Taking Hell Seriously

posted by R. Fowler White

What does the Bible teach its readers about hell? It’s a very important topic, but it’s also a very uncomfortable topic. We may respond with fear. If we’re not Christians, we should respond with fear. But my prayer is that God will replace fear with faith in our Lord Jesus, God’s incarnate Son who saves sinners from hell. If we are Christians, let’s join together to praise God for Jesus who came from heaven to save us from hell.

So, let’s recall why it’s very important that we take seriously what the Bible says about hell. Why? Because the Bible is the revelation of God’s will to man; it’s the documented word of the only living and true God, the standard for what we’re to believe and how we’re to behave. Do we believe, then, what the Bible teaches about hell? We better, because what the Bible says, God says.

What, then, does the Bible mean when it speaks of hell? That is, what does God mean by hell? He means the punishments for sin in the life to come. He doesn’t mean the punishments for sin in this life, the miseries of suffering and death that we experience now because we’re sinners. No, He refers to the punishments for sin after we die, before we’re resurrected, and after we’re resurrected. If we know ourselves to be sinners, we must take seriously what God says about hell in the Bible. So, what does He say? Let’s summarize.

First, hell is a place more frightful than we can imagine. The Bible gives us many very graphic descriptions of hell. Each image, by itself, is terrifying enough, but the combination of images is even more horrifying than we can imagine. It’s a place of utter darkness (Jude 13), a place of outer darkness where weeping and gnashing of teeth are all that will be heard (Matt 8:12). It’s the lake that burns with fire and sulfur (Rev 21:8), a prison of eternal chains from which there is no hope of release (Jude 6), a fiery furnace of torment where the fire is not quenched, a place of misery where the worm does not die (Mark 9:28). The suffering in hell is beyond all comparison to the suffering experienced in this world. It’s a reality more frightful than any one of the Bible’s images for it. In other words, hell is worse than we can ever imagine.

Second, hell is a place where God is present. Yes, God is present in hell. We’re not to think of hell as a place from which God is absent. It’s not a place where sinners are forever separated from God. No, hell is a place where sinners are forever separated from God’s comforting presence. God is present in hell in His holy wrath and just punishment. The punishments of sin in the world to come will include everlasting separation from God’s comfort, but not from God’s wrath. The punishments there will be beyond the most grievous of suffering imaginable and will occur without interruption. So, don’t make the mistake of thinking that hell is a place from which God is absent. God is now and will be present in hell in His holy wrath and just punishment, and, as a result, hell is a place more frightful than we can imagine.

Third, hell is a place of God’s perfect justice. We’re not to think that hell is a place of “cruel and unusual” punishment. The only living and true God always does what is right. He always pays His creatures the wages that are due to them. He always rewards the obedient and punishes the disobedient. The punishments for sin in hell, then, are neither cruel nor unusual. No, they’re thoroughly just. As the place of God’s perfect justice against disobedience, then, hell is worse than we can ever imagine.

Fourth, hell is a place of eternal punishment. It’s not a place of temporary punishment. The torments of hell are everlasting. Suffering there will never come to an end. Some say that the miseries of hell do come to an end. They declare that unbelievers are annihilated, that they cease to exist. But Jesus teaches otherwise. In Matt 25:31-46, for example, Jesus teaches us about the Day of Judgment, that Day when He will appear as Judge of all the world. In His teaching, He speaks of two futures, one for the sheep, another for the goats. We should notice that, according to Jesus, both futures are eternal. The sheep will enter into life that is eternal. The goats will go away into punishment that is eternal. Clearly, the agonies of hell will last as long as the joys of heaven. Clearly, though heaven is a place of pleasures forevermore (Ps 16:11), hell is a place of unremitting pain. Thus, as a place of God’s perfect justice and holy wrath, hell is a place more frightful than we can ever imagine.

Fifth, consider the person in the Bible who teaches us the most about hell. Who is that person? It’s not Moses or one of the OT prophets after him. It’s not Paul, Peter, or John. It’s none other than Jesus. It is He who teaches us that hell is a place of eternal punishment and perfect justice, a place where God is present in His holy wrath. The Bible tells us that Jesus will come again as our Judge on the last day. We do well, therefore, to listen to all that Jesus teaches about hell. And we do well to learn that it’s a place worse than we can ever imagine.

Does the truth about hell horrify us? Does it terrify us? If we know ourselves to be sinners, it should terrify and horrify us. This truth should cause us to seek a place to hide, a way of escape. The good news is that God Himself has provided the place for us to hide, the way of escape for us. That place to hide is in Jesus. That way of escape  is through Jesus. How can this be? Because our Lord Jesus Christ died as God’s substitute for sinners. God poured out His holy wrath on Jesus; He inflicted His just punishments on the body and soul of Jesus. Jesus, then, endured the anguish and agony, the terror and torment of hell for sinners. As a result, our Lord Jesus Christ satisfied the perfect justice and holy wrath of God against any and all sinners who will trust in Him alone.

Friends, hell is worse than anything we can imagine. But in Jesus we find the place to hide from hell. Through Jesus we find the way of escape from hell. It is He who saves us from hell. It is He who gives us the assurance of eternal life. We’re to trust in Christ Jesus alone. We must rest on the Lord Christ alone. Our only hope, our only boast is in Him, now and forever.

“The Resurrection of the Body”

posted by R. Fowler White

Death raises questions to which most of us anxiously want answers. What exactly is death, and where did it come from? Will it ever end? Though the thought leaders in our day suppress the answers God has given to these questions, it remains the case that if we want answers from God about death, we have to take Scripture seriously. There we read that death has not always been part of human existence. It had a beginning. At creation God fashioned the first man Adam from the dust. By sin Adam failed to keep God’s commandments, and for judgment God returned Adam—and his posterity—to the dust. From then until now, the human race has been groaning for death’s defeat, aching for the body’s deliverance from death. Meanwhile, Article 11 of the Apostles’ Creed—I believe in … the resurrection of the body—faithfully points us to Scripture where we find answers about the future of the body and of death itself.

From Scripture we learn, first, that death comes to believers and unbelievers alike and that, at death, our bodies and souls are separated. Specifically, the immortal souls of believers and unbelievers go, respectively, to heaven or hell, but our mortal bodies return to dust where they are kept until the day of resurrection and judgment (Dan 12:2; John 5:28-29; Acts 24:15;  Luke 16:23-24; Acts 1:25; Jude 6-7). From Scripture we also learn that the souls and bodies of believers and unbelievers will be reunited at the last day. When Christ returns, the bodies of the dead will be reunited with their souls and raised up by the power of Christ (Job 19:26; 1 Cor 15:51-53; 1 Thess 4:15-17; John 5:28-29; Rom 8:11). Believers’ bodies will be raised to honor, like Christ’s glorious body, and ushered into the new world to enjoy everlasting glory (1 Cor 15:21-23, 42-44; Phil 3:21). Unbeliever’s bodies will be raised to dishonor and cast into the lake of fire to suffer everlasting agony (John 5:27-29; Matt 25:33). Reading that souls and bodies will be reunited on the last day, we must be careful how we hear the confession I believe in … the resurrection of the body: do we hear encouragement or warning (Dan 12:2)?

In light of what’s been said above, someone might ask: just how certain can we be of the body’s resurrection? The Apostle tells us: because Christ’s body was raised, we can be certain that our bodies will be raised. Remember what Paul wrote: Christ has been raised from the dead, the firstfruits of those who have fallen asleep (1 Cor 15:20). In biblical terms, to be the firstfruits is to be the first sample from a full crop. That sample was seen as a sign of God’s pledge and of the people’s confidence that the rest of the harvest would follow. As the firstfruits, then, Christ is the first one to have been raised from the dead never to die again. As one commentator puts is, He is God’s down payment in guarantee of more to come, the assurance of a full harvest. Because Christ’s body was raised, then, we can be sure that our bodies will be raised.

There’s a second reason to be certain of the body’s resurrection: God’s blessed future for the human race requires it. Consider Paul’s words in 1 Cor 15:21-22: by a man came death; by a man has come also the resurrection of the dead. … in Adam all die, … in Christ shall all be made alive. In the beginning, God announced the future of man: He blessed man to rule and fill the earth. But because the first man Adam failed to rule the beast that opposed God, God cursed Adam with death, and, ever since, the dead and dying children of Adam have been filling the earth. God’s future for the human race would not be frustrated, however. God promised a second man to succeed where the first man failed (Gen 3:15). As the Creed itself reminds us, God the eternal Son became that second man. In His life and death, God blessed Him to overcome sin, raising Him to resurrection life and making Him the one source of resurrection life for soul and body to all who obey His good news. You see, what Adam did does not have to affect our future. Anyone privileged to hear about Jesus should realize that He is the eternal Son who became the second man to gain victory over sin and death in order to give that same victory to all who entrust themselves to Him. United to Adam, our souls succumb to spiritual death, our bodies to physical death. United to Christ, our souls rise to new spiritual life, and our bodies to immortality. The resurrection of our bodies, then, is essential to God’s blessed future for the human race, a future belonging to all united to Christ by faith alone.

There’s a third reason to be certain of the body’s resurrection: unless our dead bodies are raised, we can’t enter the world to come. Ponder Paul’s point in 1 Cor 15:48-49. We have been like the first man Adam, with a body made for life in this present creation. Resurrection has to happen, then, so that we become like the second man Christ, with a body made for life in the new creation to come. Bodies made for this world won’t fit in the world to come (1 Cor 15:50, 53). That world will be God’s final and glorious kingdom. Neither the living nor the dead, in their present condition, can ever enter that kingdom. Our bodies must be changed to be adapted for immortal life in God’s everlasting kingdom.

What, then, is our confession about the future of the body and of death? In the resurrected Lord Jesus Christ, we have God’s pledge that, as believers, our groans and aches over our mortality will end. Scripture tells us that our bodies will be delivered from death, never to die again, for death itself will die. Thus, following Scripture, we confess with the Creed: I believe in … the resurrection of the body.

We’ll meditate on Article 12 of the Creed in two installments, the first of which is here.

Eschatology Outlines: No. 7E More on Interpreting Rev 20:4-6

Posted by R. Fowler White

As I suggested in a previous post, the vision of Rev 20:4-6 concerns that session of the heavenly council of God in which authorization is issued to avenge the blood of the martyred saints whom Christ, with the living saints, had built into God’s kingdom-house of priests through their participation in the first resurrection. Let’s narrow our focus in this post by looking in some detail at John’s description of the saints’ worship, name-bearing, first resurrection, and reign in 20:4-6.

1. Background. Before we get to 20:4-6, let’s recall that in 1:5-6 and 5:9-10 John implicitly compares the Lamb’s redemptive work for the church to God’s victory over Egypt and His subsequent constitution of Israel (with her tabernacle) as His kingdom-dwelling place. Then, in 5:5 the Lamb’s redemptive victory becomes the victory of a new David, that lion-warrior of Judah who was given rest from his enemies before turning his attention to building the Lord’s temple-house. Finally, in the Divine Warrior victory song of 12:10-12, saints are described as those who have obtained victory over their draconic accuser on account of the blood of the true Lamb (12:11), whose blood, unlike that of the first Passover lamb, secures the release of God’s people from their sins. Thus, when in Rev 1, 5, and 12 John invokes the redemptions of Israel under Moses and David to describe the church’s experience, the point we should not miss is his willingness to employ the battle and building themes of the OT to explain the significance of the church’s redemption through Christ’s work. With this background, we have good reason to expect these same themes will help us clarify the interpretation of 20:4-6, especially since that vision follows a vision of divine victory over the dragon in 20:1-3.

2. Worship and name-bearing. So, what can we say about the saints’ worship and name-bearing in 20:4? We agree with those who see those activities as issues that led to the saints’ martyrdom. Probing more deeply, it’s interesting to notice that John’s description here connects back to these saints’ participation in the new exodus and their re-creation as the Lamb’s kingdom. The connection comes to light in Rev 14:1-4. There, John links worship and name-bearing with redemption by the Lamb (14:3-4) by recalling the lyrics of the Divine Warrior victory song in 5:9. The word redeemed (by the Lamb) also reminds us of the victory lyric in 12:11, compelling us again to connect the saints’ redemption with Israel’s exodus. To speak of the saints’ worship and name-bearing, then, is to speak of their participation in the new, Messianic exodus and of their reconstitution as Messiah’s kingdom.

3. Parallels to Ezek 36-37. Coming to the saints’ participation in the first resurrection and their reign as the kingdom of priests, let’s consider briefly the parallels between 20:4-10 and Ezek 36-39. Like the sequence in Ezek 36-39, the sequence in Rev 20:4-10 has the saints’ resurrection and reconstitution preceding God’s victory over the Gog-Magog rebels (we’ll get to them later, God willing). To get the meaning of the resurrection in 20:4-6, we should consider the meaning of the resurrection in Ezek 36-37. The OT prophet uses the metaphor of physical resurrection to describe the spiritual re-creation of Israel as God’s kingdom of priests. In fact, the metaphor describes Israel’s transformation into a temple for God’s Spirit. In keeping with the parallel in Ezek 36-37, then, we should interpret the saints’ first resurrection and reign in 20:4-6 as their spiritual re-creation as God’s kingdom of priests, as their transformation into a dwelling place of God’s Spirit.

4. The beatitude of 20:6. Confirmation of the interpretation above comes in 20:6 where John describes the blessing of partaking in the first resurrection by way of a contrast. On the one hand, the blessing announces the partakers’ redemption from the power of the second death (20:6b). But, on the other hand, the blessing records their constitution as a kingdom of priests to God and Christ (20:6c). Yet there is more.

Wise as God is in the application of redemption to Christ’s people, He ensures that neither bodily death nor eternal (i.e., the second) death will frustrate the final redemption of His people. As a result, the Spirit of Christ applies His victory to His people in a particular sequence. To be specific, since there must be no threat of eternal death to Christ’s people after they’re delivered from bodily death, the Spirit delivers them from eternal death before He delivers them from bodily death. Likewise, since there can be no deliverance from eternal death after bodily death, the Spirit delivers Christ’s people from eternal death before their bodily death. The beatitude of Rev 20:6 distills the point: the Spirit’s application of redemption delivers Christ’s kingdom-people from the second death before He delivers them from death, lest the second death still threaten them after their deliverance from death (thus the first [spiritual] resurrection in 20:4-6 precedes the general [bodily] resurrection in 20:13-14a; cf. John 5:24-29). Likewise, the Spirit’s application of redemption delivers Christ’s kingdom-people from the second death before their martyrdom occurs, lest their death prevent their deliverance from the second death.

5. Summary. The first resurrection and reign of the saints in Rev 20:4-6 highlight two blessings bestowed on the church: 1) their spiritual resurrection that takes place before both their physical death and their physical resurrection, and 2) their transformation into the kingdom-temple built by Christ (just as we saw in John 2:19-21; 5:24-29). Having been united even now with the Lamb in His resurrection and reign (cf. Eph 2:5-6; Col 3:1), the saints take courage in the authorization of God’s heavenly court to avenge their blood, should martyrdom be their portion. In the truths of the vision and beatitude of Rev 20:4-6, then, the saints will find the comfort and hope they need to persevere in the face of marginalization, persecution, and even death.

Eschatology Outlines: No. 7F Interpreting Rev 20:7-10

Remembering Steve Hays

Posted by David Gadbois

The prolific Christian apologist and blogger Steve Hays died earlier this month. While most people probably knew him from his usual beat at Triablogue, he had a presence in the combox of this blog in earlier years, and often took the fight against unbelief to the “streets” of Facebook.

I always assumed I would meet Steve Hays in person, at some point. And sadly, I was wrong. Though he had been generous with his time in corresponding with me, as was the case with many other saints he corresponded with, he remained a faceless, online friend until the end. I literally did not even know what he looked like, although I imagine he must have seen pictures of me and my family on my Facebook profile. In any case, it was easy to recognize the intellectual firepower he had on deck, all guns blazing in defense of the Gospel. Tirelessly, ceaselessly. And for many years I had tried to take advantage and pick his brain on the tough subjects I was wrestling with, although there was no shortage of chat about lighter issues that we mutually found compelling.

He was certainly a strange duck. While he had a rare intellect, he never parlayed this into either a flashy or lucrative career. He was never a keynote speaker at whatever Reformed conference du jour. No public, oral debates. No Youtube clips of him lecturing. Apparently he wasn’t interested in any academic credentials beyond his M.A. He was never a professor. He was never even an elder or deacon at a church, at least the last time I asked him about it. And very little of his work was ever published in academic journals or dead-tree books, although he self-published e-books for free distribution. Non-stop blogging on Triablogue was his primary outlet, with a healthy smattering of Facebook debates on the side. And this was all semi-anonymous, he never used a picture of himself in his avatars. His posts were just marked with “Posted by steve”. Lower case “s”!

I can’t remember exactly when I started following Steve at Triablogue. From 1997-2002 I was earning my engineering degree, and providence led me to the Reformed faith, by means of multiple and sometimes unexpected channels, during these college years. Besides Berkhof’s Systematic Theology, I’d have to credit John Frame’s “Doctrine of the Knowledge of God” as one of the pivotal books that set my course from that point forward. Whenever I found Steve’s writings, it must have been a few years later, I realized I had found a kindred spirit whose theological and apologetic orientation dovetailed with my trajectory. As Steve was something of a Frame protege, he served as a helpful bridge out of the surreal Toon Town of pop-presuppositionalism and introduced me to thinkers like Greg Welty, James Anderson, and Paul Manata. There are many other fellow-travelers that I could mention that Steve introduced me to (or, for some, re-introduced me to), from many different fields and orientations: the whole staff of T-Blog, Jonathan McLatchie, the McGrews, Vern Poythress, Michael Kruger, C. John Collins, Richard Hess, and on and on.

As an engineer I really connected with the way Steve thought and wrote. The way he organized his thoughts and broke things down in a bullet point-like format. Exhaustive, yet clear and orderly. And this certainly influenced and improved my own writing. Again, I think we have John Frame to thank for this feature in his writings. His manner, at least in the printed word, was often rather curt, or abrupt. Again, as an engineer I sort of appreciated this, although it no doubt rubbed many others the wrong way. Part of this is that he didn’t believe in wasting time with verbal kid gloves for those whom he saw as culpable proponents of destructive falsehoods. There would be no quarter for those targets, rhetorically speaking.

Steve was like a nuclear reactor, pumping out daily content that was amazing, both in its quality and quantity. In contrast I felt more like the Drinking Bird toy that Homer Simpson employed, that nearly melted down the nuclear power plant. Comparatively, I’m just a “weekend warrior” apologist, but his tireless effort encouraged me to always stay in the fray, in whatever capacity I could.

He was wildly eclectic, in practice, in defending the Christian faith. While he was at his core, still some species of presuppositionalist, one would almost never know it from the diversity of approaches and tactics he employed. He borrowed freely from thinkers of any and all backgrounds; if it was a good argument, he wanted it in his arsenal.

His areas of apologetic interest were also also immensely diverse (he once mentioned that this was why he didn’t care to advance into a more specialized, advanced degree). Of course he covered the usual topics one would expect: defending the reliability of the Bible, the historicity of the resurrection, the deity of Christ, Calvinist soteriology, predestination, dealt with both proofs and objections to the existence of God (including many valuable points on the Problem of Evil), evolution/Intelligent Design, along with no small amount of ink tackling Roman Catholicism and various cults. My guess would be that atheism and Roman Catholicism were his biggest targets, if one were to go by cumulative word-count over the years. But he also addressed topics that were off the well-beaten path: modern miracles, philosophy of time, and paranormal phenomena. He was also interested in current events and the culture wars. And he always stayed abreast of the latest biblical commentaries.

To my knowledge Steve never married. As his parents both died before him, I dearly hope he had some extended family and church brethren to give him comfort and company in his final days. Apparently his fire never dimmed until the very end, I see that his final post was June 3rd, 2020, only 3 days before his death (a critique of various Roman Catholic apologists, it happens). I suppose for selfish reasons, I sure wish he had sought treatment for his maladies. Of course I was not privy to the trade-offs and probable outcomes of such treatment, so one can’t judge about those hard decisions. While it is hard to say that anyone who lives to 60 has been robbed of a full life, in our modern era it is still on the young side to die at this age. Sad, especially since he retained all his faculties and mental acuity, as evidenced in his final writings.

He never told me, nor most others, of his terminally failing health. I suspect there was, perhaps, an impish impulse on his part to just “ghost” all of us, in the urban dictionary sense. That is, to disappear without warning or salutation, so as to go unnoticed. I don’t think he wanted the sentimental attention, no matter how sincere and understandable. No, as long as he could still pound out a blog post on a keyboard, he was going to load up the big guns and send out a final volley or two. Like the gigantic, WW2-era battleships firing their 16″ cannons one last time on their way to mothball. It is quite clear that he wanted to make the most of the precious few, final days at his disposal. And my best guess is that he saw grief and pity from others, no matter how understandable and legitimate, as an inordinate tax on this quickly-diminishing share of time. That’s my best guess, anyway, knowing him in the limited capacity that I did.

I could say much more, especially concerning our e-mail correspondence. He provided personal encouragement and guidance at important junctures. Very recently, we talked about our mutual love of the use of boys choirs in sacred music. A few months back we had an interesting exchange on the recent UFO phenomena with Jason Engwer. His last direct e-mail to me was on April 19th, although he jumped into some Facebook conversations over the subsequent month. I’m actually not sure why he was so open and seemingly eager to correspond with me. I could only take, and had little to give in return to someone like him. I think he was more than a little curious about the aerospace biz…but other than that I can’t say.

Lord, this is a tough one. By your mercy, dress us all in the White Robes of Jesus Christ, that we will all be re-united one day in glory. Amen.

Deaths and Resurrections

This post will be a sort of work in progress for me as I think through my position on Revelation 20 in relation to the two deaths and the two resurrections. My position might easily change, but this is what I currently think. I have found, through emailing Dr. Fowler White, that this is the Augustinian position. My understanding of it has definitely been shaped by Dr. White’s own work.

There are two deaths. The first death is the death of the body, and the second death is the death of the soul while both body and soul are in agony in Hell (this needs to be qualified by the fact that the unbeliever’s soul is always dead throughout life, death, and the resurrection of the body). There are two resurrections. The first resurrection is of the soul (this is identical to regeneration, which Paul describes in Ephesians 2 with resurrection language), the second resurrection is of the body, reuniting the body with the soul (though not automatically specifying which eternal destiny results).

The first death (of the body) that Adam and Eve brought upon themselves in the Garden of Eden established a link to the second death, in addition to securing the perpetual death of the unbelievers’ souls. For natural unsaved humanity, the first death leads to the second death. That link is what Christ came to break. Jesus simultaneously established a link between the first and second resurrection while breaking the link between the first and the second death. This new link is a guaranteed link, and it guarantees two things: it guarantees the second resurrection and, even more importantly, freedom from the second death (this is what Revelation 20:6 is talking about, according to Augustine). At the second resurrection, of course, believers are freed from the first death as well. So the first resurrection frees us directly from the second death and, through its guarantee of the second resurrection, frees us indirectly from the first death.

Lastly (and this is most directly influenced by Dr. White’s work), both resurrections have a certain irony to them. The first resurrection has this irony for the believer: it does not free him from experiencing the first death. It promises eventual emancipation, but not immediate freedom. The second resurrection has a mirror image irony: it does not free the unbeliever from the second death.

Fifth Plenary Address: The Bible and Evolution (Rick Phillips)

Did science correct the Bible in the case of Galileo? Or was the interpretation of Joshua incorrect? Does evolution correct our interpretation of Genesis 1-2? Even advocates of evolution will admit that if Genesis is teaching literal history, then it rules out evolution. The species in Genesis were created by God according to their kind. People who advocate evolution posit a non-literal reading of Genesis 1. Are we saying that Genesis 1 teaches science? No, but it DOES teach history. Objections from the Biologos crowd will be that Genesis 1 is poetic. Genre analysis tells us that Genesis 1 is a classic example of historic Hebrew narrative, NOT poetry. It does not have parallelism, but vav-consecutive. Does the supernaturalism of Genesis 1 rules out the possibility of historical narrative, as Keller says? No. Even the presence of more highly exalted language does not rule out historical narrative, as Hebrew poetry itself shows us, since Hebrew poetry can still legitimately refer to historical events. The same objections made against the historical narrative of Genesis 1 could be made against John.

Do Genesis 1 and Genesis 2 conflict? No. Genesis 1 is a wide-angle lens, whereas Genesis 2 is a telephoto lens on day 6. The hermeneutics of the Biologos crowd subordinates the authority of the Bible to the higher authority of secularist science. On the one hand, we have fallible scientists, who have mixed motives, and mixed intellectual capacities, working with limited data. On the other hand, we have God, who has no fallibility, completely holy motives, absolute intellectual capacity, and working with ALL the data. Which authority is higher? Surely it is God.

Another casualty of this Biologos perspective is the doctrine of man. Man is no longer unique, but is on the same level as the animals. But when God made the animals, He created them by fiat. When He created man, He used His own “hands,” forming Adam personally from the dust of the earth. Psalm 8 does not say, “You made him a little higher than the animals,” but rather associates us with the higher beings, “You made him a little lower than the angels.” Modern secularism directs humanity (already having problems with self-loathing!) to their association with the animals. This is not calculated to solve the problems of despair so rampant in today’s society. Evolution is compatible with racism. Evolutionists are not necessarily racist, but evolution is compatible with racism, because a logical conclusion of evolution is that there are inferior strands of DNA that need to be weeded out. Can anyone say Final Solution? Furthermore, sin will need to be redefined as a form of imperfection, rather than transgression of God’s law.

The Bible says that death is the result of the Fall. Evolution says that death is the mechanism of improving the gene pool. According to evolution, then, death is good, and part of the world which cannot be eliminated. Death is no longer the intruder that the Bible says it is. Leviticus law says that death is bad. Life is part of the camp, and death is to be outside the camp. If Jesus conquered death, how can evolution be true, when evolution says that death is how progress comes to the world? Revelation 21:4 tells us explicitly: death shall be no more. One possible answer is that the Fall is only resulting in spiritual death, not physical death. This is inconsistent with Genesis 3 compared with Genesis 5. The refrain “and he died” is a reflection on the curse of the Fall. Revelation tells us that the first death and the second death are related, but for the grace of God. Christianity says that physical death is wrong! When will you get over the death of your loved one? Ultimately, the RESURRECTION! Christianity is never reconciled to death. If evolution is true, then God pronounced death good. This is absolutely blasphemous!

The problem with wanting to be respectable in society by believing in evolution is that the resurrection of Christ, the miraculous nature of the virgin birth, the miracles of Christ are all equally distasteful to the secularists as creation.

The Devil in his Redemptive-Historical Context

(Posted by Paige)

Here is a pair of theological questions related to the “fear of death” topic and deriving from the same pair of verses, Heb. 2:14-15. One of my curious laypeople asked about it in our Hebrews study:

In what sense did the devil ever hold “the power of death”?

How was this power altered by Christ’s defeat of the devil?

We are looking for a way to speak accurately about the “Before” and “After” of the devil in redemptive history. Any insights?

The Hebrews verses again are:

“Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.”

Slavery to the Fear of Death (Heb. 2:15)

(Posted by Paige)

Here’s a theme that I would like to develop into a written piece sometime; I thought I’d toss it out to you here to gather some of your good thinking, and thus expand my own. See which of these questions sparks ideas in you…

1) In what ways have cultures (and individuals), from ancient times to the present, told stories and pursued actions that reflect slavery to the fear of death?

2) In what ways has this universal fear of death been exploited by the powerful?

3)Would fear of death have at all influenced the lives of OT saints (up to and including Jesus’ disciples, pre-resurrection)? In other words, was OT revelation sufficient to remove, or at least mitigate, this universal fear of death?

Here is the text from Hebrews 2:14-15 (ESV):

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.”

Thanks in advance for your ideas!