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3. Responding To God’s Call (Ex. 3:11-4:17)

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We noticed in the last sermon in this series (Ex. 3:1-10) that Moses encountered God in a miraculous experience at the burning bush, a bush that was on fire but which did not burn up. The theological principle that we derived from that passage was that God appears to ordinary people in ordinary circumstances and reveals to them the extraordinary.

While Moses’ encounter with God revealed God to Moses in an awe-inspiring and life-changing way, Moses’ response to God was anything but exemplary. One wonders if Moses’ experiences up to that point somehow colored his worldview. After spending 40 years in Pharaoh’s palace and another 40 years looking after sheep in the back part of the desert, perhaps he had lost hope of ever being used by God. After all, he had tried once to intervene on behalf of one of his Hebrew brothers and been utterly rejected (Ex. 2:11-15). Even though he still knew his Hebrew identity, 40 years under the influence of the royal household and Egyptian culture could easily have caused him to forget the godly example of his faithful mother and his covenant relationship with the God of Israel. And another 40 years tending sheep could certainly cause him to lose his sense of purpose and conclude that this would be his lot for the rest of his life. That would certainly be understandable, wouldn’t it?

But, though Moses seems to have forgotten God, God had not forgotten Moses. In fact, in the eternal purposes of God, God had sovereignly chosen to use Moses in a very special way in His service, and the previous 80 years were years of preparation for this moment.

The passage we are studying today is a continuation of Moses’ encounter with God at the burning bush, specifically dealing with Moses’ response to God’s call to lead His people out of their misery in Egypt to “a good and spacious land, a land flowing with milk and honey” (Ex. 3:7-8). What we are going to learn in this passage is what Moses didn’t know, that when God calls us, he equips us perfectly for the commission that He gives us. That’s the theological principle in this passage. This is an important lesson because Moses didn’t get it. In fact, he is overwhelmed with the task and the obstacles that he thought he would face. Indeed, at a human level, what God was calling Moses to do was overwhelming, exceedingly daunting, plain scary. And so, in response to God’s commission in 3:10, Moses offers a series of objections (3:11-4:12) leading up to an outright refusal, which is met with God’s gracious provision (4:13-17). Notice firstly that…

I. Our Objections Do Not Obstruct God’s Purposes (3:11-4:12)

Moses presents four objections to God, four reasons why he could not accept God’s call and commission, all of which have to do with his sense of personal insufficiency.

Objection 1: His lack of confidence (3:11-12).But Moses said to God, ‘Who am I that I should go to Pharaoh, and bring the children of Israel out of Egypt?’” (3:11). No longer is Moses the bold, strong 40 year old man in Egypt, who could kill an Egyptian slave master singlehandedly. The last 40 years in the wilderness have erased his confidence. He had suffered a serious demotion from royalty to one of Egypt’s most-wanted assassins, from a prince to pauper. So, we can understand how, after all these years of tending sheep in the desert with no prospects of any change on the horizon, Moses could have a serious sense of personal inferiority. That’s understandable, isn’t it?

But what Moses didn’t know is that God had His eye on him all the time. God had chosen him for a task greater than anything he could have imagined. Indeed, the last 40 years tending sheep were not wasted. On the contrary, they had taught him much about leadership, for sheep are renowned for (1) their crowd mentality; (2) for wandering away, completely unaware of dangers that may lurk ahead of them; and (3) for their complete dependence on the shepherd to guard them and provide nourishment for them. If he could lead sheep, then he could certainly lead people. If he could lead the sheep around the Midian desert and find them food to eat and water to drink and protect them from wild animals, then would he not be able to do the same for the Israelites? Did he not possess the leadership skills and experience to quite easily lead that vast population out of Egypt to the promised land of Canaan?

Moses’ objection sounds more like an expression of deep humility, doesn’t it? “Who am I to lead the Israelites out of Egypt? Surely there are others better qualified and more skilled than I.” But this isn’t about humility, this is about a lack of confidence, not lack of confidence in self but lack of confidence in God. After all, God had seemingly abandoned Moses just when he was intervening to use his strength and position to advance the plight of God’s people. If He had abandoned him then, could he trust Him for the future, especially a future that would be fraught with tremendous obstacles, including Pharoah himself?

Yes, Moses could trust God for the future and for everything that he needed. God replies, “I will be with you” (3:12a). That’s all Moses needed – God’s presence with him. The expression “be with you” indicates intimacy, presence, guidance, provision, protection. In other words, everything that Moses would need, God would provide. This was the same expression of encouragement that Jesus gave to his disciples just before he ascended back to heaven and before they would face tremendous tests of their newfound faith: “Remember, I am with you always, to the end of the age” (Matt. 28:20).

Furthermore, if God’s promise of his presence was not be enough to give comfort and confidence to Moses, God grants him a further assurance and promise by way of a sign: And this will be a sign to you that I am the one who sent you: when you bring the people out of Egypt, you will worship God at this mountain” (Ex. 3:12b). Signs in Scripture often serve to affirm the authenticity of a person and / or to confirm what God had promised. God is telling Moses that when he and the Israelites leave Egypt, they will return to this very same mountain in the Midian desert where Moses is having this conversation with God, and that will be the sign that proves beyond any doubt that (1) God has acted on their behalf and (2) that Moses’ leadership is divinely appointed. God is saying to Moses, “There, that’s a concrete promise that will prove My word is true. You can take it to the bank!”

We all have doubts from time to time about our ability to serve God or why God called us to serve him in a particular way or place. Like Moses we might well ask sometimes, “Who am I?” Indeed, I ask that myself quite frequently, not because I lack the confidence that God will enable me to do what He has called me to do, but because I am utterly dumbfounded as to why God would deign to use me in this ministry at all. Who am I? Let us constantly wonder at the grace of God in using us in any way He chooses, but let us not doubt the power and provision of God to get the job done. Serving God is not our ministry – it’s His. I love Hudson Taylor’s motto and have quoted it often: “Depend on it. God’s work done God’s way will never lack God’s supply.”

You would think God’s gracious promise would be enough to satisfy Moses’ doubts, wouldn’t you? But no, Moses has another objection…

Objection 2: His lack of knowledge of God (3:13-22). “If I go to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what should I tell them?” (3:13). In other words, if the Israelites challenged Moses’ authority and integrity by testing Moses’ personal knowledge of God, what was he going to say? He had to know the correct answer or his authority would be instantly in doubt. And well they might challenge him, knowing who he had been and what he had done. They would understandably be suspicious of him, given his track record. And if he didn’t answer correctly their hypothetical question as to God’s identity, they certainly would not follow him.

It seems that the hypothetical test that Moses is anticipating concerns three issues: (1) his personal knowledge of Israel’s God; (2) his authority to act as Israel’s leader; and (3) Israel’s relationship with God. As to the first issue, the question seems to be, is Moses himself a true follower of the God of Israel or had he abandoned God in favour of the pagan god’s of Egypt? In other words, exactly what God is Moses speaking on behalf of; who had authorized him for this mission and position? Was it the One true, covenant God of Israel - the God of Abraham, Isaac, and Jacob - or was it some other god that they did not know or recognize or trust?

As to the second issue, the question seems to be, was Moses usurping his authority again, just as he had when he killed the Egyptian slave master? To act in someone’s “name” is another way of saying, “Who is your authority for saying or doing this?” The answer to this question would be a critical test of Moses’ authenticity and credibility. But, in posing this hypothetical question that he may be asked by the Israelites, at least Moses recognizes that his only legitimate authority for this commission must come from God. He could not act on his own authority or self-will, as he had done previously.

As to the third issue, perhaps Moses was also concerned about the spirituality of the Israelites themselves. Perhaps, after 400 years of slavery in Egypt, they themselves had long forgotten the God of their fathers.

The sad thing is that Moses’ objection here seems to indicate that he himself did not know God, could not identify him, did not even know His name. And this after just having been told by God from the burning bush exactly who He is. “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob” (3:6). How much greater identification did Moses need?

To be fair to Moses, though, we too often face circumstances in which we make the excuse that we cannot speak for God because we lack sufficient knowledge of God and his Word. So, we are afraid to open our mouths lest we say the wrong thing or don’t have the right answer. Or, perhaps you are afraid to speak for God because you don’t know God.

It seems that God replies to Moses, “Don’t worry about asking me who you are (3:11), Moses, you just need to know who I am - ‘I AM WHO I AM’”(3:14). There is no higher or greater authority than the LORD himself. The one true God cannot be compared to anyone else. He is the uncreated One. The incomprehensible One. The incomparable One. The inexplicable One. The unchangeable One. He is omnipotent, omniscient, and omnipresent. He is not shaped by outside forces or circumstances. He is not influenced by, nor dependent on, nor obligated to anything or anybody. He is self-existing, self-dependent, and self-determined. He is the great I AM – the One with no beginning and no ending, the eternal One, the ever-present One, the One who was and is and is to come. This, then, is the One in whose name Moses would approach and lead the Israelites. “So, tell them that, Moses.” And “Say this to the Israelites: The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever; this is how I am to be remembered in every generation” (Ex. 3:15).

Thus, not only could Moses respond appropriately to the Israelites’ question, but he could add a wonderful promise from God - “I have promised that I will bring you up from the misery of Egypt to the land of the Canaanites…a land flowing with milk and honey” (3:17). In the name of the God of Israel, Moses could hold out to them the promise of deliverance from slavery in Egypt. That surely would persuade them to follow and trust Moses. No one else could possibly offer them that hope.

So, two objections dealt with – his lack of confidence (3:11-12) and his lack of knowledge of God (3:13-22). Surely that is sufficient to give Moses the confidence and the knowledge he needs to face the Israelites. But no, he has another objection…

Objection 3: His lack of credibility with the people (4:1-9). “What if they don’t believe me and will not obey me but say, ‘The Lord did not appear to you’?” (4:1). Now it’s not a matter of the Israelites questioning who had sent him, but whether they would believe him and obey him. Now it’s a matter of personal credibility. Well, he certainly had cause to wonder if they would believe him. Again, his track record wasn’t that great. Yes, he had attempted to protect the Hebrew slave who was being mistreated by the slave master, but then he had disappeared for 40 years. Where had he been? Who was he now? Would he abandon them again?

This time, God graciously gives him three miraculous signs by which he could prove his credibility and convince them that he had been sent to them by God. First, his miraculous rod - when he threw it to the ground, it became a serpent and when he took hold of it again it became a rod again (4:2-5). Second, his hand - when he put it into his cloak, it became leprous and when he put it into his cloak again it was restored to perfect health (4:6-7). Third, water from the river Nile - when he poured it on dry land it would become blood (4:9).

Amazingly, even these miraculous signs were not enough to assuage Moses’ doubts and fears and objections. There was one more…

Objection 4. His lack of oral ability (4:10-12). “But Moses replied to the Lord, ‘Please, Lord, I have never been eloquent - either in the past or recently or since you have been speaking to your servant – because my mouth and my tongue are sluggish’” (4:10). This is everyone’s biggest fear, I think, when called upon to speak publicly for God. Public speaking is, after all, a daunting task at the best of times. How much more so when called upon to speak to a multitude as vas t as the Israelites and to Pharoah, the very man who had hunted for Moses to kill him and from whom Moses had fled so many years ago. But, once more, God graciously and patiently provides comfort and assurance, saying, 11 Who placed a mouth on humans? Who makes a person mute or deaf, seeing, or blind? Is it not I, the Lord? 12 Now go! I will help you speak and I will teach you what to say” (4:11-12). The Creator himself is surely able to empower us to speak for him and to give us the right words to say at the right time (cf. Lk. 12:12). This is God’s promise and assurance to Moses.

So, our objections do not obstruct God’s purposes. And notice secondly…

II. Our Refusals Do Not Restrict God’s Grace (4:13-17)

By this time, you would think that Moses would have been convinced by God’s grace and patience, and by God’s provision for his weaknesses and fears in response to his objections. But did all of that satisfy Moses? Did it give him the courage and confidence he needed? Did he willingly submit and say, “Here am I, send me?” No! If you can believe it, after all God’s gracious assurances, promises, and miraculous signs, Moses said, “Please, Lord, send someone else” (4:13). After all his objections and God’s responses, Moses refused to go and be used by God. He says, “Send someone else. I’m not going.”

I wonder how often we, perhaps unwittingly, refuse God’s call on our lives. God wants to use us and assures us of his presence and power for his service, and yet we refuse. Now it’s not about fears or doubts or excuses. Now it’s about outright refusal. This is not an emotional response when faced with a frightening prospect. No, this is a volitional response, an emphatic refusal to obey God. But notice that…

When we refuse God’s call to serve, He provides us with assistance. “Then the Lord’s anger burned against Moses” (4:14a). Even though God is, understandably, angry with Moses for all his objections (3:11-4:12), yet He still offers Moses a way to overcome his fourth objection concerning his lack of oral ability: 14b Isn’t Aaron the Levite your brother? I know that he can speak well. And also, he is on his way now to meet you. He will rejoice when he sees you. 15 You will speak with him and tell him what to say. I will help both you and him to speak and will teach you both what to do. 16 He will speak to the people for you. He will serve as a mouth for you, and you will serve as God to him” (4:14-16).

Though we may overstep the mark, we can never overstep God’s grace. When Moses objects to serving God because he lacks oral ability, then God graciously provides Aaron to act as Moses’ spokesperson. Moses would receive God’s word, pass it on to his brother Aaron, and Aaron would communicate it to the Israelites. God has responded to all Moses’ objections and he has swept aside Moses’ refusal. Now he must go and the staff in his hand would be a reminder and assurance of God’s presence with him and that God can and will do miraculous things through him.

When we refuse God’s call to serve, He provides us with assistance. And…

When we refuse God’s call to serve, He provides us with confidence. God says to Moses: “And take this staff in your hand that you will perform the signs with” (4:17). Moses would have two sources of comfort and confidence as he takes on this huge task that God has assigned to him. First, he has his brothers would will be his spokesperson (4:14-16). Second, he has his staff (rod) which will be his source of power (4:17). He felt inadequate and weak, as we all do from time to time, but God is greater than our fears. Indeed, it is in those very times when God emboldens us for His service.

Don’t you just marvel sometimes at the amazing grace of God? Isn’t it just thoroughly astounding how God meets our needs and responds to our weaknesses in order that we can have the inestimable privilege of serving Him? Don’t you just wonder sometimes why? Why would God bother with me? Have you ever wondered why God would not just choose someone else rather than put up with your fears and refusals? Well, it’s because God has chosen to use imperfect vessels to achieve his purposes. As the apostle Paul says, “Now we have treasure in clay jars, so that this extraordinary power may be from God and not from us” (1 Cor. 4:7). Through frail, failing, feeble, and finite human beings, God brings glory to himself.

You see, God does not call us to serve him without first teaching us our weakness and then equipping us appropriately for the task. The apostle Paul was acutely aware of his own weakness: “But he (the Lord) said to me, ‘My grace is sufficient for you, for my power is perfected in weakness.’” (2 Cor. 12:9a). This promise and assurance renewed Paul’s courage to press on and to be content with his situation: 9b Therefore I will most gladly boast all the more about my weaknesses, so that Christ’s power may reside in me. 10 So I take pleasure in weaknesses, insults, hardships, persecutions, and in difficulties, for the sake of Christ. For when I am weak, then I am strong” (2 Cor. 12:9b-10). That is a wonderful state to be in – content in our circumstances and strong in our weakness.

There were many other servants of God who were empowered by God to serve him despite feeling their own weakness. David, who, after defeating the giant Goliath, was driven out of the royal household, hunted like an animal by Saul, and lived in exile before being elevated to become king of Israel. Elijah also experienced utter weakness when he had to drink water from a brook and was fed by ravens, all before God used him mightily.

I suppose when we are called by God to serve him, a feeling of weakness and inability is natural and even necessary, asking like Moses, “Who am I?” Or, as the apostle Paul asked, “Who is adequate for these things?” (2 Cor. 2:16). But it doesn’t stop there. Our feeling of inadequacy is not an excuse. Rather, we need to rest in God’s comfort, be confident in God’s assurance, and move forward in God’s power, understanding that the issue is not about who I am, but about who God is, the great “I AM.” Again as the apostle Paul put it, “It is not that we are competent in ourselves to claim anything as coming from ourselves, but our adequacy is from God” (2 Cor. 3:5). That’s the point!

Final Remarks

Is it not true, that we are, in so many ways, like Moses. We have the same weakness of faith. We have the same fears about serving the Lord. We have the same objections and excuses for not responding to God’s call. We have the sae questions about God’s commission. Like Moses, we are prone to settle for far less than God calls us to. It seems that Moses would have preferred to stay as a shepherd of sheep rather than a shepherd of God’s people. I suppose in many ways that would have been a simpler life. I can understand why Moses was fearful of God’s call to lead the Israelites out of Egypt, from the known to the unknown. But what a blessing he would have missed if he had refused to obey God. Think of all the wonderful manifestations of God’s power Moses would have missed – the plagues, the Red Sea crossing, the manna in the wilderness, the water from the rock, the brazen serpent.

When God calls us He often pushes us out of our comfort zone into new places, new activities, new responsibilities. By nature we shrink back from such radical changes in our lives, preferring instead to stay in familiar places, with familiar activities, and familiar responsibilities. It’s a bit like taking a new job, isn’t it? Those first few weeks can be so threatening, so uncomfortable that we often feel like turning back. But as with Moses, so with us, God never fails to give us all that we need – courage, material resources, wisdom, discernment, vision, helpers, confidence in Him rather than ourselves, and even the words we need to say at just the right time.

I have experienced this many times in my life. For example, in 2012 I was teaching pastors in Burkina Faso, West Africa. My colleague there showed me a piece of land on which he believed God wanted him to build a Christian school. When I saw it I couldn’t believe that it was possible or would ever come to anything because it was in a rural area with no houses in sight. And besides, why and how would God use me for such a project. My ministry is teaching pastors, most of whom have not had the opportunity to get formal theological education. So, when my colleague first suggested this project to me, I pulled back. I didn’t see how starting a Christian school had anything to do with my teaching pastors. In addition, I didn’t know how to raise the funds for such a project. Anyway, somewhat reluctantly, I agreed to come back to Canada, make his vision known, and see where it would go. Frankly, I didn’t expect it to go anywhere. I thought that my colleague’s idea was good but not one that I could participate in.

Well, that was then and this is now. Through the encouragement of others and the prompting of the Holy Spirit I came to the conclusion that my colleague’s vision and my partnership with him in it were from the Lord. The result today is the Gampela Christian Education Centre that includes a school with about 400 students, a preschool with over 300 students, a church, a medical clinic, a vocational training school for young adults, and a pastoral training centre!

Through this ministry opportunity I have witnessed God work in marvelous ways, all of which I would have missed if I had not been prompted by God and encouraged by friends to help with that ministry. Perhaps you have had the same experience. When God first opened a door of opportunity for you to serve Him, you couldn’t see any future in it, or you felt inadequate or just plain scared. But when you began the journey, you experienced God’s incontrovertible activity, leading you, providing for you, achieving His purposes that you couldn’t see before.

It seems that God does not unfold to us his intentions in five year plans. We need to learn to “walk by faith, not by sight” (2 Cor. 5:7). I have been trying to learn that lesson throughout my adult life and probably will continue to learn it to the end, when our faith will be replaced by sight and earth exchanged for heaven. “For now we see only a reflection as in a mirror” writes the apostle Paul, “but then face to face. Now I know in part, but then I will know fully, as I am fully known” (1 Cor. 13:12).

Finally, let us take courage that despite our past failures, weaknesses, and lack of faith, God prepares us for future service that is beyond anything we could ask or think. That might mean time in the desert tending sheep, but that isn’t wasted time. That is the time when our prior hurts, rejection, self-will, and failures recede from view, and we receive training for what is needed for the future. Tending sheep in the desert might not seem like training for leading God’s people out of Egypt, but it surely was. Moses learned from sheep how to move them along from place to place, what food and water they needed and where to find it, how to respond to their animal objections, how to stop them from going astray, and how to protect them from harm and danger. And after 40 years of training, God called Moses to a task that was humanly impossible, but perfectly possible by God. May we learn these lessons and trust God for anything He calls us to.

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A Brief Word Study on Σκύβαλον

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(neuter noun, used once in the New Testament [Phil 3:8])

This essay is a basic diachronic word study on a rare term, found only once in the New Testament, in Phil 3:8. The NET Bible renders this verse as follows: “More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!–that I may gain Christ…”

Most other modern English versions have ‘rubbish’ (ESV, NRSV, NKJV, NIV, NAB, REB) or ‘garbage’ (TEV, NJB, TNIV) for the term. At issue is more than whether slang is used in the NT; the sense of Paul’s view of is former life—his life apart from Christ—is involved. If mere ‘rubbish’ is the force, then a sense of worthlessness is in view; if ‘dung’ is the force, then both worthlessness and revulsion is in view.

Rather than be fully explicit, this study will address the meaning in more genteel terms and use asterisks where the more sophisticated (or perhaps less sophisticated!) can supply the appropriate letters.

Range of Meaning

This word is used primarily for excrement, especially human excrement; secondarily for rubbish, dirt, leavings, etc. It is a NT hapax legomenon (Phil 3:8).

1. Dung, (Human) Excrement

(especially in the plural, as in Phil 3:8); or with a stronger emotive connotation (and the concomitant shock value), crap, s**t. NT: Phil 3:8* (debatable; may belong under definition 2); Other: Plu. 2.352d; Alex. Aphr. Pr. 1.18; Aret. SD 1.15; Artemid. Onirocr. 1.67; 2.14; Str. 14.1.37; J. BJ 5.571; 5.13.7; PFay. 119.7 (i/ii AD).1

Illustrations:

Josephus’ description of the conditions within the walls of Jerusalem during the final siege of the Romans in the Jewish War (66-73 CE) is intended to evoke the strongest reaction by his readers (Josephus, Jewish War 5.571):

. . . the corpses of the lower classes thrown out through the gates amounted in all to 600,000; of the rest it was impossible to discover the number. They added that, when strength failed them to carry out the poor, they piled the bodies in the largest mansions and shut them up; also that a measure of corn had been sold for a talent, and that later when it was no longer possible to gather herbs, the city being all walled in, some were reduced to such straits that they searched the sewers and for old cow dung and ate the offal therefrom, and what once would have disgusted them to look at had now become food.

In Strabo’s description of the rebuilt Smyrna, he lauds the plans and efforts of Antigonus, Lysimachus, and the citizens, noting however one glaring flaw (Strabo, Geography 14.1.37):

But there is one error, not a small one, in the work of the engineers, that when they paved the streets they did not give them underground drainage; instead, excrement covers the surface, and particularly during rains, when the cast-off filth is discharged upon the streets.

Proportionately, the word seems to have occurred in the papyri and other non-literary documents far more frequently than in the literature. A good illustration is found in Papyrus Fayum 119.7 (c. 100 CE) in which Gemellus informs his son that the donkey driver has bought “a little bundle and rotten hay, the whole of which is decayed so that it is like crap.”

2. Rubbish, Dirt, Scraps, Leavings

NT: Phil 3:8* (debatable; may belong under definition 1); Other: Jul. Or. 5.179c; PCairZen 494.16 (iii BC); PSI 3.184.7 (plural, AD 292); Sirach 27.4; PRyl 2.149.22 (AD 39-40).

Illustrations:

In Sirach 27:4 the word bears emotive force, though it is not as dramatic as a vulgar rendering would suggest: “As when one sifts with a sieve, the refuse remains; so also the filth of man in his speech.”

But even in the first century CE the word was used occasionally with no shock value connotations. For example, in the collection of the Rylands Papyri 2.149.22 (39-40 CE) the writer speaks of animals grazing “on the gleanings of my vegetable-seed crop.” Thus “gleanings” or “table scraps” is a legitimate (though admittedly rare) nuance in use during the time of Paul.2

By the fourth century CE, the shock value of the term seems to have worn off, so much so that it is even seen as a proper name—cf. P. Oxy. 1.43, verso iii.25 (295 CE). Nevertheless, Chrysostom can refer to σκύβαλον as bearing the meaning of “manure” in Phil 3:8, but he seems unaware of its emotive force—even arguing that there is some value in manure! (Cf. Chrysostom’s commentary on Philippians, MPG 62:263-265, where he mentions the word twelve times).

As well, in the fourth century CE, the emperor Julian can use the term to describe the earth, though with intent to evoke some sense of disgust by way of contrast (Julian, Orations 179C):

But is not this Logos Attis, who not long ago was out of his senses, but now through his castration is called wise? Yes, he was out of his senses because he preferred matter and presides over generation, but he is wise because he adorned and transformed this refuse [our earth] with such beauty as no human art or cunning could imitate.

Related Terms3

Words from the σκυβαλ- root:

  • σκυβαλίζειν: to regard as dung, to treat contemptuously (D.H. Orat.Vett 1)
  • σκυβαλεύειν (a derivative from σκυβαλίζειν): to regard as dung, to treat contemptuously (Schol. on Luc. Nec. 17)
  • σκυβαλικός: scorned, filthy (Timocr. 1.6)
  • σκυβαλώδης: waste, dung-like (Anon. Londinensis 29.39)
  • σκυβαλισμός: contemptuous rejection; table crumbs (Polyb. 30.19.12; Ps.-Phocyclides 156)

Terms not from the σκυβαλ- root:

  • κοπρός: excrement, manure—especially as used in animal husbandry (i.e., not as a vulgar term) (Od. 9.329; Hdt. 3.22; Thphr. HP 2.7.4)
  • σκῶρ: dung, excrement (Ar. Ra. 146; Stratt. 9)
  • περίττωμα, περίσσωμα: excrement—apparently used as a medical term in particular (Arist. GA 724b26, HA 511b9; Epicur. Fr. 293; Meno Iatr. 4.35)
  • χέζω: to empty one’s bowels, to ease oneself (Stratt. 51; Id. Ach. 1170)

Summary

That σκύβαλον took on the nuance of a vulgar expression with emotive connotations (thus, roughly equivalent to the English “crap, s**t”) is probable in light of the following considerations: (1) its paucity of usage in Greek literature (“Only with hesitation does literature seem to have adopted it from popular speech” says Lang in TDNT 7:445);4 (2) it is used frequently in emotionally charged contexts (as are its verbal cognates) in which the author wishes to invoke revulsion in his audience; (3) there is evidence that there were other, more common and more acceptable terms referring to the same thing (in particular, the agricultural term κοπρός and the medical term περίσσωμα);5 (4) diachronically, the shock value of the term seems to have worn off through the centuries; and (5) a natural transfer of the literal to a metaphorical usage, in which disgust, revulsion, or worthlessness are still in view, argues for this meaning as well.6 Nevertheless, that its shock value was not fully what “s**t” would be is suggested in the fact that in the Hellenistic period (c. 330 BCE-330 CE) the word was also used on occasion for “gleanings” or “table scraps.”

Authorial Usage

The usage of this term in Phil 3:8 has been taken in two different ways (each with two variations of their own):

1. (Human) excrement

a. dung (without strong shock value)

b. crap, s**t (with strong shock value)

2. non-excrement

a. rubbish, refuse

b. table scraps, leavings

Some scholars feel that σκύβαλον in Phil 3:8 means “table scraps,” pointing to the connection with “dogs” in 3:2 (so Lightfoot [1881 commentary, p. 149]). But not only is the connection somewhat distant, and overly subtle, but the absolute negation of any value to the apostle’s former life outside of Christ would seem to require something stronger than “table scraps.” For this reason, others have suggested that “rubbish” is the best gloss for our term (so, apparently, Beare [116], and several modern translations). As Lang points out, however, “To the degree that the Law is used in self-justification, it serves the flesh and is not just worthless but noxious and even abhorrent. The two elements in σκύβαλον, namely, worthlessness and filth, are best expressed by a term like ‘dung’” (TDNT 7:447).

Moises Silva, whose expertise in lexical studies is well known, sees emotive connotations wedded to the word in Phil 3:8 (Philippians, 180):

And yet the apostle goes even further: what he once regarded highly he now finds revolting. There is no need to downplay the meaning of skybala with such equivalents as “rubbish” (NASB, NIV); while such a meaning is attested (cf. Sir. 27:4—the Greek term could be used of various kinds of filth), a specific reference to excrement is not uncommon and the KJV rendering “dung” is both appropriate and probable.

Silva goes on to say that the gloss “crap” would certainly communicate worthlessness, but is probably not strong enough to communicate revulsion (ibid., n. 20). He thus leaves the question of appropriate translation to the reader’s imagination.

Besides the reasons we have given for seeing shock value in the word (under “Summary” mentioned earlier), there is one other reason why the intertwined notion of worthlessness and revulsion seems to be related to human excrement. The context of Phil 3:1-8 is both polemical in tone and contrasting flesh vs. spirit in content. As Lightfoot pointed out, v. 2 refers to Paul’s opponents as “dogs.” But it does more than that—it also refers to them as “the mutilation.” This term is a play on words with “circumcision” (v. 3) and is only euphemistically translated as “those who mutilate the flesh.” The etymology of both words reveals the apostle’s true intent: “circumcision” (περιτομή) is made up of two roots which suggest “cutting around” while “mutiliation” (κατατομή) is made up of two roots which suggest “cutting down” or “cutting off.”7 Thus Paul is accusing his opponents of botching the job of circumcision so badly that the victim is left with mutilated genitalia. There is strong shock value in the apostle’s words here.

This statement is followed immediately by a diatribe on the lack of value of the flesh. Thrice in vv. 3-4 is “flesh” explicitly mentioned; it is further implied in references to circumcision (vv. 2, 3, 5). In this section Paul is essentially arguing that if his opponents could claim that the flesh had some value, he would be in a better position to do so. Yet he himself acknowledges that the flesh and his former life as a devout Jew are worthless; he counts them as nothing (v. 8). The crescendo of his argument is at the end of v. 8 where he says “indeed, I regard them as σκύβαλα that I might gain Christ.” Having said this, he launches into a positive presentation of his new life in Christ. If σκύβαλα is translated “s**t” (or the like), a word picture is effectively made: this is all that the “flesh” can produce—and it is both worthless and revolting. That the apostle is not above using graphic and shocking terms has already been demonstrated in vv. 2-3. The reason for the shocking statement in v. 8, then, may well be to wake up his audience to the real danger of his opponents’ views. It is not insignificant that there is precedent for the apostle’s white-hot anger over a false gospel being couched in not-so-delicate terms: his letter to the “foolish Galatians” is replete with such evocative language.

Conclusion

In Phil 3:8, the best translation of σκύβαλα seems clearly to be from the first group of definitions. The term conveys both revulsion and worthlessness in this context. In hellenistic Greek it seems to stand somewhere between “crap” and “s**t.” However, due to English sensibilities, and considering the readership (Christians), a softer term such as “dung” is most appropriate. The NET Bible, along with a few other translations, grasp the connotations here, while most modern translations only see the term as implying worthlessness. But Paul’s view of his former life is odious to him, as ours should be to us. The best translation, therefore, is one that picks up both worthlessness and revulsion, and probably a certain shock value.


1 BAGD, s.v. σκύβαλον, def. 1.

2 Even here it takes little imagination to see a derivative and metaphorical sense from the original notion of crap or s**t. One can easily imagine someone saying, “We were starving and so we went to a man’s field, but since the harvest had recently occurred, all that was left was σκύβαλα!”

3 None of the related terms occurs in the NT.

4 This would be expected if the term especially had an emotionally-charged force to it. Its paucity can be seen by a computer search of the Thesaurus Lingua Graecae (1990 version). Out of 3165 authors and over 65 million words (from Homer to 1453 CE), there are only 178 instances of σκύβαλον (for comparisons, see the following footnote).

5 A TLG search revealed 1736 instances of κοπρός and 2858 of περίσσωμα (or περίττωμα).

6 I recall reading a papyrus fragment some time ago in which sailors used this term as an exclamation of disgust when seagulls overhead emptied their bowels, but I have been unsuccessful in relocating the reference.

7 I am not here arguing for etymologizing as a legitimate approach to lexicography; however, the word-play seems to be intentional and the meanings of the terms in hellenistic Greek do indeed reflect their roots.

Related Topics: Grammar, Terms & Definitions

7. The Holy Spirit’s Ministries, Part V - Spiritual Gifts

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Spiritual Gifts

Another one of the Spirit’s ministries is giving spiritual gifts. What is a spiritual gift? Tony Evans succinctly described spiritual gifts this way: “A spiritual gift is a divinely bestowed ability given to every true believer in Jesus Christ in order to serve the church.”1 Charles Ryrie defined it as a “God-given ability for service.”2 The apostle Peter said spiritual gifts are channels by which God’s “grace” comes to the church.3 In 1 Peter 4:10, he said, “Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God.” The “one another” refers to believers in the church. When a person is using their spiritual gift, God’s grace comes through them to bless his people. In fact, the Greek word used for spiritual gifts is “charisma,” which comes from a “family of words related to grace and therefore means something like ‘grace gift’ or ‘free gift.’”4 It’s not that spiritual gifts don’t bless unbelievers—they do, especially the gift of evangelism. However, they seem to be primarily given by God to build up the church. For example, in 1 Corinthians 14:12, and 12:4-7, Paul explains that “manifestations of the Spirit” are given for “building up the church” and for the “common good”:

So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.”

Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good.

Later, in 1 Corinthians 12:11-16 (ESV), Paul says the Holy Spirit distributes gifts to believers, and because of this, the church is like a body—one person is the eye, another the hands, and another the feet. It says:

It is one and the same Spirit, distributing as he decides to each person, who produces all these things. For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body.

In considering the Spirit’s distribution of gifts to each believer, Daryl Aaron said this:

This means God has given each and every Christian a role and responsibility in the body of Christ and the supernatural ability, in the form of a spiritual gift or gifts, to fulfill it. He knows best how to orchestrate this, and we should be content with the gifts he chooses for us.5

Tony Evans’ comment about spiritual gifts are also helpful:

The reason the Spirit bestows His gifts on the church is that we are the ones charged with carrying out God's program in this age. When Jesus arose and ascended to heaven, He gave to His management team, the church, those tools necessary to pull off His kingdom work.6

Receiving Gifts

When do we receive spiritual gifts? It is clear from 1 Corinthians 12:13 that each person receives at least one gift at the baptism in the Spirit. Though a controversial doctrine, this refers to the moment when believers are made part of the body of Christ, which happens at salvation. At salvation, each person is made a part of Christ’s body, the church, and given a spiritual gift or gifts to serve Christ and his church.

With that said, there is evidence that God may also give spiritual gifts later on in life. For example, in 1 Timothy 4:14, Paul talks about his disciple, Timothy, receiving a gift through the elders laying hands on him: “Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.” This may be referring to Timothy’s ordination by elders into pastoral ministry. Apparently, he received some type of gift during that prophetic ministry. Paul apparently participated in the impartation of this gift. In 2 Timothy 1:6, he said, “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands.”

In addition, we have various Old Testament examples of people receiving gifts later in life. Moses received the gift of miracles at his calling to lead Israel. Elisha received a double portion of Elijah’s gifts when he replaced Elijah as the chief prophet to Israel. Also, the language used in 1 Corinthians about spiritual gifts implies that believers can still receive them after salvation. In 1 Corinthians 12:31, the church was called to “be eager for the greater gifts.” And, in 1 Corinthians 14:1, they are also called to “be eager for the spiritual gifts, especially that you may prophesy.” The fact that believers are called to desire them (and probably pray for them) implies that God may still impart them at strategic times after one’s salvation to meet the needs of a church, community, or nation. Furthermore, in 1 Corinthians 14:13, we read that the person with the gift of tongues is told to pray for the ability to interpret—asking the Lord for a complementary gift which, at that time, he did not have. It says, “So then, one who speaks in a tongue should pray that he may interpret.” We should also desire greater gifts and seek them through prayer, not to honor ourselves, but so that we can more effectively help others and build God’s church.

Lists of Gifts

What are the spiritual gifts? There are four major lists recorded in three different New Testament books: 1 Corinthians 12:8-10, 28-30, Romans 12:6-8, and Ephesians 4:11. Collectively, they are:

Administration/Ruling

Giving

Miracles

Apostleship

Healing

Pastor/Teacher

Discernment of Spirits

Helps/Serving

Prophecy

Evangelism

Interpretation of Tongues

Teaching

Exhortation

Knowledge

Tongues

Faith

Mercy

Wisdom

However, it should be noted that these lists are not meant to be exhaustive. For instance, Paul mentions celibacy, the ability to stay single, and, by implication, marriage as gifts in 1 Corinthians 7:7. He says, “I wish that everyone was as I am. But each has his own gift from God, one this way, another that.” Also, Daniel and Joseph had the ability to interpret dreams (Dan 2, Gen 41). Bezalel had ability, by the Holy Spirit, to be an expert craftsmen and work on the artistic crafts for the tabernacle (Ex 35). Therefore, it is clear that Paul and Peter weren’t trying to be exhaustive in the four major lists. It is probable that there are many other gifts, such as: intercession (the ability to be burdened and pray for long periods until God answers), casting out demons, leading worship, and many more.

Descriptions of Major Gifts

What exactly are the major giftings? Though most are clear, with a few, there is considerable debate over what exactly the gift is and how it manifests.

  • Administration/ruling is the ability to oversee and administrate in the church including event planning, overseeing budget and people, developing strategic ministries, etc.
  • Apostleship probably refers to the ability to build and oversee effective ministries for the kingdom (cf. 1 Cor 3:10, Eph 2:20). People with this gift typically serve as missionaries, church planters, and leaders of large ministries or denominations. They are often entrepreneurial by nature, multi-gifted, and shepherds of leaders. With that said, the gift of apostleship is different from the office of apostle, which was held by a limited number of people in the early church (Mk 3:13-19, 1 Cor 15:7-9, Rev 21:14). The original apostles established the foundation of the church through their teaching, mission work, leadership, and writing of Scripture (Eph 2:20). To become an apostle, they had to have seen the resurrected Christ (Acts 1:21–25, 10:39–41, 1 Cor 9:1, 15:7–8), been chosen by him for apostleship (Mk 3:14, Lk 6:13, Acts 1:2, 24, Gal 1:1), and worked miracles as a proof (2 Cor 12:12, Matt 10:1–2).7 Now that the foundation of the church has been established, it seems that the office of apostle has ceased (cf. 1 Cor 15:7-9)—though the gift of apostleship continues. The word “apostle” in the Greek (apostolos) simply means “sent one.” Therefore, those who are called, commissioned, and sent by a church or ministry organization to reach people in local or foreign lands may have the gift of apostleship. In addition, though a pastor is gifted to care for a local church, a person with the gift of apostleship may be especially gifted to care for and minister to churches in a region or even the universal church. Certainly, many gifted leaders, since the original apostles, have especially blessed, corrected, and protected the broader church through their teachings, writings, mission work, and leadership—people like Augustine, John Calvin, Martin Luther, John Wesley, William Carey, and Hudson Taylor, among others.
  • Discernment refers to the ability to discern spirits that are not of God by weighing their fruit against Scripture. Those with this gift have often been called the “watch dogs” of the church. When members are in danger of accepting hazardous teachings or activities in the church, the “watch dogs” identify the false spirits/doctrines and sound the alarm.
  • Giving refers to the ability to live sacrificially and therefore give generously to those in need and to help make disciples in the local church and abroad.
  • Knowledge probably refers to the ability to discern previously unknown information about a person (or situation) in order to speak God’s word to him or her. An example of this can be seen in how Peter prophetically rebuked Simon in Acts. He said to him, “For I see that you are bitterly envious and in bondage to sin” (8:23). This may be a picture of the “word of knowledge.” Others believe “knowledge” may refer to the original ability of the prophets and apostles to write Scripture. If this is true, this gift would no longer be in operation, since the Canon is complete.
  • Wisdom simply refers to the ability to give intelligent, enlightened counsel. In Scripture, people like Joseph, Solomon, and Daniel clearly had this gift, as they wisely counseled and guided people and organizations.
  • Mercy refers to the ability to feel and show compassion to those who are suffering or in need. In Acts, Dorcas is an example of someone with this gift; she was known for doing good and helping the poor (9:36).
  • Exhortation refers to the ability to encourage and challenge people in their relationship with God. Some people will not grow without being pushed by others. When Paul called the Corinthians spiritual “infants,” he was using his gift of exhortation, as he challenged and rebuked them for being worldly (1 Cor 3:1-4).
  • Prophecy refers to the ability to give a relevant and direct word from God. In the Old Testament prophetic books, most prophecy is “forthtelling” instead of “foretelling.” Forthtelling is properly diagnosing a person or situation and proclaiming an authoritative word from God that instructs or exhorts, based on Scripture. Foretelling refers to revealing previously unknown information about an individual, people, place, or event. In Acts 11:28, a prophet named Agabus prophesied about a severe famine that would afflict the land.
  • Teaching refers to the ability to understand and explain Scripture.
  • Helps/service refers to the ability to discern needs and the willingness to help in various situations. People with this gift are exceptional servants.
  • Pastor refers to the ability to spiritually care for and shepherd God’s people. These people often have some measure of the gift of teaching, which is one of the primary ways they care for people.
  • Evangelism refers to the ability to share the gospel and win people to Christ. These people often feel very comfortable around the lost. Christ was called a “friend of sinners,” as he commonly ate and drank with them (Matt 9:11, 11:19).
  • Singleness refers to the desire and ability to remain single in order to give a greater devotion to serving God and others. People with this gift typically feel very content being single and also have a greater control of their sexual desires (cf. 1 Cor 7:8-9).
  • Marriage refers to the desire and ability to commit to someone of the opposite sex in an exclusive union to honor God (cf. 1 Cor 7:7). Those with the gift of marriage will be more effective in building God’s kingdom in the marriage union than in singleness. It provides both protection from sexual temptation as well as a partner to serve God with.
  • Tongues refers to the ability to speak a previously unknown language as a form of worship and prayer to God. First Corinthians 14:2 says, “For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.” There is much debate over how this gift manifests. Some only believe it is demonstrated in human languages as seen in Acts 2:6-11, when the apostles spoke in unknown yet human languages as they praised God before unbelievers. Others believe tongues refers to a heavenly or angelic language, which can only be understood by one with the gift of interpretation (1 Cor 14:5, 13, 27). Some see both of these possibilities as true manifestations of tongues. In 1 Corinthians 13:1, when Paul talked about the tongues of men and angels, he was probably referring to these two manifestations of tongues.8 As with how the gift manifests, there is also controversy over how it should be used. Apparently, the gift was being used publicly in Corinth without any interpretation. Therefore, Paul rebukes them in 1 Corinthians 14 and tells them the gift is ineffective for evangelism, as unbelievers who hear the gift will think those speaking are crazy (v. 23), and the gift is ineffective for edifying believers (v. 16-17), as they don’t know what’s being said. Therefore, he tells them to practice this gift silently in church or with interpretation (v. 27-28). For this reason, this gift seems to be primarily a private prayer language.
  • Interpretation refers to the ability to interpret the gift of tongues (1 Cor 14:13, 27).
  • Miracles refers to the ability to do supernatural works. When Moses parted the Red Sea and brought water out of a rock, these acts were manifestations of the gift of miracles. Likewise, when Paul blinded Elymas the sorcerer to stop him from hindering God’s message, that was a miracle (Acts 13:8-11).
  • Healing refers to a special ability to be used by God to heal those who are sick. When Peter and Paul healed people in Acts, these were manifestations of the gift of healing (3:6, 28:8). Although they had this gift, they could not always heal people (e.g., Timothy and Trophimus, 1 Tim 5:23, 2 Tim 4:20). Healing is always based on the will of God.
  • Faith refers to the ability to believe God for his promises. Sometimes people with this gift become pioneers—starting churches, schools, mission organizations, and other ventures to reach people for God’s kingdom.

Gifts and Commands

It should be noted that many of these gifts are ministries every believer is called to do. All believers are called to evangelize, be merciful, serve, and teach others. People with these specific gifts help other believers in the body achieve what they are called to do. By being around evangelists, we are challenged to grow in evangelism. By listening to a teacher, it helps us understand and teach Scripture as well. When being around those who are merciful, we learn to care for those who are hurting and in need. Therefore, when we use our spiritual gifts, we build up the body in many ways, including helping others obey God in those particular areas. Conversely, when we don’t use our gifts to serve the body, by default, we weaken the church.

Finding Our Gifts

How do we find our spiritual gifts? We find our spiritual gifts, in part, by understanding why God gives them. They are given to edify and serve others. First Corinthians 12:7 says, “To each person the manifestation of the Spirit is given for the benefit of all.” They are also given for our personal benefit, as seen with the gift of tongues. In 1 Corinthians 14:4, Paul says, “The one who speaks in a tongue builds himself up, but the one who prophesies builds up the church.” Likewise, when people use their gifts of teaching to study and present God’s Word, they are edified. Also, when they serve others, those with the gift of mercy are often edified, as well. The fact that we are edified by serving in a specific capacity is one of the indicators that it might be our gift.

Although our spiritual gifts typically edify both others and ourselves, an exception to that is the gift of tongues. It seems that this gift only edifies the person using it. The gift of tongues has to be interpreted in order to edify other people, which is why Paul cautions against using it in a corporate gathering without an interpreter (1 Cor 14:23, 27-28). The fact that tongues only edifies the person speaking them is probably why Paul placed it last on his list of gifts (1 Cor 12:27-30). In 1 Corinthians 14, his primary argument is that the church should seek prophecy over tongues because it edifies others and not just oneself. That seems to also be true when comparing tongues with every other gift.

Therefore, to discern giftings, people should try serving in various ways—youth ministry, children’s ministry, administration, evangelism, and leading. While serving, people will find out what edifies others. If we teach and everybody falls asleep, then that may not be our gift. Also, while serving, people will discover what edifies them—what they enjoy and don’t enjoy.

It is good to remember that, as we are faithful with using our gifts, often God will expand our ministry, including giving us more gifts to use for his glory. In the Parable of the Talents, the man who invested his five talents and made ten, God gave him one more talent because of his faithfulness (Matt 25:28-29). Another great example of this principle is Philip, the evangelist. In Acts 6, because of his character, Philip was initially enlisted to provide food for hungry widows. However, in Acts 8, it is clear that Philip became a miracle worker and an evangelist. Most likely, as he was faithful with the little God gave him—feeding widows—God expanded his ministry. God will often do the same with us.

Time Frame of Gifts

There is some argument amongst believers about whether some gifts have ceased. Cessationism is the belief that the sign gifts such as tongues, prophecy, miracles, and healing are no longer valid today. They are called sign gifts because they were often used to authenticate the ministry of a prophet or apostle. Moses did miracles to authenticate his ministry, as did other prophets, Jesus, and the apostles. (1) Cessationists would argue that these gifts ceased when the apostolic age ended (when the last apostle died in the first century) and the Bible was complete (cf. 1 Cor 13:8-12). Now there is no need for these gifts. (2) Also, they point to how prophecy, tongues, and miracles seemed to disappear soon after the first century. (3) In addition, they commonly point to how these “gifts” are often counterfeited and abused today, including how they routinely appear in pagan religions.9

Continuationism is the belief that all spiritual gifts will continue, in some form or other, until Christ returns, or the eternal state comes. It is estimated that about eighty percent of Protestant Christians are continuationists.10 (1) One of their primary arguments is the lack of a clear biblical text that says the sign gifts were temporary and not meant for the church throughout history.11 (2) Further support for continuationism is found in verses that seem to demonstrate the continuation of spiritual gifts throughout the church age and beyond (cf. 1 Thess 5:19-20, 1 Cor 14, Rev 11:1-14). For example, 1 Corinthians 1:7 and 13:8-12 say:

so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ.

Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

First Corinthians 1:7 implies that spiritual gifts will continue at least until Christ comes. Certainly, this is pictured in the Parable of the Talents where the Lord returns and rewards or judges believers based on what they did with his gifts, including spiritual gifts (Matt 25:14-30, cf. Lk 19:11-27). With that said, 1 Corinthians 1:7 does not directly say that gifts will end when Christ comes. In fact, in the Parable of the Talents, Christ took the talent away from the unfaithful servant and gave it to the faithful one, to use in the master’s service (Matt 25:28). This implies that our gifts will still be used, at least initially, as we rule with Christ in the millennial kingdom (Is 11:9, 29:18, Jer 23:4, Rev 20).

First Corinthians 13:10 directly declares when spiritual gifts, and specifically sign gifts, will cease. They will end “when what is perfect comes, the partial [such as knowledge, prophecy, and tongues] will be set aside” or “come to an end” (HCSB). Since the word “perfect” is neutral and not masculine, instead of referring to the second coming of Christ, most likely it refers to the eternal state12, when God brings the new heaven and earth (Rev 21-22). There we will see God “face to face,” have full knowledge of him and his will, and gifts will no longer be needed (1 Cor 13:12; cf. Rev 21:4, Matt 5:8, Ps 17:15). Spiritual gifts are currently just a foretaste of the coming perfect kingdom where we will experience perfect knowledge, health, faith, and mercy, among other blessings, as we worship and serve our King.

Unfortunately, the way believers have often handled their differences on the issue of the continuity or discontinuity of sign gifts has been unhelpful and divisive. Daryl Aaron gives some prudent advice for believers who hold different views on the subject, as well as other secondary doctrines:

Ironically, the manner in which this controversy about the miraculous spiritual gifts has been handled—by both sides—has often been divisive, contrary to the Spirit’s own work to bring unity to the church (Ephesians 4:3). Everyone needs to (and most do) acknowledge that this issue is of secondary importance. For the sake of unity, we are to be gracious in holding our convictions while accepting and loving anyone with whom we may disagree.13

General Applications

How should we apply the reality of spiritual gifts?

1. We must find our spiritual gifts.

As mentioned, spiritual gifts are given to serve and edify the body of Christ (1 Cor 12:7); therefore, we commonly discover these gifts in the midst of serving. We must get involved in various ministries to discover these gifts. Typically, our spiritual gift will both edify ourselves and others (cf. 1 Cor 14:3-4). Because of this, the affirmation of others is important in the discernment process.

2. We must continually develop our spiritual gifts.

In 2 Timothy 1:6, Paul said this to Timothy: “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands.” “To rekindle” can be translated to “fan into flame” (ESV). In keeping with the analogy of a fire getting stronger as one adds oxygen and wood, we must continually make our spiritual gifts stronger. We do this by continually using them. As we faithfully use them, they naturally get stronger. Also, we strengthen them by being trained and coached by mature believers. As they instruct and at times correct us, our gifts become stronger—they are fanned into flame. We should think of spiritual gifts like raw, untapped potential in an athlete. A gifted athlete still must train hard and be coached to become a professional athlete. We must do the same with our spiritual gifts.

3. We must desire spiritual gifts and therefore pray for them.

As mentioned, though we receive gifts at spiritual birth, God at times gives them later in life (cf. 2 Tim 1:6); therefore, we are encouraged to desire them and pray for them. In 1 Corinthians 12:31, Paul said, “But you should be eager [or “earnestly desire” (ESV)] for the greater gifts.” In 1 Corinthians 14:13, the one with the gift of tongues is called to pray for the interpretation. Likewise, in Luke 11:13, Christ said, “If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” Since in the original language there is no “the” before “the Holy Spirit,” many commentators believe this refers to the ministries of the Holy Spirit instead of the person. God delights to give us grace through his Spirit. Do you desire to bless the next generation in your church? Pray for the gift of teaching to better equip them. Do you feel like your church lacks organization? Pray for the gift of leadership and administration to better organize and direct people. Does your heart break for marginalized people in your community, like orphans, single mothers, or widows? Pray for the gift of mercy, so you can better help them and relieve their pain. Does your heart burn for the lost? Pray for the gift of evangelism to better reach them. God delights to give his children good gifts. James 4:2 says that we often don’t have because we don’t ask. God may say, “No,” because he has perfect plans for his body and our role in it; but desiring to serve and be equipped for it is good. God commonly answers those prayers positively, even if it means allowing us to partner with others who excel in those ministries.

4. We must desire for others to have spiritual gifts and pray for God to generously give them.

Again, apparently, Timothy received one of his spiritual gifts through the ministry of Paul (and other elders; cf. 1 Tim 1:14). In 2 Timothy 1:6, he said, “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands.” The laying on of hands was commonly accompanied by prayer. As Paul prayed for God to use Timothy and give him a specific spiritual gift, God answered positively. Certainly, parents should commonly pray for God to use their children, to give them various gifts and opportunities to reach people for the kingdom. We should pray for those in our small groups and churches, for God to be gracious to them and empower them for great works. We should pray for spiritual gifts for others. Certainly, this pleases God.

5. We must not be discouraged about how God gifted us or didn’t gift us, nor should we envy others, and we must not become prideful of our gifts and look down on others.

This seemed to be happening in the Corinthian church. In 1 Corinthians 12:15, Paul rebuked some members who were despising their gift and role in the church. He said, “If the foot says, ‘Since I am not a hand, I am not part of the body,’ it does not lose its membership in the body because of that.” Also, some were prideful because of how God was using them and despising others. In 1 Corinthians 12:21-22, Paul says, “The eye cannot say to the hand, ‘I do not need you,’ nor in turn can the head say to the foot, ‘I do not need you.’ On the contrary, those members that seem to be weaker are essential.” We must be careful of both of these wrong attitudes regarding our gifts and roles in the church. God selects and gives each person a role in the body of Christ, so it functions properly. First Corinthians 12:18 says, “But as a matter of fact, God has placed each of the members in the body just as he decided.” To despise our gifts or become prideful about them is to dishonor God who is the Creator and Distributor of gifts.

6. We must learn how to rely on others in the body.

Again, in 1 Corinthians 12:21-22, Paul says, “The eye cannot say to the hand, ‘I do not need you,’ nor in turn can the head say to the foot, ‘I do not need you.’” We don’t need to be insecure about not having all the gifts or not being able to do everything. Often God’s will is to not give us specific gifts but to give us specific people who can help us accomplish what he wants to do in the church and the world. Sometimes, we need to pray for God to bring the right person to serve the children, to administrate, and to lead. Apparently, Paul was sent to Macedonia because of the prayers of a single man. In a vision, Paul saw a man urging him, “Come over to Macedonia and help us!” (Acts 16:9). Certainly, we must recognize our weaknesses and others’ strengths and rely on them in those areas. At times, we should also pray for God to bring people to serve in the weak areas of our church.

Reflection

  1. What stood out most in the reading and why?
  2. What are spiritual gifts? How are they received? Why are they given?
  3. How many spiritual gifts are there?
  4. How do we discern our spiritual gifts?
  5. Have some of the spiritual gifts ceased? Why or why not?
  6. What are your spiritual gifts, and how has God called you to use them?
  7. What other questions or applications did you take from the reading?

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Evans, Tony. Theology You Can Count On: Experiencing What the Bible Says About... God the Father, God the Son, God the Holy Spirit, Angels, Salvation... . Moody Publishers. Kindle Edition.

2 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (p. 423). Chicago, IL: Moody Press.

3 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 957). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

4 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

5 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

6 Evans, Tony. Theology You Can Count On: Experiencing What the Bible Says About... God the Father, God the Son, God the Holy Spirit, Angels, Salvation... . Moody Publishers. Kindle Edition.

7 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 756). Wheaton, IL: Crossway.

8 Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition, p. 699). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

9 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

10 Clark, Randy. The Spiritual Gifts Handbook: Using Your Gifts to Build the Kingdom (p. 34). Baker Publishing Group. Kindle Edition.

11 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

12 MacArthur, J. F., Jr. (1984). 1 Corinthians (p. 365). Chicago: Moody Press.

13 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.]

Related Topics: Pneumatology (The Holy Spirit)

The Bible Teacher’s Guide, Eschatology: Understanding Last Things

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And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Eschatology can be used for personal study or as a ten to thirteen-session small group curriculum, depending on how the leader divides up the topics. For small groups, the members will read a chapter (or chapters) within their gathering and discuss the reflection questions and anything else that stood out in the reading. Or, the chapter can be read before the gathering, with the meeting focusing only on discussion.

Related Topics: Basics for Christians, Christian Life, Eschatology (Things to Come)

Introduction

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What is eschatology? Eschatology comes from the Greek word eschatos, which means last, end, or final.1 Therefore, eschatology is the study of last things. Everybody has a form of eschatology. For some, eschatology brings despair because everything ends in death—including the individual and the universe. Some have a vague hope of the afterlife. For Christians, they should have a certain hope because God has laid out his plan for the end times in Scripture; God did this to encourage his saints and prepare them for what is ahead.

There are two types of eschatology. (1) There is personal eschatology, which includes the future of individuals, including death, the intermediate state, the resurrection, judgment, and eternity. It answers the question: what is a person’s individual destiny? (2) The other type of eschatology is cosmic or general eschatology. It describes major events that will affect the entire universe, such as the tribulation period, the second coming of Christ, the resurrection of the dead, the millennium, the final judgment, and the coming eternal kingdom.

The Importance of Eschatology

Why is it important to study eschatology? It is important for many reasons:

1. Studying eschatology is important because it keeps us from being ignorant about God’s future plan and missing the benefits of that understanding.

Revelation 1:1 says, “The revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John.” Christ intended for his servants to understand God’s future program. Not only did he reveal much of the end-time events to the apostle John to share with believers, but he also shared much about the end-times while he was on the earth before he died (cf. Matt 24). It was never God’s will for his saints to be uninformed. In 1 Thessalonians 4:18, Paul said this in the context of teaching about the second coming and the rapture of saints: “Therefore encourage one another with these words.” By understanding eschatology, believers can find encouragement.

2. Studying eschatology is important because it provides joy and hope in uncertain times.

Though it may seem like everything in the world is falling apart, we should have hope because we know how things end. For the sake of example, it is like watching a championship game which one’s favorite team is playing in. Watching the game often comes with moments of sheer excitement when one’s team is doing well and moments of terror when the team is losing. However, when watching the game while knowing the outcome, a person typically does not get too high when things are good or too low when things are bad because the person knows the outcome. Though he may not know all the particulars of the game, the fact that he knows how things end protects his emotions. Likewise, studying eschatology does the same for the believer. When the world and other believers are distraught or overly optimistic because of events happening in the world, the believer who has devoted time to studying eschatology is more sober-minded. Consider the following verses. In 2 Corinthians 5:8, Paul said, “Thus we are full of courage and would prefer to be away from the body and at home with the Lord.” Paul was full of courage when facing the prospect of death because he knew death led to being home in the presence of Christ. Likewise, in 1 Thessalonians 4:13, Paul said, “Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope.” In this context, believers were anxious about the futures of deceased believers; however, by understanding the rapture, which will happen at Christ’s coming, they could have hope instead of grief.

3. Studying eschatology is important to encourage us towards holy living.

In 1 John 3:2-3, John said this about the second coming and the glorification of saints:

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Those hoping in Christ’s coming and our subsequent glorification purify themselves from sin. In 2 Peter 3:10-11, Peter said the same thing about Christ’s coming and his renewal of the heavens and the earth by fire.

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness,

These eschatological events should lead us to pursue holiness and godliness. Therefore, in contrast, those who are not hoping in Christ’s coming will often lead slothful, compromised lives.

4. Studying eschatology is important as it equips us for every good work, even as studying Scripture in general does.

In 2 Timothy 3:16-17, Paul said, “Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.”

Eschatology is as inspired as God’s words on creation, salvation, and sanctification. As we study them, God teaches, rebukes, corrects, trains, and equips us for good works. Therefore, when we do not know Scripture, including eschatology, it hinders God’s ability to use us in certain ways. This is important to consider since eschatology is probably the most neglected doctrine in Scripture.

5. Studying eschatology is important as a proof of the reliability of Scripture.

In the same way that Scripture was accurate concerning prophecies about Christ’s first coming, we can trust the Bible is accurate about the second coming and other end-time events. While these events materialize in front of us, we should gain even more confidence that Scripture is God’s Word and trustworthy in all it says.

6. Studying eschatology is important for drawing our hearts to worship God who is in control of history.

In Romans 11:33-36, after describing how Christ will return and save the nation of Israel (v. 25-27), Paul breaks out into praise. He says:

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has first given to God, that God needs to repay him? For from him and through him and to him are all things. To him be glory forever! Amen.

Seeing God’s sovereign hand bring about his prophecies throughout history cannot but display God’s glory and therefore increase our worship of our all-knowing and all-powerful Creator.

Conclusion

In eschatology, God reveals his will for the last days to believers. He reveals these things to teach his saints about his glory and control over history, to encourage them in uncertain times, and to equip them for good works, amongst many other things. For these reasons, let us not neglect eschatology but instead enthusiastically study it together. May God, through the Holy Spirit, reveal his glory, power, and sovereignty to us, so we can have hope and strength in these last days!

Reflection

  1. What stood out most in the reading and why?
  2. What are some important reasons for studying eschatology?
  3. Why is the study of eschatology often neglected?
  4. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 828). Wheaton, IL: Crossway.

Related Topics: Eschatology (Things to Come)

1. Death

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What is death? How should a believer view death—his own, that of believers, and unbelievers? Since death is a somber subject, most avoid thinking about it. However, Scripture has a lot to say about it, because soberly contemplating death can help us live wisely. Psalm 90:12 says, “So teach us to consider our mortality, so that we might live wisely.” Also, Ecclesiastes 7:4 says, “The heart of the wise is in the house of mourning, but the heart of fools is in the house of merrymaking.” Therefore, important aspects about death are considered below.

1. Death is separation, not ceasing to exist.

When a person dies, he or she does not cease to exist. Death really means separation. In Scripture, there are three types of death. There is physical death. James 2:26 says, “… the body without the spirit is dead…” This type of death is temporary because eventually all people will be physically resurrected—either to eternal life in heaven or eternal death in hell. In John 5:28-29, Christ said this:

Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice and will come out—the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.

The second type of death is spiritual death. Every person is born spiritually dead—which refers to separation from God. After Adam and Eve sinned in the garden, they immediately died spiritually. This is seen in their hiding from God when he walked through the garden. Before spiritual death, they walked in communion with God, but after their sin, they were spiritually separated from him. Likewise, each person is born this way now. In Ephesians 2:1-2, Paul said this:

And although you were dead in your transgressions and sins in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience…

Instead of walking in obedience to God, the spiritually dead walk in rebellion towards him. In fact, Romans 8:7 says, “because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.” Also, 1 Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” It is only after a person repents of his sins and accepts Christ as his savior that he is born again and therefore becomes alive to God. Ephesians 2:5 says, “[But God] even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!”

The third type of death is eternal death, which is eternal separation from God’s blessing. Consider the following verses: 2 Thessalonians 1:9 says, “They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength,” and Revelation 21:8 says,

But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.

Not all will experience this final type of death. Those who accept Christ by faith will avoid it.

2. Death is a result of sin.

In the Garden of Eden, God promised Adam and Eve that if they ate of the forbidden tree, they would die, and they did. They died first spiritually and then eventually physically. Since Adam was the king of the world under God, we all experience physical death because of him. Romans 5:12 says, “So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned.” If this seems unfair, the reality is that we also commit sin and therefore deserve death.1 Romans 3:23 and 6:23 say, “for all have sinned and fall short of the glory of God” and “For the payoff of sin is death.” In addition, in the same way that Adam’s disobedience led to the death of all of his children, Christ’s obedience leads to eternal life for all who follow him. Romans 5:19 says, “For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.” Also, 1 Corinthians 15:22 says, “For just as in Adam all die, so also in Christ all will be made alive.” Because Christ lived the perfect life we could not live and died on the cross for our sins, we can have eternal life through him (Jn 3:16).

3. Death is an enemy that Christ defeated.

Though some may think of death as a natural part of life, it is not. In 1 Corinthians 15:26, it is called the “last enemy.” God did not create people to die. In fact, Ecclesiastes 3:11 says God “has put eternity into man’s heart.” Humans have a natural longing to continue to live, which is why we feel it is so sad, or even an injustice, when people die. Even Christ mourned the death of his friend Lazarus (Jn 11:33-35). In addition, since it was never God’s will for people to die, it was also never God’s will for people to experience the pains of aging, such as loss of memory and strength. Though the aging process is normal when looking around at creation, nevertheless, humans struggle with it because eternity was put in their hearts. In accordance with what God has done in our hearts, one day death, our “enemy,” will be completely eliminated (1 Cor 15:26). It was defeated when Christ died for our sins and rose from the dead (Heb 2:14-15), and it will ultimately be defeated when God resurrects us from the dead. In 1 Corinthians 15:54-55, Paul said:

Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen, “Death has been swallowed up in victory.” “Where, O death, is your victory? Where, O death, is your sting?”

Also, Revelation 21:4 says this when describing the eternal state: “He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.”

4. Death leads to our accountability before God.

Often death is considered a transition to a peaceful existence, but that is not necessarily true. Death is a transition for all into the intermediate state, either to hell or heaven, and eventually that will lead to the final judgment which will happen after Christ’s return (2 Cor 5:10, Rev 20:11-15). In Hebrews 9:27, the author said, “And just as people are appointed to die once, and then to face judgment.” Because of people’s proximity to death, it should cause unbelievers to repent and live for God, and it should cause believers to confirm their salvation through obedience to God (cf. 2 Cor 13:5, Matt 3:8). In the parable of the rich man, God said this about the rich man who lived for comfort instead of God:

But God said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’ So it is with the one who stores up riches for himself, but is not rich toward God.

Luke 12:20-21

Likewise, to the Jews who believed they were saved, John the Baptist said:

So John said to the crowds that came out to be baptized by him, “You offspring of vipers! Who warned you to flee from the coming wrath? Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Luke 3:7-9

Death leads to our accountability before God; therefore, our proximity to it should make us live for God and not for ourselves and the world.

5. Death for believers is not a punishment for sin but a transition to complete sanctification.

As mentioned, on the cross, Christ bore the punishment for all our sins, including physical, spiritual, and eternal death (cf. Rom 6:23). Romans 8:1 says, “There is therefore now no condemnation for those who are in Christ Jesus.” Consequently, though God may at times take a believer home early because of persistence in sin, death for a believer is not a punishment (in the sense of retribution) as it is for an unbeliever. This is clearly seen in 1 Corinthians 11:29-32, where God took some believers home for their abuse of the Lord’s Supper. It says:

For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself. That is why many of you are weak and sick, and quite a few are dead. But if we examined ourselves, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

Believers are disciplined in this life so they will not ultimately be condemned with the world. This discipline may at times include the believers’ death. At death, all believers are sanctified by God in the sense that they are freed from the presence of their sin nature. This is why Hebrews 12:23 calls believers in heaven “the spirits of the righteous, who have been made perfect.” Therefore, death is another way that God works all things for the good of those who love the Lord (Rom 8:28), as it leads to their ultimate sanctification. It is also a way that we experience a deeper fellowship with our Lord, who also died. In Philippians 3:10-11, Paul said this: “My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.”

If death is not a penalty for sins, why do believers die? Though God uses death to complete the believers’ sanctification, it happens because we live in a fallen world and constantly deal with the effects of the fall. Wayne Grudem put it this way:

But until that time death remains a reality even in the lives of Christians. Although death does not come to us as a penalty for our individual sins (for that has been paid by Christ), it does come to us as a result of living in a fallen world, where the effects of sin have not all been removed. Related to the experience of death are other results of the fall that harm our physical bodies and signal the presence of death in the world—Christians as well as non-Christians experience aging, illnesses, injuries, and natural disasters (such as floods, violent storms, and earthquakes). Although God often answers prayers to deliver Christians (and also non-Christians) from some of these effects of the fall for a time (and thereby indicates the nature of his coming kingdom), nevertheless, Christians eventually experience all of these things to some measure, and, until Christ returns, all of us will grow old and die. The “last enemy” has not yet been destroyed. And God has chosen to allow us to experience death before we gain all the benefits of salvation that have been earned for us.2

6. Death for believers should bring both a joyful expectation at the prospect of their death and, at the same time, mourning when others die.

When considering his own death, in Philippians 1:21-23, Paul said:

For to me, living is Christ and dying is gain. Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer: I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far

Also, in 2 Corinthians 5:8, Paul said, “Thus we are full of courage and would prefer to be away from the body and at home with the Lord.” Because death leads the believer into God’s presence, it should be looked at with joyful expectation. In many ways, death for the believer is better by far than living. However, like Paul, we should desire to stay for the sake of others and to glorify God in this life. In Philippians 1:24-26, after considering the benefits of dying and being with the Lord, he said:

…but it is more vital for your sake that I remain in the body. And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith, so that what you can be proud of may increase because of me in Christ Jesus, when I come back to you.

How should believers respond to the death of others? Again, since death is an enemy and an unfortunate reality of living in a fallen world, believers should mourn the death of others. With that said, believers should not mourn as those without hope. In referring to the death of believers, in 1 Thessalonians 4:13, Paul said, “Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope.” With the death of believers, our mourning must come with hope because we know they are with Christ and we will see them again. With unbelievers who die, we mourn with hope because we trust in God’s sovereignty, goodness, and wisdom—we trust that he knows what is best. We also must be careful about having absolute certainty about their eternal location, since we do not really know what happened in their hearts before they died. It is always possible that in the last minutes of life, an unbeliever may have repented in his heart, even as the thief on the cross did (Lk 23:39-43).

Conclusion

Death is a result of sin. There are three types of death—physical, spiritual, and eternal. For those who repent of their sins and follow Christ, God will deliver them from spiritual and eternal death. Some will even be delivered from physical death by being raptured when Christ returns (1 Thess 4:13-18). For believers who die, it is no longer a punishment for their sin, since Christ paid the full penalty of their sins on the cross. Death leads to the complete sanctification of believers and eternal existence in God’s presence. For these reasons, believers should face their own death with a joyful expectation (Phil 1:21-23), but they should mourn in hope when considering the death of other believers (1 Thess 4:13). They should also grieve the death of unbelievers (cf. Ez 33:11), while trusting that God’s ways are always wise, just, and good.

Reflection

  1. What stood out most in the reading and why?
  2. What are the three types of death?
  3. What happens when a person dies?
  4. Is death a punishment for the sins of believers? Why or why not?
  5. How should believers respond to the prospect of death—their own death and that of others?
  6. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 I believe Scripture teaches that infants go to heaven when they die. For more information on this, check out the chapter, “What Happens to Infants When They Die?” in BTG Hamartiology.

2 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 811). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Related Topics: Eschatology (Things to Come)

2. The Intermediate State

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What is the intermediate state? This refers to “the conscious existence of people between physical death and the resurrection of the body.”1 This is important to consider because some believe in something called soul sleep which simply means people’s souls will rest in an unconscious state or temporarily cease to exist between the death of the body and their resurrection to eternal life or eternal judgment. This view is taken from verses that describe death as sleep (John 11:11-14, 1 Cor 11:30 NIV). However, Scripture is very clear that people will be conscious in the intermediate state—either suffering in hell or enjoying the blessings of heaven (Lk 16:22-26).

With that said, Scripture also teaches that the current heaven and hell are only temporary holding places, and the inhabitants will eventually reside in the new heaven and earth or the lake of fire. Revelation 21:1-4 describes the new heaven and earth that believers will eternally reside in. It says,

Then I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, and the sea existed no more. And I saw the holy city—the new Jerusalem—descending out of heaven from God, made ready like a bride adorned for her husband. And I heard a loud voice from the throne saying: “Look! The residence of God is among human beings. He will live among them, and they will be his people, and God himself will be with them. He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.”

Likewise, Revelation 20:12b-15 says this about the lake of fire, which the current hell (or hades) will be thrown into:

So the dead were judged by what was written in the books, according to their deeds. The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

The Intermediate Heaven

There is not much information given in Scripture about the intermediate heaven, but there is enough for one to develop a theology of it and avoid confusing the temporary state with the eternal state. For example, often when thinking of the present heaven, people overemphasize it by considering it our final home; however, it is not. Second Peter 3:13 says, “But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.” Also, in Revelation 5:10, heaven’s inhabitants say this about the redeemed, “You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth.” It was originally God’s will for people to rule under him on the earth, and the redeemed will do that in the eternal state, while also having access to heaven which in its final form will reside on the earth (Rev 21:2-3, 10).

Another misunderstanding about the intermediate heaven is that people often believe that it shares the same promises of the final form of heaven, such as there being no more “mourning” or “crying” there (Rev 21:4). This is not necessarily true. For example, Revelation 6:9-11 describes the souls of those who had been martyred during the tribulation and their petitions to God. It says,

Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony they had given. They cried out with a loud voice, “How long, Sovereign Master, holy and true, before you judge those who live on the earth and avenge our blood?” Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.

A few things can be discerned from this description of the souls in the intermediate heaven. (1) They were aware of what was happening on the earth and (2) were also mourning those events. Though some think believers are unaware of the events on the earth because it would take away their happiness, that does not appear to be the case. These martyred believers are mourning before the Lord and asking when he would judge those on the earth. Since in the intermediate heaven believers are more like God, they not only rejoice over righteousness—such as when a person accepts Christ (Lk 15:7)—they also mourn over sin and desire justice, as our God does. Psalm 7:11 says, “God is a just judge; he is angry throughout the day.” No doubt, believers in heaven, who appear to be aware of the events on the earth, also share God’s anger and mourning over sin. Another potential evidence that believers are aware of what is happening on the earth is Hebrews 12:1. It says, “Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us.” The author pictures an amphitheater with the great heroes of the past (spoken of in Hebrews 11) watching us and probably cheering us on as we run. Certainly, this fits the picture of heaven’s inhabitants rejoicing over the salvation of one soul (Lk 15:7). (3) Another aspect we can discern about the souls of the righteous in the intermediate heaven is that they are not just aware of events on the earth, but they also are aware of one another, including their past suffering. In 1 Corinthians 13:12, Paul said this about heaven: “For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.” This may specifically refer to the eternal state, but it also probably has ramifications for the intermediate heaven. In heaven, it seems people will have a fuller knowledge of things, including God and other people. Christ may have pictured this in Luke 16:9 when he said, “And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.” In the verse, Christ described believers who gave generously while on earth being welcomed into “eternal homes” by friends who were blessed (and possibly saved) through their giving. These friends in heaven apparently had full knowledge of others’ generous giving on earth and how it affected them spiritually. In heaven, we will have a fuller knowledge of ourselves, others, and God. (4) Finally, we can also learn from the description of martyred saints in Revelation 6 that believers in the intermediate heaven might have some type of spirit body. They are given white robes to wear (6:11). Clearly, they do not have resurrected bodies yet, but they appear to have some type of tangible form that can wear a robe.

Likewise, another misconception about the intermediate heaven is that people often believe nothing sinful can enter it, as will be true of the new heaven (Rev 22:14-15). However, it must be remembered that there was a fall in heaven before there was a fall on earth (Rev 12:4). Satan and one-third of the angels rebelled against God, and though they were cast out, they still have access to heaven. In the book of Job, Satan is shown appearing before God and the angels (Job 1:6 and 2:1). Also, in 1 Kings 22:19-23, there is a similar scenario. As King Ahab and Jehoshaphat prepare to go to battle, an assembly of angels appears before God, and a lying spirit volunteers to go out and deceive those kings so they will go to war and Ahab will die. Finally, in Revelation 12, which will happen at some point during the tribulation period, Satan and his demonic angels will stage a final war against God and his angels and be permanently cast out of heaven. Revelation 12:7-9 says:

Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels. So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him.

No doubt, because of Satan’s rebellion, Scripture says that to God the intermediate heaven is not pure. In Job 15:15, Eliphaz says, “If God places no trust in his holy ones, if even the heavens are not pure in his eyes.” Though Eliphaz, Job’s misguided friend, said this, it appears to be correct. In Hebrews 9:22-24, in the context of the earthly tabernacle and its articles needing to be purified with the blood, the author says the heavenly sanctuary needed to be purified by Christ’s blood:

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these. For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us.

Surely, the intermediate heaven is not perfect before God, which is why Satan and his angels have access to it. It needed to be purified by Christ’s blood and will need to be defended against Satan’s attacks (Rev 12:7-9).

The greatest aspect of the intermediate heaven, which will continue in its final state, is unbroken access to God (cf. Rev 22:4). In 2 Corinthians 5:8, Paul said this: “Thus we are full of courage and would prefer to be away from the body and at home with the Lord.” In addition, in Philippians 1:23, Paul said this about dying, “I have a desire to depart and be with Christ, which is better by far.” Surely, as the Psalmist said, there is “absolute joy” in God’s presence (Ps 16:11). There, believers will “rest from their hard work” (Rev 14:13) in the sense of the burdens of their labor, as they enjoy God and serve him.

Though the intermediate heaven will bring peace, joy, and rest from labor for believers, it is not their final home. Since heaven has been tainted by sin like earth has, God will renew them both, so believers may inhabit and serve God eternally there. Second Peter 3:10-13 says,

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, while waiting for and hastening the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

We will consider the new heaven in greater detail when studying cosmic eschatology later in this book.

Paradise or Abraham’s Side

With all that said, many believe that before Christ’s resurrection, the righteous did not reside in heaven but in paradise or Abraham’s bosom in a place called sheol, which was in the center of the earth. Sheol is a general term used in the Old Testament, which can be translated as “grave” or “realm of the dead” (Gen 37:35, Ps 16:10, 86:13, Ecc 9:10, Hosea 13:14, Job 14:13, 26:6, etc.).2 When referring to the realm of the dead, it is believed to have had two compartments—one for the righteous (Abraham’s side) and one for the unrighteous (hell). Between these two places was a “great chasm” which no one could cross (Lk 16:26). This great chasm indicated that after death, a person’s fate was sealed and could not be changed.3 These two places in sheol are referred to in Christ’s story about a poor man named Lazarus and a rich man. In Luke 16:22-26, Christ said:

Now the poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried. And in hell, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side. So he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this fire.’ But Abraham said, ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

This story gives strong support for believers going to paradise, or Abraham’s side, before Christ’s resurrection. Those who reject this view say Christ’s story was a parable—a fictional story given to teach a spiritual principle. However, what makes this story unique is that Christ uses names, which never happens in parables. Christ speaks of Abraham (a real person) and a poor man named Lazarus. Using the names of real people instead of, for example, the “older brother” and “younger brother” in the parable of the prodigal son gives credence that the story was an actual event, including paradise being within sheol.

Apparently, Christ visited paradise, which was in sheol, after his death. In Luke 23:43, Christ said, “I tell you the truth, today you will be with me in paradise.” Paradise, and the believers in it, were most likely moved to heaven after Christ’s resurrection (cf. 2 Cor 12:2-4). Ephesians 4:8-9 (NIV) may refer to this when it says, “This is why it says: ‘When he ascended on high, he took many captives and gave gifts to his people.’ (What does ‘he ascended’ mean except that he also descended to the lower, earthly regions?” When ancient kings defeated an enemy, they would not only take enemy prisoners and lead them through their cities in a victory parade as trophies, but also commonly recapture their own soldiers, who were previously taken as prisoners.4 When Christ ascended from sheol to heaven, he took his people to heaven with him. This was the view of the early church. John MacArthur said this about the early church’s belief:

Early church dogma taught that the righteous dead of the Old Testament could not be taken into the fullness of God’s presence until Christ had purchased their redemption on the cross, and that they had waited in this place for His victory on that day. Figuratively speaking, the early church Fathers said that, after announcing His triumph over demons in one part of Sheol, He then opened the doors of another part of Sheol to release those godly captives. Like the victorious kings of old, He recaptured the captives and liberated them, and henceforth they would live in heaven as eternally free sons of God.5

Intermediate Hell

In the same way that believers reside in the intermediate heaven awaiting their resurrection and their entering the new heaven and earth, unbelievers reside in the intermediate hell, often called hades. It is a place of temporary conscious torment for the wicked. As pictured in Jesus’ story about Lazarus and the rich man, which was previously discussed (Lk 16:22-26), the rich man in hell remembered Lazarus, desired for his brothers to not come to the same place of torment, and also desired for a drip of water to cool his tongue, because he was suffering in the flames. In hell, people will consciously suffer for their sins and eventually be resurrected to be judged by Christ for their sins and then thrown into the lake of fire to suffer eternally (Rev 20:12-15). The final form of hell will be discussed more thoroughly when considering cosmic eschatology later in this book.

Conclusion

The intermediate state is where deceased unbelievers and believers temporarily reside. Unbelievers currently reside in a place of conscious suffering called hell, and believers reside in a place of conscious blessing called the intermediate heaven. Each awaits their destiny in the eternal state, either in the lake of fire or the new heaven (Rev 20:15) and the new earth (Rev 21:1).

Reflection

  1. What stood out most in the reading and why?
  2. In what ways do people commonly confuse the intermediate heaven with the eternal heaven?
  3. In what ways does the intermediate heaven differ from the eternal heaven and in what ways are they similar?
  4. Where did deceased believers reside before Christ’s resurrection? (People have different views on this.) Support your answer with Scripture.
  5. What is the intermediate hell like?
  6. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 839–840). Wheaton, IL: Crossway.

2 Accessed 7/22/20 from https://www.gotquestions.org/Old-Testament-believers.html

3 Accessed 7/22/20 from https://www.gotquestions.org/Old-Testament-believers.html

4 MacArthur, J. F., Jr. (1986). Ephesians (p. 138). Chicago: Moody Press.

5 MacArthur, J. F., Jr. (1986). Ephesians (p. 140). Chicago: Moody Press.

Related Topics: Eschatology (Things to Come)

3. The Resurrection

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In concluding our study of personal eschatology, we will consider the resurrection of the dead. Throughout history, most religions have not believed in a physical resurrection. Most believe in the immortality of the soul, but not the body. However, Christianity teaches the importance of the body to God and that both unbelievers and believers will eventually be resurrected and judged. In 1 Corinthians 6:19-20, Paul said this, specifically, to the believers in Corinth:

Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God with your body.

Christ died not just to redeem the spirits of those who put their faith in him but also their bodies. Consequently, one day when Christ returns, he will resurrect the bodies of believers and make them glorious. And the bodies of believers who are alive when Christ comes will be instantly transformed into glorious bodies. In 1 Corinthians 15:52-53, Paul described this:

Listen, I will tell you a mystery: We will not all sleep, but we will all be changed—in a moment, in the blinking 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 body must put on the imperishable, and this mortal body must put on immortality.

With unbelievers, Scripture teaches that they will be resurrected to be judged by Christ and then thrown in the lake of fire to suffer eternally for their sins. In Revelation 20:11-15, John said:

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds. The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

Not much is known about the exact nature of an unbeliever’s resurrected body. Most likely, it will be very much like their natural human bodies—no more and no less. However, Scripture teaches that the resurrected bodies of believers will be glorified bodies, which resemble Christ’s resurrected and glorified body. Consider a few verses:

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

1 Corinthians 15:20

But our citizenship is in heaven—and we also await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Philippians 3:20-21

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

1 John 3:2

Christ is called the firstfruits of those who have died (1 Cor 15:20) because, like the firstfruits of a harvest, his body pictures what the future harvest will be like when those who follow him are resurrected.1 As Paul and John said (Phil 3:21, 1 John 3:2), our bodies will then be like his.

By considering Christ’s resurrected body, we can discern what the believers’ resurrected bodies will be like. Charles Ryrie notes several characteristics:

Christ’s resurrection body had links with His unresurrected earthly body. People recognized Him (John 20:20), the wounds inflicted by crucifixion were retained (20:25–29; Rev. 5:6), He had the capacity (though not the need) to eat (Luke 24:30–33, 41–43), He breathed on the disciples (John 20:22), and that body had flesh and bones proving that He was not merely a spirit showing itself (Luke 24:39–40).

But His resurrection body was different. He could enter closed rooms without opening doors (Luke 24:36; John 20:19), He could appear and disappear at will (Luke 24:15; John 20:19), and apparently He was never limited by physical needs such as sleep or food.2

In 1 Corinthians 15:37-38, Paul compares the glory of our new bodies with the difference between a seed sown into the ground and the plant which eventually comes from it. This clarifies that our glorified bodies will not be totally new in the sense of being made out of previously nonexistent material; they will come from our natural bodies. As Paul said, the seed of our bodies, which will be sown into the ground, will be raised “imperishable,” “in glory,” and “in power” (1 Cor 15:42-43). They will be made fit for the kingdom, as they will no longer age, die, or decay (1 Cor 15:50). They will be glorious, just like our Lord’s body.

Conclusion

In reviewing personal eschatology, people will die (unless they are alive when Christ returns), enter the intermediate state of either the current heaven or hell, then eventually be resurrected. In cosmic eschatology, we will consider the timing of these resurrections (which people have differing views on) and other topics like the tribulation, the second coming, the millennium, the final judgment, and the eternal state.

Reflection

  1. What stood out most in the reading and why?
  2. What did most ancients believe about the resurrection of the body?
  3. What will believers’ resurrected bodies be like?
  4. What will unbelievers’ resurrected bodies be like?
  5. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 615). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

2 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (p. 310). Chicago, IL: Moody Press.

Related Topics: Eschatology (Things to Come)

4. Eschatological Bible Interpretation

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As we consider cosmic eschatology, we must start with one’s hermeneutics. Hermeneutics simply means principles of interpreting Scripture. The key to Bible interpretation is having a consistent hermeneutic. In general, all conservative Christians employ a literal or normal hermeneutic when interpreting Scripture. This means interpreting words in their plain grammatical-historical sense unless it is clear the author is using figurative language or symbols.

Since grammatical-historical interpretation does not deny the use of symbols in Scripture, especially in certain literary genres, it is important to understand principles for identifying symbols. Here are a few: (1) Often the writers of Scripture will introduce a symbol and then provide the literal meaning of it. For example, Revelation 1:16 says, “He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth…” Revelation 1:20 tells us that the stars refer to churches. (2) Sometimes, the context necessitates a symbolic or metaphoric interpretation by contradicting other Scriptural truths. For example, Psalm 91:4 says this about God, “He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.” God having wings is clearly a metaphor because Scripture tells us that God is spirit and, therefore, has no physical body (John 4:24, cf. Lk 24:39). (3) Other times, the symbolism is clear because of the impossibility of a literal reading. For example, Psalm 98:8 says, “Let the rivers clap their hands! Let the mountains sing in unison.” The author is obviously using symbols of fantastic joy over God and his works (cf. Ps 98:1). At times throughout history, interpreters carefully sought hidden, spiritual meanings behind every text—rendering the Bible almost impossible to understand. For example, a tree represented obedience, a river represented the Holy Spirit, and fruit represented evil. We should be wary of figurative readings that are not demanded by the context.

With all that said, though a normal hermeneutic is common for conservative Christians, there is a long history of using spiritual or figurative hermeneutics when it comes to eschatological passages. Here are a couple of examples: In Isaiah 2:2-4, the author describes a time on earth when the nations will all go to Jerusalem to worship at God’s temple. From there, the nations will be instructed in God’s Word. God will judge disputes between nations and settle cases. It will be a time of peace and no war. It says:

In the future the mountain of the Lord’s temple will endure as the most important of mountains, and will be the most prominent of hills. All the nations will stream to it, many peoples will come and say, “Come, let us go up to the Lord’s mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards.” For Zion will be the center for moral instruction; the Lord will issue edicts from Jerusalem. He will judge disputes between nations; he will settle cases for many peoples. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up the sword against other nations, and they will no longer train for war.

This passage refers to the millennial kingdom where Christ will rule as the promised Davidic king from Jerusalem and the nations of the earth will seek him there (cf. Zech 14:12-19, Ez 37:21-28, Rev 20:1-10). It does not fit in our current stage as Christ is not ruling in Jerusalem settling disputes, and we still have war. And, it does not fit in the eternal stage since nations will probably not have disputes, as people will no longer have sin natures and Satan will not be available to tempt people. Therefore, this is a millennial passage where God fulfills his promises to Israel, giving them a king that comes from Abraham, Judah, and David to bless the nations of the earth (cf. Gen 12:2, 22:18, 2 Sam 7:12-13). A literal hermeneutic, which just accepts the plain sense of the words, leads to this interpretation. However, some instead use a spiritualized hermeneutic and make this passage refer to this current age. This is fulfilled by the gospel going forth, people from various nations being saved and joining the church, and Christ ruling in the heavenly Jerusalem. However, the original audience whom Isaiah wrote would not have interpreted the passage this way.

Another example of a spiritualized or figurative hermeneutic employed with eschatological passages is seen in Revelation 7:4-8 when referring to the 144,000 Jewish followers that God seals during the tribulation period (cf. Ez 9:3-6). It says,

Now I heard the number of those who were marked with the seal, one hundred and forty-four thousand, sealed from all the tribes of the people of Israel: From the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben, twelve thousand, from the tribe of Gad, twelve thousand, from the tribe of Asher, twelve thousand, from the tribe of Naphtali, twelve thousand, from the tribe of Manasseh, twelve thousand, from the tribe of Simeon, twelve thousand, from the tribe of Levi, twelve thousand, from the tribe of Issachar, twelve thousand, from the tribe of Zebulun, twelve thousand, from the tribe of Joseph, twelve thousand, from the tribe of Benjamin, twelve thousand were sealed.

Though John goes out of his way to detail Jewish believers by tribe, this passage is commonly applied to the church who is a mixture of Jew and Gentile—though there is nothing in the passage which demands this interpretation. Even within the same chapter, John contrasts this group with a remnant of believers who are saved out of the tribulation and who come from every tribe, nation, and tongue. Revelation 7:9-10 and 14 says,

After these things I looked, and here was an enormous crowd that no one could count, made up of persons from every nation, tribe, people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. They were shouting out in a loud voice, “Salvation belongs to our God, to the one seated on the throne, and to the Lamb!” … So I said to him, “My lord, you know the answer.” Then he said to me, “These are the ones who have come out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb!

By using a consistent hermeneutic of taking the plain sense of the words, it can be established that God will seal a group of Jewish believers during the tribulation period for a special work, and he will save believers from every nation, tribe, and tongue during the tribulation. Many believe that God will use these sealed Jewish believers for this work (cf. Joel 2:28-32).

Further evidence for using a consistent literal hermeneutic when considering eschatological passages is the fact that prophecies of Christ’s first coming were literally fulfilled. He was born in the line of Abraham (Gen 22:18 ESV), Judah, and David (2 Sam 7:12-13). He was born of a virgin (Is 7:14), in Bethlehem (Mic 5:2), and died a gruesome death for our sins (Is 53). If prophecies concerning Christ’s first coming were literally fulfilled, certainly those concerning the events of and surrounding his second coming should be taken literally as well.

Conclusion

In seeking to understand eschatology, a normal or literal interpretation must be used consistently; if not, it becomes almost impossible to be certain about the meaning of various passages. Symbols and figurative elements do exist, but they must be the clear intention of the author as demonstrated by the context; otherwise, the plain or literal sense should be assumed, just as with interpreting non-eschatological passages and regular communication in general.

Reflection

  1. What stood out most in the reading and why?
  2. What is hermeneutics?
  3. What are some principles for discerning symbols or figurative language in the Bible?
  4. Why is it important to use a consistent literal hermeneutic if possible when interpreting eschatological passages, as well as the rest of Scripture?
  5. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

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Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

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Related Topics: Eschatology (Things to Come)

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