the author discusses the shift from approaching Christianity through a “Jewish conceptual framework” to a Greco-Roman view that disconnected Christianity from its Jewish roots.

By the time of Constantine, Jesus was already shedding his Jewishness; and the Greek word Christos (Christ), meaning ‘Anointed One,” a translation of the Hebrew mashiach (messiah), had become in effect Jesus’s surname.

The problem with this is that treating “Christ” simply as a surname can make us lose sight of an important aspect of Who He is and what He was sent to do. His names have meaning, but too often we pay no more attention to those meanings than we would to the fact that the names John Doe mean “God is gracious” and “a female deer.”

Christ, the Anointed, is a title that God gave Jesus. It is so important that it quickly became part of His name — the name “Jesus Christ” is used 198 times in the New Testament and “Christ Jesus” 58 times. “Lord and Christ” is how Peter referred to Jesus in his Acts 2 sermon.

This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on My right hand, until I make Thy foes Thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:32-36).

Looking For a Messiah

Having read from the scriptures we know as the Old Testament (some were discussed in this post last week), the Jews of Christ’s day were expecting an Anointed Savior to appear from the Lord. When Andrew (who became one of the 12 disciples) first met Jesus, he said, ““We have found the Messiah” (which is translated, the Christ)” (Jn. 1:41, NKJV). Even the Samaritan woman who Jesus spoke with at the well said, ““I know that Messiah is coming” (who is called Christ). “When He comes, He will tell us all things” (Jn 4:25, NKJV). In reply, Jesus said, “I who speak to you am He.”

The fact that the Jews were expecting the Messiah — the Lord’s Anointed, or masiyach (H4899) — is why He is referred to as “the Christ” seventeen times in the gospels. It is why John’s Gospel was written, so “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” (Jn. 20:31).

What Was He Anointed to Do?

The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. (Luke 4:18-19)

This scripture is one Jesus chose to read as He taught in the synagog at Nazareth on the Sabbath. After reading it, He said, “This day is this scripture fulfilled in your ears” (Luke 4:21). Quoted from Isaiah 61, this mission is what His anointing included. Here in Luke and Acts 10:38 are the only places I’ve been able to find where the word “anoint” is used this way in the NT, but I think it is safe to say that the anointing Jesus received from God included other roles, such as High Priest (Heb. 5:1-10).

If we forget the meanings contained in Jesus’s names, we lose sight of much more than just the Jewish roots of our faith. The fact that Jesus is the Christ, the One chosen and Anointed by God, is one of the founding principles of our faith, and should not be ignored if we seek to follow and honor Him.