John 19 – Crucify

Crucify!  Crucify!

In vs. 1-12, we learn that Pilate had Jesus scourged. Scourging was a vicious, brutal punishment and oftentimes it was the case that people would die while being scourged. After the scourging, the Roman soldiers made a crown of thorns. It was their way of making sport out of one of the Jews and in this case, they mocked Jesus saying, “Hail, King of the Jews!” Obviously, Pilate hoped that seeing a fellow Jew treated so cruelly would cause the Jews to pity Jesus and ask for His release. Pilate had feared a riot at the time and did not want trouble with the Jewish leaders. But still, the chief priests and office had no compassion for Jesus in which they cried: “ Crucify! Crucify! ” It did not matter that Pilate did not find any guilt in Jesus. To the Jews, they found plenty of guilt because Jesus claimed to be the Son of God, which they understood as blasphemy. In fact, the Law of Moses ordained: “The one who blasphemes the name of the Lord shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death” (Lev. 24:16).

So Pilate, being already fearful from what his wife said in “having nothing to do with Jesus (Matt. 27:19) and fearing the Jews, went back to talk to Jesus. Pilate was angered and said, “Do you not know that I have authority to release or to crucify You?” Of course, Jesus replied that Pilate would have absolutely no power or authority over Him unless given from above. And, even though Pilate wanted to release Jesus, he felt trapped by the Jews. And so, Pilate washes his hands in a basin of water and symbolically states that he is innocent of Jesus’ blood (27:24).

Well, in vs. 13-16, the Jews obtain the desired sentence of death by crucifixion as Pilate sat down on the judgment seat at Gabbatha. Now, this was during the day of preparation for the Passover, which would be Friday. The preparation here is to be the fixed name for the day before the Sabbath, hence Friday. And then, when we look at the addition of the word ‘Passover,’ makes this a reference to be the Friday during Passover. So, Pilate’s sentencing of Jesus fell on the Friday of the great feast of liberation itself. And, this was during the “sixth hour” (i.e., 6am if Roman time and noon if Jewish time) that they began to head towards Golgotha for Jesus’ crucifixion.

Now, in vs. 18-22, we learn that Jesus was crucified with two other men who were criminals. While on the cross, one of them begged Jesus to save them from death if He was indeed the Christ (Lk. 23:29). But, the other one rebuked his fellow criminal and asked Jesus to remember him when He came into His kingdom (Lk. 23:40-42). This is a remarkable statement by one who is about to die on a cross which Led Jesus to say to him, “Truly I say to you, today you shall be with Me in Paradise” (Lk. 23:43). This statement shows that while Jesus was on the earth, He forgave the sins of repentant people. But now, His plan for saving people includes: believing that He is the Christ, repenting of past sins, confessing Jesus as the Son of God, and being immersed in water. Obedience to Jesus’ commands brings salvation today, which is still salvation by grace for we do nothing to merit it.

Now, during the crucifixion, Pilate had put an inscription on Jesus’ cross (vs. 19-20). It was a common practice in crucifixions to have the charge written for all to see. And so, the writing was in essence, “Jesus the Nazarene, the King of the Jews” and was written in Hebrew, Latin and Greek so that all who passed by it could read it. Also during this time, the soldiers gambled for Jesus’ clothing, which was a precious commodity, especially being seamless.

Now, in vs. 25-27 after Jesus committing His mother to John’s care, and after a few other comments to various people, He said, “It is finished,” meaning, the great plan of God for the redemption of humankind had been accomplished. Jesus’ activity among men upon the earth was finished and now, all that remained was the resurrection, the charge to be given to the apostles, and the ascension back to the Father in heaven.

Now, because this was the day of preparation, they did not want the crucified men to remain on the cross overnight. So, they requested that they legs be broken which would hurry death. But, when the soldiers came to break the legs of Jesus they discovered that He was already dead. But, to make sure, a soldier thrust his spear into Jesus’ side and blood and water came out indicating that indeed He was dead. And, in vs. 35, the writer wanted his readers to know that he had been an eyewitness of what had happened. But, in a sense, we were all there because Jesus died for all humankind and we all have an opportunity for the forgiveness of sin and the hope of eternal life. But, we must first come to the foot of the cross and see Jesus, our Paschal lamb.

Then, as this chapter closes (vs. 38-42), we find a wealthy Jew, Joseph of Arimathea, requesting permission to bury Jesus in his own new tomb, which was near Golgotha. He is assisted by a member of the Sanhedrin, Nicodemus, who had come to Jesus during the first year of His ministry (Jn. 3). They, prepared the body for the burial custom of the Jews and placed him in the tomb, at which time, the chief priests and Pharisees went to Pilate to request that a guard be placed at the tomb and that it be sealed to prevent anyone from stealing the body.

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Sabbath Worship

Should We Worship on the Sabbath?

In short, the Sabbath was a “holy day” of rest and worship for God’s chosen people Israel under the Law of Moses.  When God concluded the creation week, He rested on the seventh day (Saturday) – blessing it and sanctifying it (Gen. 2:2-3).  While this is significant, it is also interesting that God was silent about this until the giving of the law approximately 2,600 years later.  In fact, the first time the Sabbath is mentioned by name is in Exodus 16:23 after Israel was delivered from Egyptian bondage.  Soon after, with the giving of the Ten Commandments, God said, “Remember the Sabbath, to keep it holy” (20:8).  It is important to note, that this law was not given to all peoples, only to Israel.  The Sabbath was to remind Israel of their deliverance from Egyptian bondage (Deut. 5:15); and it was a sign between Israel and God, for He had sanctified them (Exod. 31:12-17). For as long as fleshly Israel would exist as a covenant people under the Law of Moses, they were to observe the Sabbath.

However, God did not intend for that old covenant to last forever (Matt. 5:17-18), therefore he ushered in a new and better covenant (Heb. 8) designed for all people (Jew and Gentile) in Christ (Eph. 2:11-18). Interestingly, in the church age (Acts 2 and beyond) the Sabbath is never commanded nor endorsed; nor is there any biblical evidence that the early church ever worshipped on the Sabbath – yet they did on Sunday (Acts 2; 20:7; 1 Cor. 16:1-2; cf. Rev. 1:10). Paul assures us that Sabbath keeping was among the “handwriting of requirements” that was nailed to the cross (Col. 2:14-17).  Therefore, friends, to worship God acceptably we must do so according to the new covenant, not the old (Jn. 1:17; Gal. 2:16, 21; 3:10-25; 5:1-4; cf. Rom. 2:28-29), otherwise Christ will profit us nothing.

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The Definition of Marriage

The Definition of Marriage

It was never just about gay marriage. Sure, American pop culture has been driving the life-long union of homosexuals for years, and the church has been reactionary in fighting against it tooth and nail, but the over-arching point has been missed. Once God’s perfect goal for marriage and the family is taken off the table, our perception of every single relationship will be affected.

Consider the path we’ve taken in the last century. While sexual immorality is a sin that nearly spans the entirety of human existence, how each culture responds to it varies greatly. In America our taboos and socially unacceptable practices have grown weaker with each passing decade, and much of the blame for that can be placed at the feet of the church, as we have not been active with our efforts to influence culture with Christ and His Word.

With the introduction of dating, an unsupervised “good time” with marriage not even in the equation, it was only a matter of time until fornication was on the rise. The sexual revolution of the 50s, 60s, and 70s happened all around us, and all of our Christian young people weren’t just innocent bystanders. The church (generally speaking) looked the other way, so long as nobody got pregnant. Then legalized abortion came along, and inexplicably some Christians turned to it as an option to remove the consequences of extramarital sexual activity. Additionally, the church has been historically weak in its stance against abortion. We’ve continued to look the other way.

No-fault divorce then came up as a viable option, and Christian families were torn apart as divorce became a convenient option for those who weren’t able to work their problems out or stick together through tough times. The church looked the other way. Then those who used the availability of those divorces went out and began to remarry without the authorization from God’s Word. But those were our family members, our friends, people who have deep roots in our congregations. So the church looked the other way.

Then gay marriage came along, and all of a sudden the church has a backbone. We have to stand for “traditional, biblical marriage” – even though we stopped doing that decades ago. We only stand against homosexuality because it costs us nothing to do so. Very few of our family members or friends engage in it as they did with fornication and divorce and remarriage, so we have the courage to speak out and talk about the “persecution” we face from a world that labels us intolerant. You can be sure that in the next decade, some congregations will begin to yield to the homosexual rhetoric. The recently released “God and the Gay Christian” by Matthew Vines, a gay evangelical, will be the catalyst for great change and sudden “enlightenment” on the Scriptures as the issue grows closer to home for us. You see, we keep moving the line for our own convenience instead of placing it where God placed it.

Obviously I’m generalizing to some extent, but the point still stands. Our weakness on sex, marriage, and the biblical design for the home has led to a whole world of trouble in legal, cultural, and now religious spheres. An article released by the Huffington Post yesterday asked whether or not we need to reconsider adultery. After all, it seems unreasonable to expect life-long faithfulness, and people have been committing adultery for thousands of years, so maybe we should just embrace it, the writer argues.

When we say the definition of marriage has been changed, it has little to do with the attempt to include homosexual relationships. Rather, the definition has been changed to a close companionship that includes love and sex. Folks, if that’s our definition of marriage it’s no wonder that such a sacred institution has been torn apart in every way imaginable. We need to get back to the Bible’s definition, a definition that precludes any of man’s thoughts on issues like feminism, homosexuality, sexual freedom, and the “burdens” of gender roles. In the Garden, God created marriage as one man, one woman FOR LIFE (Genesis 2:23-24). Later we read that God hates divorce (Malachi 2:16). Jesus and Paul were very specific in giving the reasons for remarriage (Matthew 19:9-10, Romans 7:1-4). Paul also wrote on how the roles must reflect the relationship of Christ and the church (Ephesians 5:22-33).

When we consider it in those terms, divorce, infidelity, separate lives, or perversion of the union of the two is unconscionable. Marriage is only what God made it to be – the binding of two souls together for life, with the husband giving everything for her and her submitting to him. If we in the church confuse or water down that definition, we have no grounds upon which to call out the world for doing the same. Let’s set the standard back where it belongs.

 

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The Father of Lies

Lies – Putting out Fires

You’ve heard about the Noah movie, with all its inaccuracies and the complete misrepresentation of both God and Noah.

You’ve probably heard about the “Jesus’ wife” fragment, that single tiny writing from hundreds of years after Jesus walked the earth that people are trying to use as evidence that the “real” Jesus was different than the Jesus we read about in the Gospels accounts.

You might have read about the upcoming Fox show that will document the years between Jesus’ visit to the temple at 12 and the beginning of His ministry at 30. They’ll be examining the “coming of age” of the Son of God as He discovers that He is God’s Son and finds out what His mission is, despite the fact that there is absolutely zero documentation as to what happened in those years.

You know about the parade of “prehistoric” ancestor cave men that seems to receive a new addition every few years, despite the fact that every single one of them has been a blatant forgery.

You might have even heard of the big challenge in the world of “Christendom” that has just been released – “God and the Gay Christian.” The book looks at the six most prominent Scriptures on homosexuality and explains why they don’t really mean that homosexuality is sinful. Of course, the arguments can be easily refuted – particularly the one where the author argues that homosexuality may be an abomination, but that doesn’t mean it’s sinful – but the importance of the book is that it signals a long-developing shift in the religious world to merge Christianity with the largest anti-biblical issue in the world right now.

Though all of these challenges to the faith come from different angles, they all share one factor in common; they’re absolutely baseless, making each incredibly easy to refute. But that’s not the point. The Bible calls Satan the father of lies (John 8:44), and he’s been lying since the very beginning in the Garden of Eden (Genesis 3). None of his tactics have changed. The whole point is simply to throw out enough false information and enough misguided belief systems to lead astray any who aren’t diligently seeking truth. Not everyone is going to believe every lie, but if a few people are picked off with each new mistruth the job is done.

When we visualize this discussion as what it really is in a metaphorical sense – Satan setting fires that we have to continue to work hard to douse – we see that the church is in a frightening position. We’re on defense. You don’t have to watch sports or be a military strategist to know that constantly being on defense is a bad thing. When you’re constantly fighting the lies put out by the enemy, it makes it that much harder to spread the truth on God’s terms. It’s time we stop playing defense. The Bible does not speak of the truth in terms of using it for defense, to simply hold the ground we already had. A proper worldview based on the Scriptures is one that realizes that this world belongs to God and it’s our job to win as much of it for Him as we can. Words like “Go,” “make disciples” “baptize” “teach” “preach” are not symbolic of playing defense or putting out fires.

2 Corinthians 10:4-5 talks about both defending the truth and going on offense to win our spiritual war. “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.” Yes, we’re suppose to cast down arguments and everything that exalts itself against the knowledge of God, but we’re also supposed to go forward, tearing down strongholds and taking every thought captive to Christ. The church can’t afford to keep playing defense and holding the territory we’ve already earned. We must engage the culture, take God’s truth into the world, and stop thinking of ourselves as a small minority trying to weather a storm of postmodernism and secular humanism. Where’s our faith? God is on our side, and He goes into battle with us just as He did with Joshua and the armies of Israel. Be strong and courageous!

 

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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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