Second Chance After Death?

What happens when a person dies? Since death happens to everyone eventually, the question is frequently pondered. Will there be a second chance at life? What happens to our loved ones when they die? Can the living do anything to make the afterlife of the dead better? There are a number of teachings on the topic of death and afterlife. Some theories say that there is nothing after life. Many eastern theologies believe in reincarnation. Christianity speaks of Hades and then an all encompassing judgment. Catholicism speaks of purgatory. The concepts of prayer, baptism, and preaching for the dead, as well as purgatory, are related items which will be examined in this article. That such beliefs have been present for ages is not argued. From a Biblical point of reference, is there authorization for belief in these teachings?

Prayer for the Dead
Praying for the dead is an ancient practice to which there is no particular point of origin. Though the passage of 2 Maccabees 12:43-46 is part of writings not included in most Bibles, many of those who hold to the practice of praying for the dead start there for affirmation of their conviction. That particular passage states the following speaking of the Jew Judas Maccabees:

“He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, in asmuch as he had the resurrection of the dead in view; for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from sin.”

Not only seen in this verse is the idea of praying for the dead, but atoning for their sins which leads to the concept of indulgences and purgatory. However, these last two concepts can be put on hold for a moment. This passage, weak because it is predominantly not viewed as inspired, demonstrates the practice of praying for the dead did occur. However, it far from validates the behavior. The Jews engaged a number of recorded behaviors which were not pleasing to God. Many of these behaviors are pointed out throughout the Old Testament and the New. How can it be determined if their example was good or bad? Man Biblically determines authority for his actions the way any person learns authority: Commands, approved examples, and necessary inferences (those based on truth). Though Judas Maccabees provides an example, his actions were not commanded or approved of by God and cannot therefore have authority. This passage does not authorize prayer for the dead. Further scriptural passages must be examined.

2 Timothy 1:16-18 is an inspired Biblical passage which many “prayer for the dead” proponents look to for authorization. Here is how that passage reads adjusting the translator inserted punctuation not in any original Biblical text:

“The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me. The Lord grant unto him to find mercy of the Lord in that day and in how many things he ministered at Ephesus. Thou knowest very well.”

For those first reading this passage, they are likely not to see the connection at all to prayer for the dead. The connection is made by assuming the gentleman, Onesiphorus, is dead. Then the words “the Lord grant unto him to find mercy of the Lord in that day” is believed to be a prayer for him. First, there is no evidence in all of scripture stating Onesiphorus was dead at the time. Second, in context the apostle was speaking of his own imprisonment and how disciples had turned from him. Yet, Onesiphorus stood by him and cared for him. Paul then hopes God is merciful to Onesiphorus because of the care he gave during that time or “day”. Why would he need mercy and from what? He would need mercy from potential persecution from Paul’s persecutors or those who fled him. Prayer for the dead has nothing to do with this passage. Such an explanation of this passage further sheds dubiousness on the idea of prayer for the dead. There is no authority for such an action in this passage.

A third popular passage established as prayer for the dead is John 11:41-43. The context is the man Lazarus is dead. Jesus comes to his tomb and before bringing him to life, tells Martha she will see the glory of God. He then prays to the Father in thankfulness that he could attribute what would happen next to the glory of Him. Following this Jesus tells Lazarus to “come forth”. Lazarus returns to life. The prayer was in no sense for Lazarus or his wellbeing in the afterlife. The prayer was a prayer of thankfulness that Jesus had opportunity to glorify God. Again, there is no authorization for prayer for the dead in this passage. From the three passages examined, it is seen the supposed examples of authorized prayer for the dead are weak and truthfully, non-existent.

Baptism for the Dead
If it can be demonstrated an individual is baptized for the dead, though there are no examples of prayer for the dead, it is assumed one can pray for that individual’s welfare stemming from the baptism. Baptism is for the forgiveness of sins and therefore, salvation (Acts 2:38, Acts 22:16, I Peter 3:21). If an individual can be baptized for a dead person, then they can ensure the salvation of the individual in the afterlife. To validate such a belief, the passage of I Corinthians 15:29 is used:

“ Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for the dead?”

First, it is important to note that the very last word of the passage, “dead”, is present in the Greek, yet, many translations rather than use “dead” insert the word “them” giving rise to confusion. Second, the context is the resurrection of Jesus Christ. Some doubted the resurrection as they do today. Paul establishes in I Corinthians 15:29 that men are baptized because of Christ (Romans 6:3-11). If Christ is dead and not raised, why would anyone be baptized? Why would they be baptized for a dead guy? The point is: they weren’t baptized for a dead guy, but Christ who was alive, had been witness by man, and then ascended to heaven. Baptism for the dead though practiced by different collections of people past and present has no scriptural authority.

Preaching for the Dead
If it can be demonstrated the dead are preached to in the afterlife so they can have a second chance, then one can logically pray for their acceptance. Ephesians 4:8-10 speaks of Jesus Christ ascending to heaven. Then the term “ascended” is examined. The question is asked “what does it mean except that he also had descended into the lower parts of the earth?” From this and a verse we will examine in a moment, it is assumed that Christ was going somewhere below the earth’s surface. The following verses use the term “under the earth” in possible relation to people located there: Philippians 2:10, Revelation 5:3, and Revelation 5:13. Many commentators simply refer to the lower parts of the earth as earth itself, however, it can be appropriately discerned as well that the Hadean realm (realm of those physically dead) is referenced. Is the official location of such a place below the earth’s surface? Most likely not, but the since this is where bodies are buried it is referenced as such. Hades as seen in Luke 16 is divided by such a gulf as cannot be spanned. It consists of a place of torment and what Jesus would call Paradise. Jesus when he died went to the portion of Hades called paradise (Luke 23:43). Jesus did not stay in Hades but was resurrected (Acts 2:27). Ephesians 4:8 speaks of Christ leading captive captivity. What is meant by this is that through Christ’s death, burial, and resurrection faithful man was no longer held in captivity under sin. The truth being that without Christ, all men are left in their sins (I Corinthians 15:17).

Because Christ was among those no longer physically living (though with the faithful in paradise), the text of I Peter 3: 18-20 stands as a beacon of hope to those holding to the theory Christ spoke to the dead:

“Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; in which also he went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:”

This text is read by some to say Christ literally went and spoke to the disobedient. If that were so, it was only to the disobedient of Noah’s time being punished (torment portion of Hades). That would sort of kill the idea that God is not partial (Romans 2:11), but it would show he preached to the dead. Fortunately this verse can easily be explained without contradicting scripture. In the same fashion which Israel in the time of Moses drank from the spiritual Rock that was Christ (I Corinthians 10:4), so did the living, disobedient people of Noah’s time have the same opportunity to drink of Christ as Noah preached to them (2 Peter 2:5). There is no authority for baptism of the dead.

It is an interesting concept which states a person could be selfish and disobedient in this life then, with the realization after death that God is real and demands obedience, renounce their sin and be saved. Why preach on earth? Just preach after death! It would be wonderful if man could pray those who died in their sins out of their condemnation. It would be great if man simply had to be baptized for the condemned so they could be pure. Masses of people would be in the water all day long. However a man can deliver only his own soul as Ezekiel stated:

Ezekiel 14:13-14 – Son of man, when a land sinneth against me by committing a trespass, and I stretch out my hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast; though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord Jehovah.

Having examined prayer, preaching, and baptism for the dead, the related topic of purgatory will now be broached.

Purgatory for the Dead
That man must be holy before God is without question. It is a concept backed by Isaiah 59:1-2, Hebrews 12:14, and Revelation 21:27 as well as a host of other verses. However, how man is purified to stand before God is a question pertaining to purgatory. The concept of purgatory suggests man must be purified in the flesh and after his death to be able to stand before God. The tarnish by venial sins (not so bad sins) for which there has been no repentance or insufficient temporal (earthly) payment must be cleansed away by fire according to purgatory proponents. Purgatory stated directly is: punishment inflicted after death to bring about the pure state of an individual.

I Corinthians 3:11-15 is often used to explain the state of purification by fire, however, such an explanation is misinterpretation and out of context. The passage speaks of the fact that the Church is built of individual souls. When men preach the Word of God to others they build up the Church. However, not every person receiving the word stays committed to Christ (Matthew 13:18-23). Men whose material makeup is a commitment to Christ (Gold, silver, precious stone) will stand the earthly test of trials and temptation. Men whose material makeup is corrupt, perishable, compared to wood, hay, and stray will fail the test. Ultimately, these men will perish, but an individual who was true will be saved. He will be saved as well as those he worked with who were true to Christ. To say this passage has to do with an afterlife punishment to purify a man is a mistake. When a man dies, his state is already determined as seen in Luke 16. It is at that point he simply waits the final deliverance of eternal punishment or reward.

Still, Matthew 5:25-26 and Matthew 18:23-35 are used as examples sins can ultimately be paid for through punishment. In the case of the former, a man is thrown in jail by a judge in regard to a legal matter and said to not be able to come out until the last cent is paid. In the case of the latter, a man who owed his master a great debt was turned over to torturers until his debt was paid. While both of these discuss punishment in full, the focus of their texts is not the punishment. In Matthew 5 the focus is making peace with your fellow man. In Matthew 18 the discussion was the idea of forgiveness. Forgiveness was given through the Lord. However, when the man refused to repent and act as his master he was sentenced to punishment. To make the verses about punishment after death is to twist the meaning of the scriptures.

The Bible has much to say about the punishment awaiting man who does not repent. Luke 16:25-26 establishes there is no crossing over from punishment to freedom. Daniel 12:1-2 notes that there are two choices in life: everlasting contempt and everlasting life. There is no partial contempt just as there is no partial everlasting life. Jude 1:7 speaks of Sodom and Gomorrah suffering eternal punishment, not a punishment that was limited because they paid enough price. In Matthew 25:46, Christ speaks of punishment for the unmerciful in life, he says they will go to eternal punishment. To suggest a purgatory that could be paid for by indulgences or penalty is not scriptural. If sins could be paid for by the blood of bulls and goats, Christ’s sacrifice would not have been needed (Hebrews 10:4). If the sins of man could be paid for by their own blood and pain and work, Christ’s sacrifice would not have been needed (Hebrews 10:11). However, nothing done by man on earth or after his life on earth could ever make man pure before God. Sin separates man from God. It is only through Christ that man can come to God (John 14:6). The doctrine of purgatory is false teaching and has no authority through the scriptures.

Praying for the dead will not help them. They have cast their lot upon the earth (2 Corinthians 5:10). Being baptized for the dead will only get a man wet. Preaching to the dead is a fairy tale. Purgatory is only wishful thinking. There is no authority for these doctrines. If a man does not want to worry about his death, he should submit to God (Matthew 5:3). If he is concerned about the salvation of others, he should preach to them the gospel of Christ (Mark 16:15). There will come a day when all knees will bow before the Lord. There will be those who call upon his name for salvation. For those who did not love him and failed to be obedient to His will upon this earth, Jesus has a response:

Matthew 7:23 – And then I will declare to them, ‘I never knew you; Depart from Me, you who practice lawlessness.’

The dead are beyond our grasp. Concern yourselves with the living. Find eternal life in Christ. Our God is not a God of the dead, but a God of the living.

What happens when a person dies? Since death happens to everyone eventually, the question is frequently pondered. Will there be a second chance at life? What happens to our loved ones when they die? Can the living do anything to make the afterlife of the dead better? There are a number of teachings on the topic of death and afterlife. Some theories say that there is nothing after life. Many eastern theologies believe in reincarnation. Christianity speaks of Hades and then an all encompassing judgment. Catholicism speaks of purgatory. The concepts of prayer, baptism, and preaching for the dead, as well as purgatory, are related items which will be examined in this article. That such beliefs have been present for ages is not argued. From a Biblical point of reference, is there authorization for belief in these teachings?Prayer for the Dead
Praying for the dead is an ancient practice to which there is no particular point of origin. Though the passage of 2 Maccabees 12:43-46 is part of writings not included in most Bibles, many of those who hold to the practice of praying for the dead start there for affirmation of their conviction. That particular passage states the following speaking of the Jew Judas Maccabees:

“He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, in asmuch as he had the resurrection of the dead in view; for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from sin.”

Not only seen in this verse is the idea of praying for the dead, but atoning for their sins which leads to the concept of indulgences and purgatory. However, these last two concepts can be put on hold for a moment. This passage, weak because it is predominantly not viewed as inspired, demonstrates the practice of praying for the dead did occur. However, it far from validates the behavior. The Jews engaged a number of recorded behaviors which were not pleasing to God. Many of these behaviors are pointed out throughout the Old Testament and the New. How can it be determined if their example was good or bad? Man Biblically determines authority for his actions the way any person learns authority: Commands, approved examples, and necessary inferences (those based on truth). Though Judas Maccabees provides an example, his actions were not commanded or approved of by God and cannot therefore have authority. This passage does not authorize prayer for the dead. Further scriptural passages must be examined.

2 Timothy 1:16-18 is an inspired Biblical passage which many “prayer for the dead” proponents look to for authorization. Here is how that passage reads adjusting the translator inserted punctuation not in any original Biblical text:


“The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me. The Lord grant unto him to find mercy of the Lord in that day and in how many things he ministered at Ephesus. Thou knowest very well.”

For those first reading this passage, they are likely not to see the connection at all to prayer for the dead. The connection is made by assuming the gentleman, Onesiphorus, is dead. Then the words “the Lord grant unto him to find mercy of the Lord in that day” is believed to be a prayer for him. First, there is no evidence in all of scripture stating Onesiphorus was dead at the time. Second, in context the apostle was speaking of his own imprisonment and how disciples had turned from him. Yet, Onesiphorus stood by him and cared for him. Paul then hopes God is merciful to Onesiphorus because of the care he gave during that time or “day”. Why would he need mercy and from what? He would need mercy from potential persecution from Paul’s persecutors or those who fled him. Prayer for the dead has nothing to do with this passage. Such an explanation of this passage further sheds dubiousness on the idea of prayer for the dead. There is no authority for such an action in this passage.

A third popular passage established as prayer for the dead is John 11:41-43. The context is the man Lazarus is dead. Jesus comes to his tomb and before bringing him to life, tells Martha she will see the glory of God. He then prays to the Father in thankfulness that he could attribute what would happen next to the glory of Him. Following this Jesus tells Lazarus to “come forth”. Lazarus returns to life. The prayer was in no sense for Lazarus or his wellbeing in the afterlife. The prayer was a prayer of thankfulness that Jesus had opportunity to glorify God. Again, there is no authorization for prayer for the dead in this passage. From the three passages examined, it is seen the supposed examples of authorized prayer for the dead are weak and truthfully, non-existent.

Baptism for the Dead
If it can be demonstrated an individual is baptized for the dead, though there are no examples of prayer for the dead, it is assumed one can pray for that individual’s welfare stemming from the baptism. Baptism is for the forgiveness of sins and therefore, salvation (Acts 2:38, Acts 22:16, I Peter 3:21). If an individual can be baptized for a dead person, then they can ensure the salvation of the individual in the afterlife. To validate such a belief, the passage of I Corinthians 15:29 is used:

“ Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for the dead?”

First, it is important to note that the very last word of the passage, “dead”, is present in the Greek, yet, many translations rather than use “dead” insert the word “them” giving rise to confusion. Second, the context is the resurrection of Jesus Christ. Some doubted the resurrection as they do today. Paul establishes in I Corinthians 15:29 that men are baptized because of Christ (Romans 6:3-11). If Christ is dead and not raised, why would anyone be baptized? Why would they be baptized for a dead guy? The point is: they weren’t baptized for a dead guy, but Christ who was alive, had been witness by man, and then ascended to heaven. Baptism for the dead though practiced by different collections of people past and present has no scriptural authority.

Preaching for the Dead
If it can be demonstrated the dead are preached to in the afterlife so they can have a second chance, then one can logically pray for their acceptance. Ephesians 4:8-10 speaks of Jesus Christ ascending to heaven. Then the term “ascended” is examined. The question is asked “what does it mean except that he also had descended into the lower parts of the earth?” From this and a verse we will examine in a moment, it is assumed that Christ was going somewhere below the earth’s surface. The following verses use the term “under the earth” in possible relation to people located there: Philippians 2:10, Revelation 5:3, and Revelation 5:13. Many commentators simply refer to the lower parts of the earth as earth itself, however, it can be appropriately discerned as well that the Hadean realm (realm of those physically dead) is referenced. Is the official location of such a place below the earth’s surface? Most likely not, but the since this is where bodies are buried it is referenced as such. Hades as seen in Luke 16 is divided by such a gulf as cannot be spanned. It consists of a place of torment and what Jesus would call Paradise. Jesus when he died went to the portion of Hades called paradise (Luke 23:43). Jesus did not stay in Hades but was resurrected (Acts 2:27). Ephesians 4:8 speaks of Christ leading captive captivity. What is meant by this is that through Christ’s death, burial, and resurrection faithful man was no longer held in captivity under sin. The truth being that without Christ, all men are left in their sins (I Corinthians 15:17).

Because Christ was among those no longer physically living (though with the faithful in paradise), the text of I Peter 3: 18-20 stands as a beacon of hope to those holding to the theory Christ spoke to the dead:

“Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; in which also he went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:”

This text is read by some to say Christ literally went and spoke to the disobedient. If that were so, it was only to the disobedient of Noah’s time being punished (torment portion of Hades). That would sort of kill the idea that God is not partial (Romans 2:11), but it would show he preached to the dead. Fortunately this verse can easily be explained without contradicting scripture. In the same fashion which Israel in the time of Moses drank from the spiritual Rock that was Christ (I Corinthians 10:4), so did the living, disobedient people of Noah’s time have the same opportunity to drink of Christ as Noah preached to them (2 Peter 2:5). There is no authority for baptism of the dead.

It is an interesting concept which states a person could be selfish and disobedient in this life then, with the realization after death that God is real and demands obedience, renounce their sin and be saved. Why preach on earth? Just preach after death! It would be wonderful if man could pray those who died in their sins out of their condemnation. It would be great if man simply had to be baptized for the condemned so they could be pure. Masses of people would be in the water all day long. However a man can deliver only his own soul as Ezekiel stated:

Ezekiel 14:13-14 – Son of man, when a land sinneth against me by committing a trespass, and I stretch out my hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast; though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord Jehovah.

Having examined prayer, preaching, and baptism for the dead, the related topic of purgatory will now be broached.

Purgatory for the Dead
That man must be holy before God is without question. It is a concept backed by Isaiah 59:1-2, Hebrews 12:14, and Revelation 21:27 as well as a host of other verses. However, how man is purified to stand before God is a question pertaining to purgatory. The concept of purgatory suggests man must be purified in the flesh and after his death to be able to stand before God. The tarnish by venial sins (not so bad sins) for which there has been no repentance or insufficient temporal (earthly) payment must be cleansed away by fire according to purgatory proponents. Purgatory stated directly is: punishment inflicted after death to bring about the pure state of an individual.

I Corinthians 3:11-15 is often used to explain the state of purification by fire, however, such an explanation is misinterpretation and out of context. The passage speaks of the fact that the Church is built of individual souls. When men preach the Word of God to others they build up the Church. However, not every person receiving the word stays committed to Christ (Matthew 13:18-23). Men whose material makeup is a commitment to Christ (Gold, silver, precious stone) will stand the earthly test of trials and temptation. Men whose material makeup is corrupt, perishable, compared to wood, hay, and stray will fail the test. Ultimately, these men will perish, but an individual who was true will be saved. He will be saved as well as those he worked with who were true to Christ. To say this passage has to do with an afterlife punishment to purify a man is a mistake. When a man dies, his state is already determined as seen in Luke 16. It is at that point he simply waits the final deliverance of eternal punishment or reward.

Still, Matthew 5:25-26 and Matthew 18:23-35 are used as examples sins can ultimately be paid for through punishment. In the case of the former, a man is thrown in jail by a judge in regard to a legal matter and said to not be able to come out until the last cent is paid. In the case of the latter, a man who owed his master a great debt was turned over to torturers until his debt was paid. While both of these discuss punishment in full, the focus of their texts is not the punishment. In Matthew 5 the focus is making peace with your fellow man. In Matthew 18 the discussion was the idea of forgiveness. Forgiveness was given through the Lord. However, when the man refused to repent and act as his master he was sentenced to punishment. To make the verses about punishment after death is to twist the meaning of the scriptures.

The Bible has much to say about the punishment awaiting man who does not repent. Luke 16:25-26 establishes there is no crossing over from punishment to freedom. Daniel 12:1-2 notes that there are two choices in life: everlasting contempt and everlasting life. There is no partial contempt just as there is no partial everlasting life. Jude 1:7 speaks of Sodom and Gomorrah suffering eternal punishment, not a punishment that was limited because they paid enough price. In Matthew 25:46, Christ speaks of punishment for the unmerciful in life, he says they will go to eternal punishment. To suggest a purgatory that could be paid for by indulgences or penalty is not scriptural. If sins could be paid for by the blood of bulls and goats, Christ’s sacrifice would not have been needed (Hebrews 10:4). If the sins of man could be paid for by their own blood and pain and work, Christ’s sacrifice would not have been needed (Hebrews 10:11). However, nothing done by man on earth or after his life on earth could ever make man pure before God. Sin separates man from God. It is only through Christ that man can come to God (John 14:6). The doctrine of purgatory is false teaching and has no authority through the scriptures.

Praying for the dead will not help them. They have cast their lot upon the earth (2 Corinthians 5:10). Being baptized for the dead will only get a man wet. Preaching to the dead is a fairy tale. Purgatory is only wishful thinking. There is no authority for these doctrines. If a man does not want to worry about his death, he should submit to God (Matthew 5:3). If he is concerned about the salvation of others, he should preach to them the gospel of Christ (Mark 16:15). There will come a day when all knees will bow before the Lord. There will be those who call upon his name for salvation. For those who did not love him and failed to be obedient to His will upon this earth, Jesus has a response:

Matthew 7:23 – And then I will declare to them, ‘I never knew you; Depart from Me, you who practice lawlessness.’

The dead are beyond our grasp. Concern yourselves with the living. Find eternal life in Christ. Our God is not a God of the dead, but a God of the living.

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Beyond the Plateau

In Wyoming, there are a number of plateaus. Their images cut clearly against the sky. As the light hits the plateau throughout the day, the strata displays a variety of appealing red, orange, brown, and grey tones, and a lazy shadow plods along at the side. In truth, not all plateaus have this distinct desert look. Some of the world’s plateaus are covered over in vegetation, some are underwater, and there can be quite a variation in sizes. To understand how big a plateau can be, it is said the state of Wyoming itself is a large plateau broken up by mountain ranges. Plateaus are created and shaped by wind, rain, movement of the earth’s crust, and even lava flows.

There is another meaning for the term plateau which is taken from the geologic feature. The term plateau can mean a point where growth, increase, or improvement has leveled off. For Christians, this is not a beautiful thing. They are called to continual growth.

2 Peter 3:18 – But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen.

That growth comes from knowing and following the Word of God. When spiritual growth occurs, plateaus are left and a grand peak is climbed.

I Peter 1:1-2 – Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation;

Rather than geologic forces shaping the Christian life, humanity tries to shape it into a plateau. It tries to make the Christian like everyone else. It encourages his media choices. It suggests or tries to enforce worldly standards of morality. It offers many types of gods. If successful, these influences will not only cause a plateau in the life of a Christian, but they will erode it away into nothingness.

Matthew 7:24-27 – Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and if fell not: for it was founded upon the rock.  And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.

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How To Measure Spiritual Progress

Measuring Spiritual Progress

Our society is fascinated with measuring things. As early as kindergarten, children are taught to use a ruler and think about measures. Physicians measure height, weight, circumferences, blood pressure, pulse, temperature, blood counts, and more. Sports organizations measure kicks, throws, shots, jumps, running speeds, arm and leg strength, and scores. Humans are also fascinated with measurements in the weather: humidity, highs and lows, dew points, rainfall, and wind speed and direction. In business all kinds of things are measured: sales, quotas, employment, terminations, production, etc. And let’s not even get started on how many things the government measures!

Considering how many things can be measured, do we stop and think about measuring our personal spiritual progress? I’m sure that someone, somewhere might say, “You can’t measure that!” Can’t we? The fact of the matter is anything we may be motivated to do spiritually can be measured. God gives us plenty of spiritual activities in which we are to be engaged. Consider the items below as measuring sticks:

1. Have you made all Sunday morning services this year? (Hebrews 10:25)
2. Have you taken any notes at church this year? (2 Timothy 2:15)
3. Did you review your notes later at home? (2 Peter 1:13-15)
4. Did you share your notes with someone else? (Mark 16:15)
5. Have you visited those in need, the elderly, the sick, the orphan? (James 1:27)

6. Have you purchased outside study material this year? (2 Timothy 4:13)
7. Have you attended any gospel meetings this year? (Acts 20:7)
8. Did you read your Bible last week? (1 Timothy 4:13)
9. Have you handed out any tract information this year? (Matthew 28:18-20)
10. Did you attend mid-week classes when your child had sports? (Matthew 6:33)

11. Did you think about the words during congregational worship? (1 Corinthians 14:15)
12. Did you miss Sunday Evening services for the Superbowl? (1 Corinthians 10:31)
13. If your church held a gospel meeting, were you there? (Hebrews 3:13)
14. Did you sing out loud with the congregation or mumble through? (Colossians 3:16)
15. Did you pray each day? (1 Thessalonians 5:17)

16. Did you read your Bible every day this month? (Acts 17:11)
17. When was the last time you taught a class at church? (Hebrews 5:12)
18. When last did you study the Bible with someone, outside of Church? (Acts 8:4)
19. When was the last time you helped clean the building? (Philippians 2:3-4)
20. When your relatives visited, did you skip out on worship? (Matthew 16:24-26)

21. Did you prepare for your classes before attending? (1 Peter 3:15)
22. When you traveled, did you attend a mid-week Bible study? (Acts 28:15)
23. When you traveled, did you assemble with the Church each Sunday opportunity? (1 Peter 1:22)
24. Did you study the Bible each day with your children? (Ephesians 6:4)
25. Did your children have a regular Bible study schedule? (Deuteronomy 6:7)

These questions are not designed to make anyone feel guilty for not engaging in such activities, but rather, to motivate us to examine our level of spiritual health and encourage us to become more spiritual. Each of these questions is supported by scripture which gives proper direction for our lives. We can measure our personal level of spiritual involvement if we are open, honest with ourselves, and willing to abide by the word of God.

Permission is given by me, Travis Main, for you to freely utilize this list for newsletters or bulletins if you wish.
A special thanks to Kevin Cauley for scriptural assistance on this list.

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The Mystic Orb of the Preterist

Looking at Scripture through the Mystic Orb the Preterist

While Preterist mainstays are Daniel, Matthew 24, I Corinthians 15, 2 Peter 3, and Revelation, there is no scripture safe from being reconstructed by Preterism.  How is it that the Preterist approaches scripture?  In practice, eyes must be taken off the cross and put on the destruction of Jerusalem.  Below are examples of common Full Preterist approaches and lastly a brief mention of the ultimate effects of their doctrine.

It is often asked, “How does anyone get pulled into the 70 AD doctrine?”  Then, scriptures such as Acts 1:9-11 and Revelation 1:7 are quoted meaning to point out the impossibility of local non-physical return of Christ.  Unfortunately, the Preterist has ready answers for these verses.

Acts 1:9-11 records Jesus’ ascension and foretells His return in the clouds.  However, Preterists declare this figurative.  “Like manner” (hon tropon) means a “general likeness” not “identicalness”.  Dismissed is Christ coming in identical manifestation by saying Christ went away silently, but according to scripture the return won’t be silent.  Therefore, it’s figurative.  Matthew 23:37 is pointed to as using “hon tropon” in a figurative manner – Christ declaring He wishes to gather Jerusalem as a hen gathers her chicks.  Revelation 19 shows Christ to be returning on a white horse leading armies of heaven.  This certainly isn’t returning on a cloud.  The scary part of this reasoning is it entraps others.  Context is put aside to deliver a preconceived point.  From Matthew 23:37, it is an impossibility for a man to embrace all of Jerusalem, but context requires figurative language and understanding.  Revelation is predominantly figurative and yet, in the midst of it, to bolster a point, a literal interpretation is demanded by Preterists to force Acts 1 into their box.  Yet, text out of context is only pretext.  The context of Acts 1 is in no means figurative.  The “hon tropon” is no more focused on the silence of the moment than partaking of the Lord’s Supper is a focus on an upper room.  What is attempted in this argument is a diversion from Christ’s literal return in the clouds.

Revelation 1:7 makes the claim that “every eye” will see Christ coming in the clouds.  Most Christians trying to reject the 70 AD doctrine think this verse is a slam dunk.  In response Preterists describe a touchdown at a football game.  An announcer may state, “every eye was on that pass”.  However, was every eye?  Think about a football stadium.  You have all ages.  Some toddler in the sea of people was probably more interested in the contents of his nose than the football.  Other people were likely in the restroom or at the snack stand.  So how is it that “every eye was on that pass”.  The fact is they were not.  Thus, the Preterists establishes that Revelation 1:7 is just a figure of speech.  Rather, the people of Jerusalem were said to be very aware of the invasion of their city which was supposed to be the second coming of Jesus.  If the verse is understood as written, it is demonstrated the whole world will literally see Jesus in the Clouds at His return and all faithful will join him. If taken from a Preterist view, some people will realize His 2nd and final coming was a punishment on Jerusalem leaving the rest of the world unaware and looking for a savior.

A typical Christian will likely get flustered with immediate responses such as the above.  However, it must be understood the Preterist is not normally going to approach someone wanting to argue about their doctrine.  Their mode of operation is often more subtle until they have a good number of doubters within a congregation.  The approach they will utilize is often one built on time statements.  “Where is Christ?  Wasn’t the kingdom at hand?  Wasn’t everything to come about shortly?  Wasn’t the end near?  What happened?  Is God a liar?  Well, no, inspired scripture (II Timothy 3:16) says God cannot lie (Titus 1:2).  So the interpretation by man that Christ has not yet come back must be mistaken.”  Man’s fear that he has missed something or that he doubts God causes them to consider the Preterist time statement arguments.

In regard to the kingdom of God, it must be remembered that it does not always reference the same thing.  The term “kingdom” is used 316 times in scripture, however, God’s kingdom is used in only four ways:  His universal dominion (Psalm 103:19), the physical nation of Israel (I Chronicles 28:5), the Church in the Christian dispensation (Colossians 1:13), and God’s everlasting kingdom (2 Peter 1:10-11). These usages are brought to the forefront to demonstrate that every time the kingdom is read about, the context must be examined.  When John, Jesus, and the disciples preached the “kingdom was at hand” they weren’t preaching 70 AD as Preterists claim (Matthew 3:2, 10:7).  They were heralding the coming of the Church on the day of Pentecost which God added people to on that day (Acts 2:47).  The Apostle John establishes the kingdom was present before 70 AD as he was in it before then (Revelation 1:9). This is just one example of how the Preterist abuses time statements in scripture.

Still, Preterists preach the kingdom of the Church and a coming Kingdom in 70 AD are one in the same.  The difference in their minds is that up to 70 AD the church was insufficient and not developed.  Wayne Jackson appropriately addresses this topic in his book The AD 70 Theory.  It should be understood before 70 AD, the Kingdom of God had been opened (Matthew 16:15-19, Acts 2:38).  It had a king (Ephesians 1:18-23), subjects (John 3:3-5, I Peter 1:22-23), laws (Matthew 28:18-20), and a territory (Colossians 3:15).  To this the Preterist says the kingdom did not come in power and glory until 70 AD.  Mark 10:35-37 demonstrates that Christ’s Glory was the same as His kingdom.  Scripture shows the kingdom was present before 70 AD.  It was the glory and Kingdom Jesus received at His ascension into heaven (Luke 24:26, Hebrews 2:9, Daniel 7:13-14).  The power of His Kingdom, His Body, His Church is seen from Ephesians 1:18-23 and Mark 9:1 referencing not only His power over sin and death, but the power sent by the Holy Spirit in the manifestation of spiritual gifts.  How could Paul utter the words of Philippians 4:13, 2 Timothy 1:10, and 2 Peter 1:3 without knowing the Church was mature.  To say the Church was mature is not to say every member thereof was mature, but it is to say that within the confines of the kingdom of God no force unseen or physical could stop it; Judaism, secular governments, pagan religions, nor Satan could stop the Church from its purpose for it was already in full bloom fulfilling its purpose just as it does today.  The kingdom was firmly established on the day of Pentecost.

One of the puzzling aspects for the Christian when they hear about the 70 AD doctrine is the issue of a realized heaven.  The majority of Full Preterists teach that once Christ came the second time in 70 AD heaven came to stay on earth.  This leaves Christians wondering a number of things: What about the resurrection?  Where’s the bodily change?  If this is heaven what happens to hope?  Below is a brief look at these questions.

I Corinthians 15 is a chapter readily utilized by the Preterist and Christian to describe the resurrection.   Preterists deny a physical resurrection and instead declare the resurrected body is the Church system out of Judaism and the Jews out of Hades.  This is why man does not see some glorious, incorruptible change in his physical body at the moment (sorry).  I Corinthians 15:13-14 affirms the resurrection of the dead as plural.  Preterists present a plural resurrection, but is it correct?  Paul is very specific about saying it is “we” (the faithful) who shall be changed by resurrection, not a system (vs. 50-54).  In Philippians 4:3, Paul also identifies fellow laborers in Christ will be written in the book of life.  These laborers were both Jew and Gentile.  They are the faithful people spoken of in Daniel.  I Corinthians 15:20-23, presents the resurrection of Christ as physical and literal, not a non-visible spiritual resurrection.  It is simply not logical to devise a theology of system resurrection from the context of I Corinthians 15.  Preterists are obviously mistaken about both the “what and who” that is resurrected.  It is not a system that is resurrected, but a people.   Preterists do make a fine observation in verses 35-44.  The verses establish “that which you sow does not come to life unless it dies”.  The Preterist proclaims this cannot be the physical body being discussed for Paul also states in I Thessalonians 4:17, “Those who are alive and remain shall be caught up together with them in the clouds”. If some folks won’t die, but Corinthians says they aren’t given life unless they do, then the text cannot be talking about physical bodies.  The Preterist see this as a “gotcha” by applying it to all of I Corinthians 15.  However, it applies only to the text it is in.  Specifically, the context in question begins with the idea of the subjection of Christ back in vs. 27. Paul continues from there stressing the need for the Christian to be in subjection or to die to self.  This is a discussion of the spiritual to present the qualifications for the resurrection of the physical.  This is not a gotcha, but a “How to”.

In addressing what happens to hope if earth is heaven, the answer given by a Preterist I had the luxury of talking to was as follows: “Would you rather have the house plans or the house?”  I was told Jesus said there were many mansions in His Father’s house and He went away to prepare them (John 14:2).  The mansions were said to be the Christians.  Revelation speaks of the New Jerusalem coming down out of heaven (Revelation 21:2).  This was the Father’s House, the Kingdom, the Mature Church, Heaven placed upon earth in 70 AD.  The hope should be replaced with the reality of the blessings in front of us according to the Preterist.

The final portion of scripture to be focused on is 2 Peter 3.  Starting with vs. 3, Preterists focus on “the last days” and pop the where’s Christ been in the last 2000 years question.   Momentarily, consider the building of the Crazy Horse Monument in South Dakota.  It was started in 1948.  It has a long way to go yet.  Some day, when only 5% is left someone will say the project is in its last days.  Yet, it may be decades from being finished.  A time perspective can only come from understanding the scope of the project.  Man’s first phase was the patriarch age.  The second phase was the Mosaic Age.  The Last Age or Days are the Christian Dispensation.  There is no set time frame for its duration known by man.

2 Peter 3:4 continues as if it were describing Preterists, Uniformitarians, and Athiests.   Preterists do not believe the earth is going to be destroyed.  Verses 5-7 clarify they earth is being reserved for destruction.  It is established the Earth (Ge) was formed by water and the world (kosmos – read “nations” in Romans 4:13) was once destroyed by flood.  Then verse 7 establishes the earth (Ge) will be destroyed by fire someday as will ungodly men.  There should be no misunderstanding about the earth being literally destroyed.  Yet, the Preterist decides to change definitions for words.  They change the definition of earth and heaven to Judaism not including all other sin.  Then the destruction is changed to a single city.  This is completely improbable.  The audience is people in Pontus, Cappadocia, Asia, and Bythnia who don’t care about Jerusalem.

From verse 8-10, the Preterists are told the answer to their time statements about Christ’s second coming is God is being deliberate, not slow, so that all those who seek Him can come to repentance.  Rather than rejoice over God’s love they declare that “a day is as a thousand years” is not a description of God’s view of time but rather it means “when He says a thousand years he means a thousand years.  When He says a day He means a day.”  Therefore, when He says “last days”, the Preterist sees according to man’s time schedule. While there is no Biblical support for such a view, Psalms 90:4 supports God’s view of time being relative to Him, not man.

Verse 10 once again makes it clear like the second portion of Matthew 24 that when Christ comes it will be completely unexpected.  If something is going to happen very soon in man’s time, man would be prepared (see I and II Thessalonians), yet they were told a great number of things (which did not happen before 70 AD) were to occur.  Additionally, there is no manner in which the destruction of Jerusalem was like the approach of a thief (being quite visible for at least 5 years).  For 70 AD to have been the second coming of Christ would be a complete contradiction of context.

The remainder of 2 Peter 3 focuses on Christians being obedient while looking for a new heavens and earth. These same folks were told to be looking for the return of Christ in I Peter 1:13.  The Preterist declares the new heavens and earth are the Christian system.  Yet, the Christian system (the church) was already established with the forgiveness of sins on the day of Pentecost (Matthew 16:18, Acts 2:38, Acts 2:47).  Still, the Preterist presents Matthew 5:17-18 as support for their interpretation.  The Law of Moses was not to pass away until the Jewish system passed away.  The law had been nailed to the cross according to Colossians 3:14, but the Preterist states that the Colossian letter was to the Gentiles and it was for them that the law was put on the cross.  As can be seen the situation can become convoluted very fast.

To clear up the new heavens and earth situation, consider the Law of Moses.  In Galatians, Paul is very clear that to follow the Law resulted in being cast out by God.  There was no transition period of the Law of Moses with the Covenant of Christ. The old covenant was set aside when the new covenant came because it was old, weak, useless, and obsolete (Hebrews 7:18-19, 8:13). Christ fulfilled prophecy about himself to put the law away as Matthew 5:17-18 would have it (Luke 18:31). The term “New Heavens and Earth” is used in Isaiah 65 and 66 as well as in 2 Peter 3 and Revelation 21.  It references the changing of an environment. The folks Peter was writing to were looking for a changing of environment with the coming of Christ.  They were looking for a home eternal in the heavens (2 Corinthians 5:21).

What is the effect of believing Full Preterist doctrine?  A true Full Preterist must discard teaching on Baptism, the Lord’s Supper, the eldership, and assembly.  If they are mistaken and they are, such teaching will damn souls eternally.  The doctrine is not harmless.

Baptism is done away with because it is considered to be part of the many washings of the Old Law (Hebrews 9:10) and the new covenant did away with old things (Jeremiah 31:31).  Once the eternal days of the kingdom arrived in 70 AD, the purification process was done and no longer necessary.

The Lord’s supper is done away with because 1 Corinthians 11:26 states it shows “the Lord’s death till he come.” If Christ came in 70 AD and heaven began, there is no reason to remember Him anymore.  He is realized.  Luke 22:14-20 is fulfilled.

The eldership and the Church assembly are no longer necessary.  The eldership was responsible for shepherding the Church (I Timothy 3:5).  The Church is responsible for spreading the Word.  However, if all is fulfilled there is no longer need to spread the Word.  The office of the eldership and the Church assembly are obsolete.

If the above are given up in “heaven” many Christians ask why Preterists are still married, for Christ stated man would be like the angels and not marry in heaven (Matthew 22:30).  The Preterist calmly states the focus of the passage was not marriage, but rather the purpose of life.  They then quote Romans 14:17: “for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” Yes, the Preterist has an answer for everything.

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Silence and Your Wife

“Darling, does this outfit make me look fat?”

When one of my wife’s friends got married my mind drifted back to when my relationship was young. If I had only been given a list of what not to say in certain situations, when to keep silence, my life would probably have been a lot easier. The ailment is often called, “Foot in mouth disease” and a scripture explains: “…no one can tame the tongue, it is a restless evil and full of deadly poison.” Well, while it’s true, that no one can control the tongue perfectly, I suggest trying duct tape and keep it quiet as frequently as possible.

Oh if we could take back words which have left our mouths. Sometimes, these words are said in jest, sometimes seriously, however, regardless of how they were sent, it doesn’t mean they will be received in the same manner.  Silence would have been the more successful route.  Here are some words I have heard over time and I myself won’t admit to having said:

“[insert here] is woman’s work.”
Any sound imitating a truck backing up…
“Is your mother coming over again?”
“Oink Oink”
“Get those bare feet back in the kitchen where they belong…”
“My mom could teach you how to cook better.”
“You never miss a meal do you?”
“I had a girlfriend who wore something like that…”
“Does your family tree have any branches?”
“Having a bad hair day?”
“I’m the man that is why…”
“Did you do anything around here today?”
“I bought a book on dieting for you.”
“It took you an hour to look like that?”

These are phrases guys just say sometimes without thinking. It isn’t something said in anger, it’s insanity. Keep a handle on what you say men. There are going to be times when you are angry and during that time insanity will try to multiply. You think you are going to one up anything your wife says or that you are going to put her in “her place”? Nooooooo! Don’t ever let those words escape your lips. The Bible says: “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;” Listen to what your wife has to say. Be patient, considerate, and deliberate.  Seize silence for a few moments and consider what will come out of your mouth afterward.

There is a reason women like the strong, silent type. When we aren’t silent, we tend to get ourselves in a heap of trouble. Consider the great battles that have raged over time because rash words were spoken. Ask yourself if having the last word is really worth the pain it will cause. I guarantee she will deal better with your silence than you will when she gives you the silent treatment. The best advice I can give a young man entering into the marriage covenant comes from an inspired source:

Psalms 141:3 – Set a guard, O LORD, over my mouth; keep watch over the door of my lips!

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