Since the Supreme Court’s Roe v. Wade decision on January 22, 1973 the elective taking of unborn life has been woven in the fabric of our unraveling society. Some think it murder. Some think it no big deal. Some resign themselves to it and move on. Some think the Court’s decision borders on the sacred and must be protected at all cost. For those who care what the Bible says, consider these truths.
Abortion takes human life. If God defines human death as the body’s separation from the spirit (James 2:26), then human life is the body’s being joined to the spirit. God is the “Father of spirits” (Hebrews 12:9) and, at death, “the spirit returns to God who gave it” (Ecclesiastes 12:7). If an unborn baby is alive, then it has a spirit. The Greek word for “baby” is brephos, and the Bible uses it to refer both to a baby still in the womb (Luke 1:41) and a newborn baby (Luke 2:12). God makes no qualitative distinction between the unborn and the just-born. Further, Jesus is spoken of as being a person at the moment of conception (Luke 2:21). God claims credit for the formation of a child in the womb (Jeremiah 1:5). As David wrote of God, “you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made” (Psalm 139:13-14, ESV).
Abortion sheds innocent blood. This is no small matter, as “hands that shed innocent blood” are listed among things the Lord actually hates (Proverbs 6:17). If an unborn baby is alive, then it has a spirit, made after God’s own image (Genesis 1:27). Is any blood more innocent than that of the unborn? America has enshrined into law a practice God says he hates. Can that be healthy for the country’s future?
Abortion is ingratitude for God’s gift. If “children are a heritage from the LORD, the fruit of the womb a reward” (Psalm 127:3), then why is pregnancy often addressed as though there is a dilemma, or a choice that must now be made to either continue or terminate it? To abortion advocates, the unplanned pregnancy is a potential burden, punishment, or inconvenience. In reality, killing the unborn is a slap in the face to God, the Giver–a “thanks, but no thanks” written in innocent blood.
Abortion tries to cancel sin’s consequence. Children are supposed to be born to a mother and father married to each other. Abortion is the “get out of jail free” card for a selfish generation who want sin’s pleasure without sin’s price. The morality of many seems based on a barnyard model, but God still demands that sex be confined to a husband and wife, rightly married to each other. Sex outside marriage is sin. Fornicators and adulterers will be judged by God (Hebrews 13:4), and it will not be in their favor. Abortion is often the culmination of a train of sins, but it increases, rather than erases, them.
Abortion hardens hearts. The Lord asked, “Can a woman forget her nursing child, that she should have no compassion on the son of her womb?” (Isaiah 49:15). Yet, some are “heartless” (Romans 1:31); some are “brutal” (2 Timothy 3:3); some have seared consciences (1 Timothy 4:2). Does abortion demonstrate the compassion of Christ, or make us more the devil? Women are supposed to “love their husbands and children” (Titus 2:4). How does that square with paying to have the unborn ripped apart? Does it increase our respect for life, or make us calloused?
Abortion is sanitized child sacrifice. Millennia ago, a wayward Israel burned her own children as offerings to pagan gods (Jeremiah 7:31)–a practice the Lord found abominable. Americans do not sacrifice our unborn on a pagan altar. Instead, we sacrifice them on the altar of convenience, selfishness, irresponsibility. With abortion, there is no scream to hear, no mess to clean, no body to bury, no face to forget. In a sterile medical facility, murder is carried out as though a tumor were being removed.
Abortion is an entry ramp on the road to ruin. Once a culture rationalizes and accepts the killing of the unborn, there is no sustainable argument against killing other people who fall short of society’s evolving standard of acceptability. Euthanasia rears its head. Why not do away with those who impose an economic burden, or those whose religious convictions are out of step with the politically correct? If abortion is acceptable, it is very hard to argue the Nazis were wrong to send their unwanted to the gas chamber. We send ours to Planned Parenthood in greater numbers than Hitler ever presided over. If all human life is not sacred, no human life is sacred. “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34).
The title of this article entails the use of the word “tale.” Webster gives as one of the meanings of that word, “a relation of a series of events or facts.” That is the way the word is being here used.
Recently I was studying 2 Corinthians 5:1-10, and a thought occurred to me that never had entered my mind before. And it has to do with our our second body, our spiritual body that we look forward as Christians to having following our departure from the body we have now (Jas. 2:26).
Throughout my preaching career, I have taken the view that following the death of a righteous Christian, that person enters Paradise. So far, so good. But I also took the position, as most of my brethren have done, that following a Christian’s death he does not receive his final or spiritual or second body. I thought that he would be given that body at the time of his resurrection from the dead which is still in the future. But that hasty conclusion deserves more and better thought. I think that in 2 Corinthians 5, Paul gave us a truth that we have simply overlooked but which when understood provides additional comfort with regard to the righteous dead (1 Thess. 4:18).
Think about this. We know that spirits are made to inhabit bodies. It is interesting that the New Testament teaches us that dispossessed spirits (those that lose their habitations) are not at ease. The demons that indwelt the Gadarene upon facing the fact that they were about to be cast out of the man’s body requested to be allowed to enter another body (Matt. 8:28-34). And in Matthew 12, the Lord said, “But the unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not” (v. 43). An unclean spirit or demon is not at rest when outside of a body. Now, think about the fact that the human spirit was placed within the human body (Gen. 1:26-27; 2:7; Heb. 4:12; 12:9; 1 Thess. 5:23; Jas. 2:26). When a faithful Christian leaves his first or physical body at death, he cannot be at peace without another body being provided for him. Think about this point as you consider Paul’s remarks in 2 Corinthians 5.
The context of 2 Corinthians 5 is one in which the apostle Paul discusses our current physical body in preparation for, and yet in contrast to, the second body that will be supplied to us after death—the personal spiritual body. But just when after death is that second body to be given to the righteous dead? Is it after his physical death or after his spiritual resurrection?
Notice, please that Paul states that our current body in which our spirit lives is a physical one that he calls “the earthly house of our tabernacle” (v. 1). The ASV has a footnote that shows that the word “tabernacle” could be translated “bodily frame.” Earlier in 1 Corinthians, Paul had described this earthly body as one that is corrupt, dishonorable, weak, and natural in contrast to the second body which is incorruptible, glorified, powerful, and spiritual (v. 42-44). Here in 2 Corinthians 5, Paul informs us that if this physical body be dissolved or destroyed, another body awaits. Notice that Paul uses two images regarding our physical body. He uses the image of a “house” (v. 1) which is our bodily frame, and he uses the image of clothing (v. 2). In other words, the house or habitation of our body furnishes clothes to our human spirit. Adam’s body was made from the dust of the ground (Gen. 2:7). Our second body, Paul affirms, will be eternal and in the heavens (v. 1). A righteous man, then, is not to think that when he loses his first body, the earthly one that bears the image of the earth (1 Cor. 15:47), that he loses out. His second body will be better than the first. It, too, will be a building from God, but it will be “a house not made with hands, eternal, in the heavens” (v. 1). It will be “of heaven” (1 Cor. 15:47). In this first, physical, of-the-earth body, we groan, longing for the second body (v. 2; cf. Rom. 8:26-27).
Our spirit does not desire to be “unclothed,” however. It desires to be clothed permanently with “our habitation which is from heaven” (v. 2). If our first body is dissolved and the second body is not provided us, we would be in a state of nakedness or of being “unclothed” (v. 3). The very idea of a Christian’s being in a state of spiritual nakedness following his physical death would certainly detract from any rational desire to die and to be with the Lord. For the Christian, to die is gain (Phil. 1:21). And to depart and be with Christ is very far better (Phil. 1:23). Is it gain and is it very far better, if at death the Christian is in a state of spiritual nakedness or exposure that would shame him? Of course not! The righteous desire their final form which is the heavenly body that clothes our human spirit. We desire that our mortality give way to our immortality or to life (v. 4; cf. 1 Cor. 15:50-53). Our new form, then, will be that of an immortal body (v. 4), and God made us for that very state or condition. He made us to have immortality (v. 5). God “wrought us for this very thing,” and to prepare us for the next immortal body, he gave to us the Holy Spirit (v. 5).
This is our promise of the next body that will be an eternal-life body. The Holy Spirit is God’s promise to us of that next or second body (cf. Eph. 1:13-14). The Holy Spirit makes us members of the Lord’s spiritual body while we are here on earth (Acts 2:38; 1 Cor. 6:12-20; 12:12-13); the same Holy Spirit is the divine promise of our personal glorified body to come! Any accountable person leaving the earth now but without the Spirit within has no prospect for an eternal body of life. Whatever his body will be, it will not be a body of eternal life because he did not belong to the Lord (Rom. 8:9).
Paul goes on to say that since we have the Spirit, we have good courage, and we have knowledge that while we are now absent from the Lord, still being in our earthly body while the Lord is in heaven, we know that eventually we will be present with him and at home (v. 6).
Currently, all of us Christians must walk by faith rather than by sight since we are still in our earthly bodies (v. 7). But our courage fuels our desire to go on and to be with the Lord at home (v. 8). And please notice that Paul declares that when a Christian leaves this earthly body, he is then at home with the Lord! (v. 8; cf. 1 Thess. 4:13-14). And of course, we are constantly whether still here or “over there” trying to please the Lord. That is our aim! (v. 9; cf. Heb. 11:5-6).
Paul then affirms that what we now do in our physical, earthly body determines the nature of our second body as to whether or not our first body will be “swallowed up” of life or whether or not it will be overcome by death (v. 10, 4; Matt. 10:28).
The amazing truth that for years I could not see in this passage is that immediately following the death of the righteous Christian, he is given his second set of clothes or his habitation from heaven, his second body which is a heavenly one. This is staggering!
All of my life, I wrongly assumed that the final glorified body of man would be given to him on the morning of the resurrection, but that is not so. I used to think that in Hades (the realm of the dead), a man did not have his second body. I thought that the second body was to come to him on the very morning of the resurrection. But Paul’s discussion in 2 Corinthians 5 does not fit that idea.
In 2 Corinthians 5, Paul shows us that following the dissolving of the earthly body, the second one is given! A Christian who leaves this earth is now at home with Jesus. Now, we can’t see Jesus in his glorified state unless we are glorified, too (1 John 3:2). So, those righteous dead in the Paradise part of Hades (Luke 16:22-23; 22:43; 2 Cor. 12:2-4), whom the Lord will bring with him on the morning of the resurrection, already have their glorified bodies (cf. 1 Thess. 4:13-14). The Lord will bring the righteous dead back from Hades in their glorified bodies—not to receive them.
The righteous dead brought back from Hades will then enter physical graves from which they will be called out and caught up (John 5:28-29; 1 Thess. 4:17). Those saints yet alive on earth (who never died physically) at the Lord’s return will be caught up with the resurrected saints and will with them meet the Lord in the air (1 Thess. 4:16-17; 1 Cor. 15:51).
But what is amazing to me just now is the fact that the second body (the spiritual one) is provided to the righteous dead immediately following their physical death! This second body is what prevents the righteous dead from being “unclothed” (v. 4).
Now, if someone objects by suggesting that the Lord had taught in John 5:28-29 that one must wait until the resurrection to receive his second body or spiritual one, we would respond by making the following observations.
Jesus said, “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”
Now, notice that Jesus does not mention at what point the dead received their second body. If you are like me, you always assumed that the second body was given to the Christian on the morning of the resurrection immediately before that body comes forth from the grave. But no passage explicitly states that, and no passage even implies that. Furthermore, Jesus did not say that the dead had not already received their spiritual bodies or forms in which to rise from the grave. He simply states that both the good and the evil will arise on resurrection day. When a man dies physically, if he were righteous, he dies into life (2 Cor. 5:4). Remember that even Jesus “being put to death in the flesh” was “made alive in the spirit” (1 Pet. 3:18). All the righteous who die physically die into “life.” This life is their second body—the spiritual one, our eternal one (2 Cor. 5:1, 4). But, in John 5:28-29, Jesus is discussing “resurrection” unto life or “resurrection” unto death depending upon one’s classification as to whether on earth in his physical body he had done “good” or “evil.” So, in 2 Corinthians 5:1-10 Paul is discussing the Christian’s dying into life. The Lord in John 5:28-29 is discussing rising from the grave unto life on the part of those that have done good, and rising from the grave unto death on the part of those who in their first body had done evil.
Let me make another point just here. Since Jesus entered Paradise, following his physical death and, so, without his physical body that Joseph and Nicodemus buried (John 19:38-42), he entered Paradise with his glorified body (1 Pet. 3:18). He was not “unclothed.” He was clothed with his second body. However, his stay in Paradise was brief, and his spirit came back to his grave and inhabited his physical body again, since that is the one that was put to death and by which Jesus would demonstrate his power over physical death (Rom. 6:8-10). The physical death required a physical resurrection to prove that Jesus had, in fact, overcome physical death (John 20:24-29). So, he had to give up temporarily his glorified body in order to re-inhabit his physical one. He regained that glorified body at his ascension (Acts 1:9) since flesh and blood cannot go to heaven (1 Cor. 15:50). But, since righteous dead Christians are now beyond their physical bodies that were dissolved or destroyed (2 Cor. 5:1), and they are at home with Christ (2 Cor. 5:6-8), when the Lord comes back for the resurrection of the physically dead, he will bring back the righteous dead in their glorified bodies to be resurrected since their physical bodies are no more and cannot inherit eternal life anyway (1 Thess. 4:13-18; 1 Cor. 15:50). Those righteous saints on the earth at the time of the Lord’s return will not die or sleep, but will be translated or changed from their physical to their spiritual body at that time (1 Cor. 15:50-51). And the victory of which Paul speaks which is the victory over death is experienced by the faithful in Paradise long before resurrection morning. They have their second bodies and they have their victory now (1 Cor. 15:54-58).
The final judgment (Rev. 20:11-15) is a day of explanation or reckoning (Matt. 7:21-23; 25:31-46), but it is not a day of decision. When a man physically dies, divine judgment is already pronounced regarding that man’s destiny in that the man sees himself either in Paradise which is the third heaven (Luke 23:43; 2 Cor. 12:1-4) or in Tartarus which is, evidently, a part of Hades as well (Luke 16:23; 2 Pet. 2:4; Matt. 16:18), the place to which the unrighteous dead go following physical death. We will all appear at a final Judgment for sure, but eternal destiny will already have been decided either (1) by the nature of the second body given the dead following their physical death and its placement or (2) by the nature of their body following their change or translation if they did not experience a physical death (1 Cor. 15:51). Divine judgment will follow every human death both (1) immediately which is indicated by the nature of the new body and its placement and (2) ultimately by explanation at the final Judgment Day (Heb. 9:27; Matt. 7:21-23; Luke 16:19-31; Rev. 20:11-15).
My good friend, Glenn Jobe, in our discussion mentioned to me that the Lord’s body on the mount of transfiguration (Matt. 17:2) was his glorified body! That must be right. Jesus was able in that body to communicate with and to see and to be seen by the late, great Moses and Elijah. Abraham was in his new body when the rich man talked with him in Hades, and the rich man and Lazarus were in theirs (Luke 16:19-31). And whatever the nature of the rich lost man’s body in Luke 16 is, it was not one that provided eternal life but rather eternal death (John 5:28-29; Matt. 25:46). The unrighteous dead are given a second or spiritual body (Matt. 10:28). But it is not a body that has eternal life in it (2 Cor. 5:4).
Faithful Christians look forward to the redemption of our body. As we grow older on earth, our physical body begins to give way (Eccl. 12:1-7). We wait now on earth in hope of seeing the glorified body that will be ours (Rom. 8:18-25). God makes a claim on every righteous disciple that enters the realm of the dead (Hades) by glorifying him with his new body. That is, the second body or the “of heaven” body (1 Cor. 15:47-49) given to each saint following his physical death. It is the glorified body in which the righteous disciple lives as he awaits the resurrection of the just (Luke 14:14; Phil. 3:11). That is his body for eternity, and it is the body that will be raised from the grave on the day of the resurrection.
It is interesting that Jesus taught in John 5:28-29 that a person’s eternal destiny is based on what he did while in his physical body—the body that was placed later in a grave or tomb. Paul tells us in 2 Corinthians 5 that we Christians are constantly trying to please God (whether living in our first or second bodies [v. 9]), and that our judgment will be based on what we did while still on earth and living in our physical bodies. There will be a separation at death, unfortunately, of some Christians from other Christians, for some Christians did good and some did not (v. 10; cf. Matt. 13:24-30, 36-43; 25:31-46). But when the separation of the human spirit from the human body occurs in the experience of a faithful child of God, immediately as he leaves his earthly body, he enters his heavenly. My, what a thought to consider! That is how he is seen by those other righteous folk who now look at him and welcome him as he enters the eternal domain. He along with them is allowed to walk with the Lord in white for he is worthy (Rev. 3:4).
Interviewer: Death, I appreciate your taking the time to talk with me. I know that you suggested that I call you Thanatos since that is the name for you in the Greek New Testament. And I will do that, but I wanted my English readers to know to whom I am speaking.
Thanatos: Fine. Let us proceed. I haven’t much time to linger here. There is work to be done—people I need to meet.
Interviewer: All right. I have just a few questions, please. The first one is: What are the various forms you have taken in pursuit of living men?
Thanatos: Well, there are three forms. When I take the life of someone, I can do it in two ways this side of eternity. The first way is simply to take his physical life. The second way is to take his spiritual life. There is a third way that has to do with the final and everlasting form which the New Testament refers to as eternal punishment or everlasting separation from God (Matt. 25:46).
Interviewer: I see. So, when Adam died. He died in two ways.
Thanatos: That is correct. But that truth has to be understood. He died physically in that he began to deteriorate, which deterioration would eventuate in the separation of his spirit from his body, which would mean that I had gotten him (James 2:26). This began because Adam lost access to the tree of life.
Interviewer: So, the physical death that came was an eventual thing that potentially began the moment he lost access to the tree of life?
Interviewer: And his spiritual death was immediate in that he lost fellowship with God?
Thanatos: Correct. The spiritual death was immediate; the physical came immediately in potential but eventuated into actual physical death when Adam was nine hundred and thirty years old (Gen. 5:5).
Interviewer: So, when we read about you in the New Testament, the form that is referenced has to be decided by the precise language used and the literary context in which your name is called?
Thanatos: Yes. At times physical death is being referenced; at other times spiritual death is being referenced, and a few times, even eternal death is being referenced. And at times, even distant facts must come into play for the reader to correctly interpret a passage that uses my name.
Interviewer: Let’s consider an example. Paul wrote, “Therefore, as through one man sin entered into the world, and death through the sin; and so death passed unto all men, for that all sinned” (Rom. 5:12). Is that spiritual death or is that physical death?
Thanatos: Well, think about it. The death referred to passed to “all” men. Earlier Paul had written, “for all have sinned, and fall short of the glory of God” (Rom. 3:23). All Jews and all Gentiles had all sinned. But physical death had not passed to “all” men. I would have taken Enoch, but before I could get to him, God had already removed him from the earth (Gen. 5:24). Spiritual death had come to him because he, like all others, had sinned. But he was the exception to the rule regarding physical death. Years later, Elijah became an exception, too. I was not allowed to take him (2 Kings 2:11). The death that Paul referred to in Romans 5:12 did come to all men who sinned and it came because they sinned. That kind of death included Enoch and Elijah. That was spiritual death or the loss of spiritual fellowship with God. Fortunately, Jesus died for all men including Enoch and Elijah (Heb. 2:9; 9:15). All others for whom Jesus died, died or will die physically (unless they are in the group that is alive at the Lord’s final coming [1 Thess. 4:13-18; Rev. 22:20]).
Interviewer: Let’s take one more passage. In Romans 6:23, Paul wrote, “For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.” Which death is here mentioned?
Thanatos: Well think about the contrast Paul made. Think of the opposite concepts he mentions that are antithetical to one another. In other words, think of the words before the word “but” and then think of the words after the word “but.” The nature of the first concept is countered by the nature of the second concept.
Interviewer: What do you mean exactly?
Thanatos: The verse ends with the words: “but the free gift of God is eternal life in Christ Jesus our Lord.” That is the opposite of what the wages of sin is! It is the remedy to the wages of sin which is death. What eternal life is counters what the death is that sin produces. So, since the gift is “eternal life” rather than spiritual life and rather than physical life, the death that constitutes the wages of sin is spiritual death rather than physical death.
Interviewer: Yes, that is clear. We must consider the context, the way the words are used, concepts employed, and all relevant facts that must not be contradicted. So, in Hebrews 9:27 when we read that death is an appointment for all men, we know it is physical death because the context (verses 23-28) is a discussion of the Lord’s own death (which was physical—not spiritual, and not eternal) as distinguished from all other authorized physical sacrifices for sin.
Interviewer: My second question is: How many people have you already claimed?
Thanatos: Do you mean by claiming them physically or spiritually?
Interviewer: I mean physically.
Thanatos: I have up to the current living generation, taken everyone with the exception of Enoch and Elijah. Since God performs no miracles today, there are no “Enochs” or “Elijahs” that get to pass to the next domain without my claiming them. I have always been the “general rule,” but God excused two men from my clutches. What men they were! However, now, no one escapes. It is, as the Hebrews writer referred to it, an appointment (Heb. 9:27). Jesus himself met that appointment. His was a special death for a special reason, but the death that he died was still his meeting that appointment. That is the writer’s very point in the passage. In other words, as other men had kept the appointment and as all men will continue to meet the appointment, so Jesus himself was appointed to meet me as well.
Interviewer: I sometimes like to say that we live by permission, and we die by appointment (James 4:15; Heb. 9:27).
Thanatos: That is a fair way to describe mankind’s condition regarding life and death.
Interviewer: Who was the first to die physically?
Thanatos: Well, as you read in Scripture, Adam and Eve were the first who began to die physically when they lost access to the tree of life. So, we can say that Adam and Eve were the first to die physically in a potential sense. As far as the first to die in an actual sense, that was Abel. The first historical physical death was the one Abel experienced. I reached out for him early in the history of man. And it is interesting in that the first actual, historical physical death that I initiated was a violent one in which a man shed his own brother’s blood (Gen. 4:1-8). That certainly was a foretaste of things in the sad and sinful history of mankind to come. Abel’s blood cried to God for vengeance; fortunately for you, the Lord’s own blood cried out for mercy (Gen. 4:10; Heb. 12:24).
Interviewer: Thanatos, how many ways or means have you used to get people within your grasp in order to end their physical lives on this earth?
Thanatos: Well, I have never counted them, but I will be glad to identify some of them. They are so common place, you will recognize each one that I describe. There are various ways to get to a person. And, of course, all that I do, I do by allowance (James 4:15). I have been stopped many, many times from accomplishing what I was about to do. Various things may prevent my grasping a person including the prayers of righteous men (James 5:16; 1 John 5:13-15). However, unless God intervenes, I have access to many methods of establishing my claim regarding physical death.
For example, as a broad category, I have taken, as with Abel, many a person through some expression of violence. Many men are so sinful that they engage in violent behavior one toward the other. The “golden rule” (Matt. 7:12) is not only flagrantly disobeyed; it is often held in absolute contempt. Many men murder other men. Not everyone dies who is assaulted, but I do claim a lot of people who are violently attacked. And in war time, I am especially busy. Regardless of the cause, I claim many a life as nation rises up against nation. It is a good harvest for me.
Other methods that I have used with men include sickness. People get sick for various reasons, and at times I am allowed to come in and take some of those people. People become diseased, and I may be allowed to move in and remove that person. A few people are overcome by animal predators (such as lions, bears, snakes, etc.). These deaths are not as common, and when they occur, the report may become a headline in a newspaper given the horror or the drama involved in the incident. Natural catastrophes take some (tornadoes, earthquakes, hurricanes, etc.). And all kinds of accidents account for the passing of many. And you might be surprised how many times I am solicited to come to the scene of homicides that have continued since the days of Cain and Abel. Many a man still marches “in the way of Cain” (Jude 11).
Interviewer: Why do we men fear you?
Thanatos: There are, I suppose, various reasons why a person on earth would fear me. No man living has yet to meet me personally. So, I am feared because though men know of me and know others who have met me, no one who has met me has revealed to the yet living what I am like. The living may have been close to others whom he watched as I took hold of them, but the yet living have never met me themselves. So, I am a mysterious stranger to them. Too, men may fear some pain or imagined pain or duress that they think is essentially connected with me as I come for someone. Also, the living fear me because of the pain my coming will cause to those loved ones left behind. No one wants his loved ones to have to grieve, but they must, and they will. Leaving entails loss for those who stay. No one enjoys grieving for those I have taken; no one facing me himself enjoys the prospect of grief for those loved ones that he will soon leave behind.
Interviewer: Should the living fear you?
Thanatos: That depends.
Interviewer: What do you mean?
Thanatos: Well, if you believe God and you are prepared to face judgment, there is no need for fear. In fact, death is a release to the righteous so that they are unburdened. Ever since sin entered this world and me through sin, this world has been a rough environment in which all men must live. If a man takes God at his word, obeys His will, and trusts His promises, he should in his maturity welcome me as the one who will make possible for him a much better situation.
Interviewer: I remember that Paul expressed the thought of a place very far better than this vale of tears (Phil. 2:23).
Thanatos: Indeed. But that place is only for believers—those who take God at His word and walk in His way (Rom. 10:17; Heb. 5:8-9). For them, I am a blessing. I provide a release; I become a relief. When I come for the prepared, they can gladly welcome my approach and look forward to blessedness about which they have read but regarding which they have never felt until they meet me. That is why the Scriptures tell you people that God views the death of the righteous as “precious” (Psalm 116:15). God wants His people to look at me that way, too, in regard to them.
Interviewer: But what about all the others? What about the unprepared?
Thanatos: That is another matter altogether. For the unprepared, I bring more heartache. I lead them to a metaphysical or spiritual domain but one in which their continued spiritual separation from God continues, and it will continue forever. I am an enemy to those people—all of them (1 Cor. 15:26). I bring them no joy but only that which is to be most dreaded. And the only way to escape this eternal prospect is to accept the salvation offered by God through Christ who was raised from the death in order to bring life and immortality to light through the gospel (2 Tim. 1:10). Jesus overcame ME in order that YOU humans can have spiritual life on earth and eternal life in glory. He “abolished” death not in the sense that men no longer die physically, but that though they die, given their spiritual life on earth, they may beyond earth and death live again!
In April 2021 Mac Deaver held a four night debate with Israel Rodriguez in Denton, Texas on the subject of immersion in the Holy Spirit. All sixteen speeches can be viewed here. Also, the debate can be accessed via the dropdown menu under “Debates.”
When I was a very young gospel preacher and while teaching in a preacher training school, I would on Sunday’s drive to my regular preaching appointment in a small farming community. One day one of the members of the congregation explained to me that people in the world were not amenable to God’s New Testament teaching on marriage and divorce because they haven’t heard the gospel. I think that was my first experience with a brother in Christ advocating such nonsense about marriage and divorce, but I have remembered that experience to this day.
Over the years many faithful gospel preachers have written books, preached sermons, wrote articles, and even engaged in public debate on what the Bible teaches on marriage, divorce, and remarriage. Of course one of the major controversial aspects of the subject was the matter of the application of the law of Christ on marriage. I have been in three debates myself on the application of New Testament teaching on the topic. And my father engaged in a great written debate that went on with his opponent for about five years.
And after all these years, one might still on occasion hear of someone’s still trying to uphold the view that people in the world are not amenable to Christ’s teaching on marriage and divorce, or one might hear that while it is admitted that they are amenable to the law of Christ, it is still the case that they surely do not have to give up adulterous spouses in order to become Christians. Now, there is already much, much audio, video, and written material available to settle the issue for an honest and good heart, but in this brief article, I simply want to make a few basic points, anyway, hopefully to help further clarify the matter.
Let’s begin with a few questions:
Can a man in the world commit fornication (have sex with someone who is not his wife)?
Can a man in the world commit adultery (have sex with someone who is someone else’s wife)?
If a man in the world can commit either fornication or adultery or both, what law is he violating in committing the sin? In other words, what law makes the act itself sinful?
What law is it that defines for a man in the world who a wife is and what fornication is and what adultery is?
To what law was the next generation obligated following the time when the gospel was preached throughout the whole world in the first century?
If someone says that the law that makes fornication or adultery sinful is the “moral law,” then we would respond that that was the law for the Gentile prior to the time when the gospel completely reached the Gentile community about 63 A.D. (Col. 1:23; Rom. 2:14-15). If someone suggests that it was the law of Moses, then we would respond that in the first place, that was for Jews only, and in the second place, that law was nailed to the cross when Jesus died (Col. 2:14). Furthermore, what is the law that defines for the man in the world what a “wife” is and what a “fornicator” is and what an “adulterer” is? Fornication and adultery are connected to the very definition of what marriage is. So, again, to the man in the world (allegedly not under obligation to the gospel), what law provides definition to him of what the concepts of marriage, wife, husband, fornication, and adultery precisely entail?
If someone says that even though the gospel was preached to the whole world (including what the Lord taught on marriage and divorce), that the second generation reverted to the earlier responsibility to moral law only (for Gentiles) and to the law of Moses (for the Jews), we would respond, that such is not so. The Jew could not revert to an earlier responsibility because his law had been divinely removed. And the Gentile could not revert to an earlier responsibility because moral law had now been completely inculcated within the New Testament law of Christ. Universal obligation to the gospel was once fixed; and when finalized, amenability to it remained perpetually constant. If the Jew could not revert to Jewish law only, the Gentile could not revert to moral law only either.
Some admit the foregoing but then suggest that even though this is all true, and even though it is the gospel itself that now defines for all men what fornication is and what adultery is, still when alien sinners today become Christians, they do NOT have to put away their adulterous wives per Matthew 19:9 because their adultery which is against the law of Christ is forgiven by the law of Christ, so that the adultery is no more adultery. In other words, we still have people among us who contend for the view that if an alien sinner living in adultery wants to become a Christian, then he can do so while retaining his adulterous partner on the grounds that following baptism, his adultery ceases to be adultery.
Now, I raise the question in all kindness, how does that exactly work? How can adultery cease being adultery? How can adultery at one moment not be adultery the next moment? Now, at this juncture someone may victoriously shout, why, it is “forgiveness” that changes adultery into non-adultery! Oh really? Let us carefully delve into that.
First, we have no New Testament instance of such a thing with regard to any act whatever. Stealing remains stealing, drinking alcohol remains drunkenness, lying remains lying, coveting remains coveting, and blasphemy remains blasphemy after a person’s baptism. These acts by definition all remain the same following baptism as before baptism. Read Acts 5:3-4 for a case in point! Baptism is not a form of magic. Definitions still hold. Wife abuse before baptism remains wife abuse after baptism. The deed is the same. It is not modified by one’s attempt to enter the church via baptism.
Second, since the definition of all acts remains in place following one’s baptism, in order for a person to be “forgiven” of a sinful act or relationship in baptism, he must repent of that act or of that relationship before his baptism. Godly sorrow produces repentance (2 Cor. 7:10). A man can no more be scripturally baptized while remaining in an impenitent state than he can be scripturally baptized while remaining in an unbelieving state. A man must come to faith and repent before his baptism (Mark 16:16; Acts 2:38, 3:19).
Third, one cannot be repenting of a sin while desiring to retain the fruit or product of it. If a man steals his neighbor’s cow and later allegedly becomes a Christian, can he rightly claim the cow as his own now on the basis that he was a non-Christian when he stole the cow, but that now his “new” condition renders his relationship to the cow legitimate. The sad fact is that the man doesn’t have a new condition.
Even if he never commits a momentary act of theft anymore, the fact that he wants to keep stolen goods indicates that he has not repented regarding thievery. Regarding his thievery, he remains in the same condition following his baptism as he was before it. If a man “repents” of thievery and keeps the “goods” that he stole, who in his right mind would believe for a moment that if the man now claims to have a right to the goods on the basis of “forgiveness,” that the man genuinely repented? No one! If definition remains the same of what a deed is, and if forgiveness is divinely granted for the commission of the deed, it is because the man’s relationship to the deed has changed! But if an adulterer desires to keep his adulterous wife following his baptism, his relationship to her has not changed! He did not repent of his adultery any more than our thief repented of his stealing his neighbor’s cow.
Just here let me make a few points about David. Some reader may be thinking: Well, after all, David committed adultery with Bathsheba and got to keep her. Yes, but notice these relevant points:
Neither David nor Bathsheba lived under the law of Christ.
The law under which they did live entailed a very generous divorce law (Deut. 24).
David committed several other sins in connection with his affair with Bathsheba, all of which were actual sins, including the sin of murdering her husband!
Why God allowed David to live and allowed Uriah to die is God’s business.
David could not return Bathsheba to her husband since he no longer lived.
God required the life of the child produced rather than to take the life of either David or Bathsheba and that, too, is God’s business.
David did not “keep” Bathsheba following his adultery with her and following the murder of her husband. David became her husband after the death of her husband.
Fourth, some claim, however, that adulterous marriage is not like stealing and so should not be compared to it. We ask, why not? How is it that Bible principles that apply to lying, stealing, coveting, etc., apply to all of these things but do not apply to adulterous marriages? Who made up that rule? Where can we locate it in Scripture? It is a human fabrication.
Fifth, if someone says that an alien sinner living in an adulterous marriage should not be told to separate from his wife prior to his baptism on the grounds that Jesus said that man should not put asunder what God has joined together (Matt. 19:6), the proper response would be that this man living in an adulterous relationship was not by God joined to anyone! God never joined two people together in adultery in the history of God or man! God only joins two people together in scriptural wedlock according to his law on marriage, just as he only forgives men according to his law of forgiveness. Adulterous marriage may be legal, but that does not make it scriptural!
Sixth, going back to the matter of definition, when an alien sinner actually repents of stealing prior to his scriptural baptism, since it is not the definition of stealing that changes (and it is not), then it has to be that his relationship to the act changes. He no longer steals! And when a man living in an adulterous marriage is scripturally baptized, it cannot be because the definition of adultery changes, but rather it is because his relationship to the act changes. He no longer commits adultery! But if he remains with his current adulterous wife, he keeps on committing adultery (Matt.19:9).
Dear reader, our wicked culture has had a tremendous influence on the church of our day here in America. The morals of the world have degenerated to such an alarming degree that it now makes some Christians uncomfortable, and some perhaps even unwilling to stand up for plain New Testament teaching with regard to marriage, divorce, and remarriage. May God help us do better and hold our ground.
How many times have we heard it said that the baptism of the Holy Spirit was given to the apostles only (excepting Cornelius and his household and near friends—Acts 10), to enable them to write scripture? How many Christians still hold to this unfounded idea?
Not long before his death, Jesus met with his apostles in an upper room to observe the Jewish Passover feast (Mark 14:12-16). He observed the Passover, instituted the Lord’s Supper, predicted his betrayal, and spoke of various matters (Matt. 26:17-29; Luke 22:7-38; John 13-17). The passage from John provides some extraordinary information regarding the coming of the Holy Spirit.
Many times in the past, some gospel preachers have tried to distance us Christians from what the Lord promised regarding the Holy Spirit in John 14-16 by making the statement, “The Lord was talking only to the apostles,” thus attempting to suggest that whatever the passage said about the Holy Spirit was intended for the apostles only. And if intended for the apostles only, then the Lord’s statements were not intended for any other Christian in days to come.
Let me kindly suggest just here, that whatever the merit of the claim regarding the fact that the Lord was talking to the apostles only, the suggestion that therefore what was said could not apply to anyone else is going to have to be supported by something other than the fact that the statement or statements were made only to the apostles. Surely, no one in his right mind would be willing to affirm that everything the Lord said to the apostles only was intended (in application) for the apostles only!
For example, in John 14:6, to the apostles only Jesus said, “I am the way, and the truth, and the life: no one cometh unto the Father, but by me.” Obviously the “no one” who could not come to the Father but by Jesus applied to the apostles, but not to the apostles only, because it included all other men as well. So, even in the context, we know that to say that something was said TO an apostle ONLY does not entail the idea that it could not then apply to anyone else also.
Now if somehow at this point asks me, “Are you saying that everything in John 14-16 that was said to the apostles only applies equally in the same way and in the same sense to EVERYONE else?” I would answer, “No.” But that leaves “some things” in the passage that do apply both to apostles and to non-apostles as well, including the promise of the Holy Spirit whom the world cannot receive (John 14:17; 3:3-5; Acts 2:1-4, 38; 1 Cor. 12:13).
Now, I do not want to take up an analysis of the complete context of John 14-16 in an effort to see everything that applies in the same way and in the same sense to both apostles and to non-apostles. However, I do want to explore what restricting all of the passages on the Holy Spirit to “the apostles only” means with regard to the doctrine of inspiration and the writing of New Testament Scripture.
In John 13:30, Judas, one of the original twelve apostles, left the upper room before Jesus spoke about the coming of the Holy Spirit. The words of Jesus in John 14-16 were not spoken to Judas, so our first relevant point is that not even all of the original apostles were the recipients of the Lord’s words in chapters 14-16 of John regarding the Holy Spirit. The second point is that of the eleven apostles left, not all of them wrote Scripture, even though all of them did preach (Mark 16:14-20). Matthias later replaced Judas (Acts 1:15-26), but we have no Scripture from Matthias. Of the original group of twelve apostles (Matthew 10:2-4), the only ones who wrote Scripture were Matthew, John, and Peter. Of course, later Saul of Tarsus would be converted, and he became an apostle born out of due season (Acts 9:1-18; 22:16; 1 Cor. 15:8-9). But he was not present when the Lord spoke in John 14-16. So, thus far we have the following:
Eleven apostles heard Jesus in John 14-16 (these were the apostles to whom he spoke);
One apostle (Judas) was not present so the Lord did not speak directly to him;
One apostle replaced Judas later (Matthias), so that he was not present either in John 14-16;
One apostle (Paul) became such later, so that the Lord did not speak directly to him either in John 14-16.
So, of the twelve original apostles, one (Judas) was missing in John 14-16. The replacement (Matthias) was not present either because he had not been selected yet, and Saul who became Paul the apostle was not present either. So, of the apostles present on Pentecost of Acts 2 when the church began, there were only eleven of them who had been present in the upper room in John 14-16. And Paul was not yet a Christian and certainly not an apostle yet. Did all twelve of the apostles in Acts 2 speak by virtue of their having the Holy Spirit within? Of course (Acts 1:26-2:4)! But one of them never heard Jesus in the upper room promise him the Holy Spirit. Since he did receive the Holy Spirit, it was NOT because the Lord had spoken to him in John 14-16.
What is our point? Our first point is that what Jesus said TO the apostles ONLY in John 14-16 about the coming of the Holy Spirit was not said EVEN TO ALL OF THE APOSTLES! The second point is that since others became apostles later and did receive the Holy Spirit, their absence from the upper room in John 14-16 DID NOT EXCLUDE them from the application of the Lord’s remarks with regard to the coming of the Holy Spirit even though the Lord did not address them directly in the upper room. If Matthias and Paul both received the Holy Spirit, it was not because the Lord spoke to them as a part of the APOSTLES ONLY group in John 14-16 because they were not apostles at the time. If the Lord’s words applied to them, it was not because the Lord had spoken directly to them in John 14-16 about the coming Spirit. Now, as noted, we have no inspired writings from most of the apostles including Matthias. We do have inspired writings from the apostle Paul.
But now, consider: if most of the apostles did not write Scripture (and they did not, though they preached by inspiration), and if Matthew, John, Peter, and Paul (as apostles) did not write the totality of Scripture, then who were the writers of the rest of the New Testament?
Well, Scripture claims that non-apostle prophets did that. Notice these passages:
“And God hath set some in the church, first apostles, secondly prophets, thirdly teachers…” (1 Cor. 12:28-29).
“So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone;” (Eph. 2:19-20).
“And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;” (Eph. 4:11).
All apostles were prophets, prophets being those through whom God spoke by his Holy Spirit. The word “prophet” refers to someone who speaks for someone else. Prophets of God spoke for God. Prophets received revelation and spoke or wrote by inspiration (cf. 1 Cor. 2:12-13). In Paul’s list in 1 Corinthians 12 and in Ephesians 4, prophets are second only to apostles. And this group included those non-apostle men whom God selected to write the rest of the New Testament. These were John Mark, Luke, James, and Jude. The apostle writers were Matthew, John, Peter, and Paul.
Now consider that about half of the New Testament writers, then, were non-apostles! That means that if they were in fact inspired to write Scripture, their receiving the Holy Spirit in order to write Scripture was not because the Lord was speaking to APOSTLES ONLY in John 14-16! They were NEVER apostles, and yet the same preachers who try to disconnect brethren today from the Holy Spirit on the basis that the Lord was talking to apostles only in John 14-16, evidently forget about this group of inspired writers to whom the Lord in John 14-16 was not speaking at all! And yet our restrictive preachers allow them “in” to receive the Holy Spirit so as to write Scripture (though they claim that these prophets did not receive the “baptism” of the Holy Spirit), but they keep us Christians today “out” of the application of any of the Lord’s remarks regarding the coming Spirit in John 14-16. What a hermeneutical mess!
Furthermore, when preachers today claim that the baptism of the Holy Spirit was for the purpose of enabling the apostles to write Scripture (as this precise point has been made by some of our preachers for years and years), it seems as though they forget the second class of writers (the prophets) altogether! Why? Because our preacher friends do not concede that the prophets were ever baptized in the Holy Spirit! Well if the prophets wrote Scripture without the baptism of the Spirit and the apostles received the baptism of the Spirit, certainly it wasn’t the “baptism” of the Holy Spirit that enabled them to write Scripture any more than the “baptism” of the Holy Spirit enabled Old Testament writers to write Scripture either. No one today in our brotherhood claims that David or Moses received the baptism of the Holy Spirit in order to write Scripture! What an absolute confusion some of our preachers experience with regard to the Holy Spirit. But a focused consideration of the above material ought to provide some clarity on the matter. While having the Holy Spirit was necessary to a person’s speaking or writing by inspiration (1 Cor. 2:12-13; 1 Pet. 1:10-11; 2 Pet. 1:20-21), the “baptism” of the Spirit had nothing to do with either inspired speaking or inspired writing.
Please note that our opponents on the doctrine of the Holy Spirit go to John 14-16 and claim:
In speaking of the Spirit, Jesus is talking about the baptism of the Spirit even though the word “baptism” in the context cannot be found;
They claim that this “baptism” of the Spirit was promised to the apostles ONLY thus eliminating about half of the New Testament since about half was written by non-apostle prophets who according to our opponents never received the baptism of the Spirit but received the so-called “laying-on-of hands” measure of the Spirit.
Now, if it is true that Jesus is in John 14-16 speaking of Holy Spirit baptism (and our opponents claim that he is), and if it does apply to some non-apostles (New Testament prophets), and if non-apostle prophets wrote Scripture without receiving Holy Spirit baptism, then the apostles clearly did not write Scripture because they had received Holy Spirit baptism but rather because from the Holy Spirit they had received the gift of prophecy (1 Cor. 12:10-11). This shows that Holy Spirit baptism has nothing at all to do with the writing of Scripture! The gift of “prophecy” is what enabled men to write Scripture. This came FROM the Holy Spirit but was NOT the Holy Spirit any more than “the gifts of healings” constituted the Holy Spirit (1 Cor. 12:4-11).
Furthermore, if Holy Spirit baptism has nothing to do with the writing of Scripture (and it does not), and if prophets and apostles wrote Scripture by means of the gift of prophecy (and they did), then if the non-apostle prophets who wrote the rest of the New Testament were “guided into all the truth” as well as the apostles in order to write Scripture (and they were—John 16:13), then there is no way for our opponents to restrict the application of the Lord’s remarks in John 14-16 on the Holy Spirit to apostles ONLY!
[Note: This piece appeared in the Fall 2020 issue of “Sufficient Evidence,” the bi-annual apologetics journal of the Warren Christian Apologetics Center in Parkersburg, West Virginia. We appreciate the interest in the article by our good friends, Charles Pugh and Terry Varner, and their desire to publish it.]
In Genesis 1:1 we find these words, “In the beginning God created the heaven and the earth.” Now we know that the Hebrew word used for “created” is “bara” and can entail ex nihilo creation. According to the Hebrew-Greek Key Study Bible, it is not always used that way, but the word itself does entail that possible use which, no doubt, it must have in Genesis 1:1. In Genesis 1:27 the word “bara” is used for the creation of man whose existence clearly came from already existing dust (Genesis 2:7) and rib (Genesis 2:21-22) and from Holy Spirit (Malachi 2:15; Hebrews 12:9). Now notice that in Genesis 2:3 the same word “bara” is used for something other than or in addition to what we face in Genesis 1:1. Consider Genesis 2:1-3: “Thus the heavens and the earth were finished and all the host of them. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.”
Now, the word “created” in 2:3 covers all that is entailed in the finished work of God. Verse 2 shows that he ended his work that he had “made” (not the word “bara” but “asah”). While “asah” can refer to creation as such, “The basic meaning…is ‘do’ or ‘make’ in a general sense” (ibid., p. 1626). So, God finished the creation, at least as provided in the description given in Genesis 1:2ff.
Years ago, our brethren did not make an issue of the age or alleged age of the earth. In fact, there was a certain obscurity in Moses’ account that most of us realized from the way that Moses wrote. Some prominent preachers were quite clear in their definite conclusion that the Bible is indefinite regarding the age of the earth. In a most excellent article entitled “Questions of Chronology” that appeared in the February 22, 1962 issue of Gospel Advocate, Guy N. Woods affirmed, “(1) The inspired text contains no data on which the events of Genesis 1 may be dated” and “(2) It is not necessary to assume that the earth and man were created at or near the same time” (p. 122). Thirty years later (1992) my father (Roy C. Deaver) published his commentary, ROMANS—God’s Plan For Man’s Righteousness, and in it he wrote, “How much ‘time’ (as men view time) elapsed between the original creation and the renovation (the work of the six days) no one can say with certainty” (p. 167). Both Woods and my father gave elaboration that I will not here insert, but both of them were convinced that regarding the age of the earth, we simply do not know and cannot say because the Bible does not reveal that information to us. I can remember years ago hearing brother Woods saying to my father that these preachers that are trying to prove that the earth is a very young earth are painting themselves into a corner. And I can remember that my father received some criticism of his commentary for inserting the truth regarding the non-knowability of the time of the creation in Genesis 1:1.
And yet, with the passing of more time, it seems that some among us have become quite emboldened in their attempt to claim that a young earth can be proven, and that it must be proven, and that those of us who are informed must know and claim that the earth created in “the beginning” (Genesis 1:1) has only existed for a few thousand years.
Let me say just here that it is my opinion that much of this push among some preachers and other brethren in claiming certitude with regard to a young earth is an overreaction to a social condition or cultural situation. Some seem to think that since Darwinian evolution requires a tremendous amount of time in order to satisfy the requirements for the evolutionary theory, we must in response to that false theory whittle down the time. To me, it is comparable to what the church did years ago in its response to Pentecostalism. In order to react properly to the false claim of modern miracles, some brethren went to the extreme and equally false position that the Holy Spirit does nothing (other than what he does in his word). Now, to respond to a false view that seemingly requires billions of years for enough time support, some of us have gone to the other extreme and claim that the Bible teaches that there is not sufficient time for the evolutionary theory because it can be proven that the earth is, in fact, quite young. It needs to be understood that Darwinian evolution cannot be proven even if we were to allow the evolutionists trillions and trillions of years in which to weave their web. Evolution cannot be established by the allowance of a great amount of time or of more time in addition to the first amount allowed or by the addition of more time after that, etc., etc. Time is simply not the issue! Some things are not possible in the nature of things, and the theoretical creation of more time to allow possibility doesn’t help if possibility is not a possibility! Given all the time conceivable, absolutely nothing cannot give existence to something, a man cannot become God, and life cannot be derived from non-life.
Now, be that as it may, let us be clear about motivation and position. There is a difference between (1) the motivation for or the reason why someone takes a view and (2) the evidence used in support of the view. So, regardless why some of us believe we must stand for a young earth in order to meet the threat of evolution, the claim to prove a young earth must stand or fall on its own. Of course, both camps (those who favor an old earth and those who favor a young earth) are trying to be faithful to God. But we certainly do not need to judge the faithfulness of a brother on the basis of which view on this issue he takes. If Moses wrote so that we can know that a young earth is what we have, then so be it. And if Moses wrote so that we cannot know that a young earth is what we have, so be it. But if Moses did not reveal the approximate date of the earth, no one has the right to claim to know that alleged date, and he certainly has no right to impose that claimed date on his brethren. Furthermore, he certainly has no right to consider someone who disagrees with his claim as being simply uninformed on the issue. We do not advocate the truth, and we do not defend the faith when we attempt to prove what cannot be proven. Claiming to prove what cannot be proven is just as wrong as asserting that we cannot know what the Bible affirms that we must know.
Furthermore, it needs to be pointed out that the topic here discussed does not lend itself to scientific inquiry. Guy Woods, Roy Deaver, and Thomas Warren all understood that “origins” does not come within the scope of science. It falls within the scope of philosophy and theology. If one would study “the beginning” of our universe, he has to step outside the discipline of science in order to make the exploration. The “scientific method” applies to material things only in their material existence—not in how their material existence initially came into being. Science’s method applies to empirical things and not to how empirical things originally arrived. Science must consider material things as they now are.
A good friend of mine recently reminded me of something I had forgotten though I had marked it in my own book years ago. In Rubel Shelly’s 1975 book, What Shall We Do With The Bible?, Shelly affirmed, “The ‘beginning’ could have been millions or billions of years ago. Or it could have been only a few thousand years ago—with the earth having been ‘aged’ at the time God brought it into existence” (p. 91). Shelly’s onetime professor, Thomas B. Warren, wrote the “Introduction” to that book, and Warren’s publishing company, National Christian Press, published it and holds the copyright on it. Warren did not disavow the remark or edit it out of the book.
Now, let us begin to look seriously at the Genesis text. The KJV has, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved (ASV—was brooding) upon the face of the waters.” Notice that the original creation (v. 1) is separated from the literary account of additional creative work (v. 3) by verse 2 which entails a conceptual change and a pause in the creation account itself. Verse 2 indicates that God’s Spirit was surveying the scene of the formless and void earth; it was a chaotic, water-earth mixed mass. Verse 2 is a transition verse that ties verse 1 to verse 3.
Verse 3 follows the survey of the scene, and God then continues with creative effort: “And God said, Let there be light: and there was light.” Then “God divided the light from the darkness” (v. 4), and he “called the light Day, and the darkness he called Night” (v. 5). Then at the end of verse 5, we have, “And the evening and the morning were the first day.”
Now, in our Genesis 2:1-3, Moses wrote, “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.”
So, clearly there is a creation week of six days duration followed by a seventh day of rest. Now the question becomes: When did the first day begin? Did God create (ex nihilo) on the first day? Is Genesis 1:1 a part of what is described in Genesis 2:3? Or does Genesis 2:3 omit Genesis 1:1? Please notice that God rested “in” the seventh day (Genesis 2:3). So, did he initially create something out of nothing on or “in” the first day?
Now, we must remember that in Exodus 20:11 Moses recorded this: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” So, we ask ourselves whether or not Exodus 20:11 includes Genesis 1:1, or does it begin with Genesis 1:3 following the Spirit’s survey of the chaotic scene. As we ponder that question, let us think about the extraordinary situation that it addresses. Let us think about the situation like this: before creation, during creation, after creation. Or we have—
God Before He Creates (Eternity Before Time)
God As He Creates (Eternity With Time)
God After He Creates (Time After Eternity)
Now, when does the first day in Genesis 1 actually begin? We can exclude the first category (God Before He Creates) because by definition Day One as described by Moses is a part of creation (Genesis 1:5). That leaves two categories to consider. And this is where the controversy has always been. Now let me ask, does the third category (God After He Creates) end with Genesis 1:1? Of course not. And no one claims this on either side of the issue. So, we then ask, does the third category (God After He Creates) end with the completion of the six days work? Or, is the creation finished completely by the time of the sixth day? Yes. Again, everyone agrees that it is. So the issue has always been: Where do the six days of creation as per Exodus 20:11 begin? Do the days begin in Genesis 1:1 or do they begin in Genesis 1:3? This is the essential question in settling the dispute as to whether or not the Bible provides information whereby we can know the approximate age of the earth.
Now, the advocates of the extremely young earth theory claim that Exodus 20:11 includes Genesis 1:1 so that God began the actual creation itself on the first day, and the first day is like all the others in that it is a 24 hour period. We do not disagree as to the time of each day, but we must explore whether or not Genesis 1:1 allows for such a description of God’s initial creative act. So, let us think about God and his relationship to time.
God Before Time
God Making Time
God After Time
Regarding the first category (God Before Time), we know from Scripture as well as from philosophy that God existed alone before time began. Of necessity he existed before his own creative work began, of course (cf. Psalm 90:2). The third category entails all of God’s personal history subsequent to his creation of the first thing that he created. Now the fascinating and crucial category regarding our issue is the middle one: God Making Time. When did time begin? The correct answer is that it began at the point at which the first thing came into existence. Since God didn’t “come” into existence, the point at which the first thing came into existence was the creation of the heaven and earth. Whether the heaven came first or the earth came first or they came simultaneously, Moses does not say. But time is simply the description of the duration of a created condition. Time is the “marking” or “passing” of moments or segments of duration. That is, time entails the existence of something that was created and which can only be maintained by something external to itself (God). So, time began when God created the heaven and the earth. But, of course, God did not make “time” in the same sense in which he made the heaven and the earth. Time was “made” by the creation of the heaven and the earth. Simultaneously time arrived at the same point at which the heaven and the earth arrived.
Now the question is: Did God create the heaven and the earth on the first day as Moses described that day? In Genesis 1:5 Moses wrote, “And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” The boundaries or markers that defined the first day were an evening and a morning. Again, I would certainly agree that as with the other six days, we are discussing a 24 hour period.
So, the next question would be: Was the initial creation of the heaven and the earth WITHIN that 24 hour period? If the answer is “yes,” then the advocates of the extremely early earth must be correct. If the answer is “no,” then there is no biblical proof of an extremely early earth (nor of an old one either). Now, which answer is correct? The correct answer, as far as I can tell, is “no.” Why? Look at the following chart:
The First 24 Hours
Before The First 24 Hours
Within The First 24 Hours
Following The First 24 Hours
God’s first creative act as recounted by Moses (Genesis 1:1) needs to be identified or classified in order to get at the truth with regard to whether or not Exodus 20:11 includes Genesis 1:1 in its six day reference. Consider the following:
T or F #1. God initially created before the first 24 hours began (True).
T or F #2. God initially created within the first 24 hours or after the first 24 hours began (False).
T or F #3. God created following the first 24 hours (False).
We would all say that #3 is false. So what about #1 and #2? Did God initially create before the first 24 hours began? If #2 is true, then God himself was within the 24 hour period at the time of creation. That means that time already was existing before creation was initiated! If #1 is true, then we face the situation that before time, God started his initial creative work. Either God was already “in” time at the initial point of creation, or he was “outside” of and “before” time. If Exodus 20:11 includes Genesis 1:1, then we must face the “fact” that God was already existing in time before he did his initial creative work! Consider the following possibilities:
T or F #1. When God created the heaven and the earth, God did so before time.
T or F #2. When God created the heaven and the earth, God did so during time.
T or F #3. When God created the heaven and the earth, God did so after time.
To consider these questions, let us think of initial creation (ex nihilo or “out of nothing” creation). But as we consider this, we must remember to distinguish the Creator from his own creation.
In order for God to precede creation, creation as an act of force must somehow precede what the force brings about. Does God exist before the heaven and the earth do? Of course. Well, that means that the creation category must exist subsequently to that of the first category (God). So, in the creative act itself, we still have to differentiate between God himself and the thing he is creating. If there is anything about the initial creative act that preceded the actual existence of the something that came to be, then that “anything” (power exerted by God) existed prior to the first day’s 24 hour period.
Creation is the transition from nothing to something. Now, when the nothing (ex nihilo creation) becomes something, the something must be marked by time since the something was, in fact, a created something (i.e. non-eternal). So, time begins with the initial existence of what is made if what is made is durative (i.e. something that has the capacity to go out of existence).
But now remember (as already explained), that God himself is not within time to make the initial something that he makes (the heaven and the earth). Before creation, the Bible plainly teaches that God was everlasting (Psalm 90:2). But, “everlastingness” (or eternity) is not time. There is no time to eternity. Eternity is outside the boundaries of time. Time began with something created. So, again, the question is: Was God within time when he created the first thing he created, or was he before time and, therefore, outside of time?
If we affirm that God was within time, we contradict Psalm 90:2 because we are told that before God formed the world he was before time (cf. Isaiah 57:15). But, in order to claim that Genesis 1:1 is a part of the six day creation per Exodus 20:11, we must say that God was “within” time (within the first 24 hour day of creation [Genesis 1:5]). In other words, to claim that Genesis 1:1 is a part of the creation referenced in Exodus 20:11 is to put God “inside” of his own creation rather than to allow him to remain “outside” and prior to and the cause of that creation. Furthermore, note that it is not enough to claim that the earth existed on the first 24 hour day of the creation week. Of course it did. The work that God does, beginning in verse 3, has to do with an already existing heaven and earth. But the point of controversy has to do with the “creation” of the earth. In our analysis we must remain clearheaded about this.
Now, let us revisit the three True-False statements already given regarding God and time:
T or F #1. When God created the heaven and the earth, God did so before time.
T or F #2. When God created the heaven and the earth, God did so during time.
T or F #3. When God created the heaven and the earth, God did so after time.
Applying each statement to Genesis 1:1, we would have the following answers:
The first True-False statement would be “true” in the sense that God’s initial creative act had to commence or begin before the heaven and earth actually appeared. Otherwise, God did not exist before his own creation did.
The second True-False statement would be “false” in the sense of the initial exertion of divine force because the initial exertion of that force would, by definition, have to be before time or there would have been no creation at all. That is, the cause has to be prior to the effect, but in the initial “creation” of something out of nothing, the exertion of the force must result in the thing God intended (heaven and formless and void earth) where the effect “triggers” time. When God’s initial exertion results in immediate effect (heaven and earth), the effect is now in time because it is empirical (subject to ruin and passing away). Where divine cause meets physical effect is where time began. But if the initial effort or divine exertion, in any sense, preceded the effect (heaven and earth), then God did not completely create the heaven and the earth within the first 24 hour day. There had to be a foundational or first exertion of divine power that constituted the initial act of creation, the force of which resulted in the coming into being of the heaven and the earth. So we would have:
Initial Divine Exertion (Cause)
The Heaven And The Earth As Formless And Void (Effect)
The third True-False statement would be “false” in reference to God’s initial exertion of force in the creative act in Genesis 1:1, but it would be “true” with regard to the creation account as recorded in Genesis 1:2-31.
Now, in conclusion, I would offer the following arguments that proceed from the above analysis:
Remember: God either (1) initiated creation from “within” time, or (2) God initiated creation before time and, therefore, outside of time.
If God initiated creation “within” time, then time existed before the heaven and the earth did.
But it is false that time existed before the heaven and the earth did.
Therefore, it is false that God initiated creation “within” time.
If God was “within” time at the point of initial creation, then he was not inhabiting eternity.
But it is false that God was not inhabiting eternity at the point of initial creation (Psalm 90:2; Isaiah 57:15).
Therefore, it is false that God was “within” time at the point of initial creation.
If (1) God began creation from his habitation in eternity, and if (2) God made heaven and earth for six days, and if (3) there is a conceptual pause between Genesis 1:1 and Genesis 1:3 at Genesis 1:2 dividing the chaotic condition of the formless and void earth from the initial orderliness beginning in verse 3, then the making of heaven and earth for six days per Exodus 20:11 begins with Genesis 1:3.
(1) God began creation from his habitation in eternity [Psalm 90:2; Isaiah 57:15], and (2) God made heaven and earth for six days [Exodus 20:11], and (3) there is a conceptual pause between Genesis 1:1 and Genesis 1:3 at Genesis 1:2 dividing the chaotic condition of the formless and void earth from the initial orderliness beginning in verse 3 (the text reveals this).
Then, the making of heaven and earth for six days per Exodus 20:11 begins with Genesis 1:3.
If God created time, then he is not within time at the initial point of time’s creation.
God created time (with the creation of heaven and earth [Genesis 1:1]).
Then, he is not within time at the initial point of time’s creation.
If God is not within time at the initial point of time’s creation, then he cannot be within the first day’s 24 hour period.
God is not within time at the initial point of time’s creation (Psalm 90:2; Isaiah 57:15).
Then, he cannot be within the first day’s 24 hour period.
If God cannot be within the first day’s 24 hour period at the point of time’s initial creation, then Exodus 20:11 excludes Genesis 1:1 in its reference to six days.
God cannot be within the first day’s 24 hour period at the point of time’s initial creation (Psalm 90:2; Isaiah 57:15; Genesis 1:1).
Then, Exodus 20:11 excludes Genesis 1:1 in its reference to six days.
In 1 Timothy 3:2 and Titus 1:6 Paul says that any man who is to be appointed to the eldership is to be “the husband of one wife.” In Paul’s first letter to Timothy and in his letter to Titus he gives important information regarding the required qualifications of these at the time of their appointment, and he briefly points out their duty. Under the heading of their personal qualifications, we find three classifications of their credentials. We have qualifications regarding (1) attitude/character, (2) domestic considerations, and (3) ability/experience. To Timothy and to Titus Paul briefly cites their duty as being to take care of the church (1 Tim. 3:5) and to exhort and to convict (Titus 3:9).
The qualification that I want to address in this article appears in the title. The requirement itself shows that an elder (1) must be a man, (2) must be a married man, and (3) must be a man married to one wife.
Over the years as brethren have attempted to select and appoint elders in various places, the question arose time and again as to whether or not a divorced man met the qualification of having one wife. Evidently, some brethren were not sure if a divorced man could serve as an elder, since he had put away one wife according to Matthew 19:9 and had married another. They were not calling into question his marriage, but they were wondering about whether the Lord intended for a divorced man to serve as a shepherd of a congregation.
In my judgment, the problem arises simply because the passage is taken out of its historical context. That is, some brethren in my lifetime were looking at the “one wife” requirement from the viewpoint of the condition of the church in our time as opposed to the condition of the church in Paul’s time. Now what do I mean?
As I have discussed in other places, the problem is the failure of recognizing the existence and significance of the “transition era” as men were being divinely transported from prior obligation to current obligation. Before Pentecost, Gentiles had been allowed to have multiple wives. Abraham had a wife and one concubine, and following Sarah’s death, he had another concubine (Gen. 16, 17; 25:6). Isaac had one wife (Gen. 25:20). Both men were non-Jews. They preceded Judaism. Jacob—or Israel—was the head of the Jewish nation. His sons became the heads of tribes that composed that nation. And, in Judaism, men were allowed to have more than one wife.
When the church was established on Pentecost of Acts 2, Jews were present from every nation under heaven (Acts 2:5). And, as already declared, under Jewish law men had been allowed to have more than one wife. Jacob (Israel) had four wives (two free women and two bond-servants or concubines according to Gen. 29 and 30). Polygamy was allowed by the law of Moses. Polygamy is not to be confused with divorce and divorce law (Deut. 24). Men could marry several times and never be involved in even one divorce. In this article we are concerned with polygamy and not divorce. Polygamy was NOT a violation of moral law as such. It was certainly not the ideal marriage arrangement as God demonstrated with Adam and Eve, and as he explained to the Jews through Malachi (Gen. 2:18-25; Mal. 2:14-15), but it was divinely approved in the first two divine systems of accountability arranged by God. Neither Abraham nor Jacob were immoral men because of their polygamy (cf. Matt. 8:11).
And this has a definite bearing on “the husband of one wife” requirement for elders per Paul’s remarks in First Timothy and Titus. It is so because at Pentecost of Acts 2 when the church was established, Jews and proselytes from all the nations were present. And all of those men had lived in a system that allowed them to be married by God to more than one wife. If any man present on Pentecost was in violation of God’s marriage law for the Jews, then he would stand in need of repenting of that unlawful relationship. But our point just here is that if polygamists were present on Pentecost, their polygamy as such was not something for which they were blameworthy or divinely condemned. In fact, if they were in authorized marriages, it was because God had joined them (Matt. 19:6). And whosoever God had joined together under an earlier arrangement (Gentile-ism and Judaism) were not to be put asunder.
The historic condition of the time when the church was first established called for the requirement of the “one wife” rule for the eldership. The divine allowance for polygamy was on its way out as the gospel was preached to all men. And while men with several wives could certainly be faithful Christians if God had joined them to their wives in earlier days while they were still amenable to their prior obligations in Gentile-ism and Judaism, the situation in the “transition era” was changing. And as the gospel became accessible to men, they became amenable to it. And they learned that from then on, marriage was to be monogamous without any polygamy whatever. Paul would come to write in about 57 A.D., “let each man have his own wife, and let each woman have her own husband”(1 Cor. 7:2). This was going to be the permanent and perpetual marriage policy under the law of Christ.
So, while for a while men in the first century church could have more than one wife (if these marriages were contracted under the previous divine systems), God stipulated that such men could not serve as elders, however. They were caught up in a unique situation as they moved in their own human accountability from one divine system to another. And the law of Christ was a higher law than that of moral law in Gentile-ism, and it was higher than the law of Moses. So, there was nothing wrong with the men and women caught in this situation where their polygamy was allowed. It was just that the gospel of Christ was God’s final law to be imposed, and it was to be imposed on all men, and it was a law of higher requirement that that demanded in the previous systems.
And the more restricted requirement of monogamy was to be the permanent marriage law for all men under the law of Christ for all time. God would not, then, allow elders in polygamy to lead his people, many of whom or most of whom in the first century were in better marriage relationships than polygamy allowed. The elders were to be examples to the flock (1 Pet. 5:3). But how could that work if elders were in polygamy (with polygamy being inferior to monogamy) and if some, many, or most of their flock were not? If the gospel was in process of bringing an end to the practice of polygamy, it was not something to be encouraged. If monogamy is the superior relationship (and it is), and if polygamy was about to run out of allotted time, then the marriages of elders in polygamy could not provide an example to the flock as far as their domestic situation would allow.
So, “the husband of one wife” requirement of an elder does not mean that a man scripturally divorced per Matthew 19:9 and scripturally remarried would not qualify for the eldership. In my judgment, that is not in the purview of the restriction. If a man has put away his wife for fornication and has scripturally married another, then he has only one wife. It is the same with a widower. A man scripturally married but whose wife has died certainly has a scriptural right to another marriage (cf. 1 Cor. 7:8-9). And his second marriage does not mean he now has two wives. He still has only one. The same is true regarding scriptural divorce and remarriage.
Finally, it is interesting that in 1 Timothy 5:9 the topic of marriage surfaces again, and this time Paul discusses the “enrolled widow.” This is not to be confused with Paul’s discussion of widows who simply need help. The enrolled widow needs help, but she is enrolled to work for the church. And the widow whom the church can enroll has to meet certain qualifications including the fact that she is a woman who has been the wife of one man. “Having been” or “having become” is a perfect participle which indicates completed action with a resulting state of being. She has been and remains in that condition. Here Paul in context shows that the widow to be enrolled is not to be a woman who has already shown her desire to marry again. Younger widows are not to be enrolled to work for the church. They need to marry again (v. 11-14). But the widow to be enrolled must be at least sixty years old and when widowed remained in that state. Paul could have used the same language in 1 Timothy 3 for the elder that he used for the enrolled widow in 1 Timothy 5, but he did not. So, in the selection of elders, we need not be more restrictive than the language of Paul necessitates.
Whether a divorced man and a widower who has married again would want to serve or ought to serve, and whether or not a congregation might want either man to serve as an elder are other considerations. But the fact that he is required to be “the husband of one wife” or an “of one wife husband” is not a requirement, in my judgment, with which he is out of harmony.