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"The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Revelation 14:10,11 The words "for ever” do not necessarily mean "without end.” In fact, the Bible uses this term 56 times* in connection with things which have already ended. In Exodus 21:1-6, the Hebrew servant was to serve his master "for ever,” but it was obviously only as long as he lived. Hannah took her son Samuel to God's house to abide "for ever” (1 Samuel 1:22), but she plainly limited that time to "as long as he liveth.” Verse 28. The term is clearly defined in Psalm 48:14: "For this God is our God for ever and ever: he will be our guide even unto death.” The desolation of Edom was to continue "for ever and ever.” Isaiah 34:10. Christ is called "a priest for ever” in Hebrews 5:6; yet after sin is blotted out, Christ's work as a priest will end. According to these definitions of the term "for ever,” the wicked will suffer as long as they continue to live in the fire. Then, as the Bible states, "The wicked ... shall be destroyed for ever.” Psalm 92:7. (See also Malachi 4:1-3.) * If looking for these texts in a concordance, look under the word "ever.” |
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"And when he had opened the fifth seal, Isaw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.” Revelation 6:9-11 Several facts appear from this symbolic account of the fifth seal: 1. These figurative souls of the martyrs are not pictured in heaven, but under the altar. 2. They show signs of being not merely unhappy, but tortured. 3. Quite contrary to Christ's instruction to pray for them which persecute you (Matthew 5:44), these saintly souls are represented as demanding vengeance on their persecutors. 4. This is an example of personification, when objects are assigned personal attributes. Such is the case of Abel's blood crying out from the ground (Genesis 4:9, 10). In this sense, the lives of the martyrs are portrayed as crying out for vengeance. 5. If this is not figurative language and if souls are disembodied, how do they wear robes? |
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"And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God.” Revelation 3:14 The Greek word "arche,” which is translated "beginning” in this verse, may have either an active or passive sense according to the context. The passive form would indicate that Jesus was the first created creature. But this is utterly contrary to scores of verses that portray Christ as eternal and coexistent with the Father (John 1:1-3; Hebrews 1:8; Colossians 2:9; John 10:30). This means then that the word "arche” must be accepted in the active sense, which indicates that Christ was the one who initiated the work of Creation. In other words, Christ is the Beginner or Originator of Creation, and not Creation's first creature. He is the One who is acting, rather than being acted upon. Instead of being the One who was first created, He is the first One who created. |
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"And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.” Revelation 1:5 The expression "first begotten of the dead” has caused much perplexity. Obviously Jesus was not the first one to be resurrected. Besides Moses in the Old Testament, at least three individuals were raised from the dead by Jesus Himself. There are two ways the word "first” may be understood. It can mean either first in point of time or first in preeminence. The President's wife is spoken of as the First Lady—not because she is the first lady who existed, but first in honor and pre-eminence. Christ was "first begotten of the dead” because that resurrection took the pre-eminence over all other resurrections. In truth, all other resurrections had taken place or would take place by virtue of His triumph over the grave. His power to lay down His life and take it again (John 10:17) set Him apart from all others who had been resurrected. His was first in importance to such a degree that none other ever could have been raised without reference to His resurrection. |
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"If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.” 1 John 5:16 It is very important to understand the context of this verse. In the two preceding verses, John has talked about the assurance that believers' prayers will be heard and answered. Then in verse 16 he applies that promise to the specific case of prayer in another's behalf. In doing so, he discusses two classes of sin—one in which there is hope for the sinner, and another in which there is no hope. In the first case, prayer could lead to the sinner's recovery and redemption, but the second situation held no guarantee that prayer would bring salvation. It seems quite apparent that the "sin unto death” is referring to the unpardonable sin. Those who are recognized as rejecters of the Spirit and are hardened by continual transgression would not be open to further conviction of their sin. In such a situation, the positive assurances of verses 14 and 15 could not be applied. For all other cases, excepting the unpardonable sin, God will give life to the one who is being prayed for—contingent, of course, upon that person's repentance and acceptance of Christ. |
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"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” 1 John 3:9 The key to understanding this text lies in the meaning of the word "seed.” There is perfect assurance that the "seed” will provide total victory over sin. Who is this "seed” whose presence in the life can guarantee strength to obey? We find the answer in Revelation 12:17: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” The seed of the woman was the man child of verse 5 "who was to rule all nations” and "was caught up unto God, and to his throne.” Here it is firmly established that Christ is the seed. Further evidence is found in Galatians 3:16, where God said to Abraham, "And to thy seed, which is Christ.” Now we can grasp the beautiful truth in the Scripture before us. Those who are truly born of God do not willfully sin, because Christ is enthroned in their hearts. The only way they can choose to sin is by separating from Christ. In other words, the abiding presence of Christ and the willful commission of sin do not operate simultaneously in the same heart at the same time. Deliberate sin always separates us from Christ, and the Holy Spirit does not become a minister of sin. Contrariwise, those who are genuinely converted and have the indwelling of the Spirit will be able to overcome sin in all its forms and approaches. This text does not mean that Christians are incapable of committing wrong acts (or else there would be no virtue in their being without sin); rather, their love for Christ constrains them from walking contrary to His will. The word "sin” here is in a Greek form that indicates a continuing process. In other words, even if they stumble into a sin, they will not continue such a course; but rather, will repent sincerely, repudiating any willful violation of God's revealed will. |
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"But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” 2 Peter 3:8 Please note that this verse does not say that one day is a thousand years. It says that, with the Lord, one day is as a thousand years and a thousand years as one day. The Psalmist put it this way:"For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” Psalm 90:4. It is important to observe that this statement is made by Peter in relation to the promises of God. He points out in verses 3 and 4 that some people scoff at the promise of the Lord's coming. Then in verses 8 and 9 he emphasizes that even though a thousand years pass by, the Lord doesn't forget what He promised. It is like only a day to Him. In fact, in the next two verses Peter affirms: "The Lord is not slack concerning his promise, as some men count slackness ... But the day of the Lord will come.” 2 Peter 3:9,10. |
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"For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” 2 Peter 2:4 The word "hell” in this text is very unique because it is translated from a word that is used nowhere else in the Bible. The Greek word "Tartaroo” is certainly not the same as the "Gehenna” hell, which is referred to 12 times in the New Testament—always as a place of burning. There is no burning where the angels are confined, because it is described as a place of "darkness.” In Jude verse 6 also, the fallen angels are said to be "reserved in everlasting chains under darkness unto the day of judgment.” Please notice that these evil spirit beings are not now being punished, but are kept in darkness, reserved until the day of judgment. Both Peter and Jude speak of chains of darkness and future judgment. Since evil angels are obviously still functioning in deceiving people, we can only conclude that these chains of darkness are the spiritual restraints placed upon their activities until their final judgment and punishment at the end of the world. |
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"For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” 1 Peter 4:6 Peter did not imply that the gospel was then being preached to the souls of the dead, as some teach. He said the gospel "was preached” to those who "are [now] dead.” The preaching was done while they were still alive, and they will be judged on the basis of how they lived "according to men in the flesh,” or while they were still alive. Peter is undoubtedly talking about the Christian dead, because he refers to their living again "according to God [as God lives] in the spirit.” In other words, they will receive immortality in the resurrection and will have a life ti measures with the life of God. |
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"For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” 1 Peter 3:18-20 There has been considerable misunderstanding of these verses of Scripture. It has been preached that Christ actually descended into the lower regions of the earth and preached to lost souls who were in prison in some type of purgatory or limbo. This is very far from what the text actually says. Let's look at it closely now and get the real message of these verses. It says, "Christ also hath once suffered for sins ... that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached.” First of all, notice how Christ preached to those spirits in prison. He did it by the Spirit, and that word is capitalized in your Bible. It actually refers to the Holy Spirit. So whatsoever Christ did in preaching during this period of time, He did it through or by the Holy Spirit. With that in view, let's ask this: "When was the preaching done?” The answer is plainly given in verse 20: "when once the longsuffering of God waited in the days of Noah, while the ark was a preparing.” So the preaching was actual done while the ark was being built—during the preaching Noah to that antediluvian world. Now, one more question: "To whom was the preaching done?” The text says here "unto the spirits in prison.” Throughout the Bible we find this terminology used in describing those who are bound in the prison house of sin. David prayed, "Bring my soul out of prison.” Psalm 142:7. Paul spoke of his experience in these words, "bringing me into captivity to the law of sin.” What Peter is telling us here is simply that Christ, through the Holy Spirit, was present while Noah preached; Christ was there through the Holy Spirit to speak conviction to their hearts and appeal to them to come into the ark. There is absolutely nothing in this text to indicate that Jesus left His body during the time He was dead to go to any subterranean place to minister to wicked spirits. The three questions are clearly answered in the text itself: (1) that He preached by the Holy Spirit, (2) He did it while the ark was preparing, and (3) He did it to the spirits in prison, or to those individuals whose sinful lives were bound in the prison house of sin. |
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"But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” Hebrews 12:22-24 According to verse 24, Paul is here talking about the glories of the new covenant relationship as compared to the old covenant idea of human effort alone. Sinai is used to represent the old covenant (verses 18-21), and Jerusalem is used to represent the new. In Galatians 4:24-26, the very same parallel is made symbolizing the two covenants by Sinai and Jerusalem. Some have interpreted these verses to mean that souls go immediately into the heavens at death to appear at the judgment bar. But please notice that these people come "to Jesus the mediator of the new covenant.” Those who are saved in heaven will no longer need a mediator such as is described here. Sin will have ceased for them. Paul is actually describing the life of a Christian here in this world as he begins to experience the joys of the new covenant relationship. Such a Christian comes to: 1. "Mount Zion ... the city of the living God.” Peter speaks of the church in similar language: "lively stones, ... a spiritual house.” 1 Peter 2:4-6. 2. "An innumerable company of angels”—descriptive of the angel ministry for the saints mentioned in Hebrews 1:7. 3. "The general assembly and church of the firstborn, which are written in heaven”—another description of the body of Christ on this earth. Paul spoke of his fellow laborers as those "whose names are in the book of life.” Philippians 4:3. 4. "God the Judge of all.” This is parallel language to Hebrews 4:16, which says, "Come boldly unto the throne of grace,” and to Hebrews 7:25, which says, "He is able also to save them... that come unto God by him.” 5. "The spirits of just men made perfect”—not disembodied spirits as some imagine, but the kindred spirit of Christian with Christian. Paul contrasts those who walk "after the flesh” and those who walk "after the spirit.” But these are real people who have spiritual natures that are sanctified through the blood of the new covenant. Compare Hebrews |
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"Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.” Hebrews 10:8, 9 Dispensationalists believe that the Ten Commandment law was a part of the law of Moses, which disappeared with the old covenant. These verses are used to support that false premise. The "law” of verse 8 is undoubtedly associated with the "first” covenant, which is taken away in verse 9. But did that law include the Ten Commandments? Those same sacrifices and sin offerings are described in 2 Chronicles 8:12,13: "Then Solomon offered burnt offerings unto the Lord ..., even after a certain rate every day, offering according to the commandment of Moses.” This makes it very plain that the law concerning those burnt offerings—the one mentioned in Hebrews 10:8—was called the commandment or law of Moses. It was a part of the old-covenant system that was taken away by "the offering of the body of Jesus Christ.” Verse 10. But please note this important fact: The Ten Commandment law was not a part of that which was done away. Christ is quoted in verse 9 as saying, "Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.” But let's get the full text of what Christ said from Psalm 40:7, 8: "Lo I come I delight to do thy will, O my God: yea, thy law is within my heart.” Don't miss this point: The law within the heart of Christ is tied to the second (or new) covenant that was to be established. This is why in verse 16 of Hebrews chapter 10, the new covenant is described in these words: "This is the covenant that I will make ..., I will put my laws into their hearts, and in their minds will I write them.” The law that was in the heart of Jesus and which did not end with the old covenant is the Ten Commandment law. Magnified by Christ (Isaiah 42:21), it was transferred from the tables of stone to the fleshly tables of the heart. |
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“Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.” Genesis 9:3 |
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“And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.” Genesis 35:18 |
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“And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but! will harden his heart, that he shall not let the people go.” Exodus 4:21 It is a fascinating fact that the Hebrew word “chazaq” is translated as “hardened” in almost every account of God's dealing with Pharaoh. But when Pharaoh “hardened” his own heart, the Hebrew word “kabed” is used. Why this difference? Actually the word “chazaq” has a literal meaning of “strengthen, courage.” For example, we read in I Samuel 30:6 that “David encouraged himself in the Lord,” but the word translated “encouraged” is “chazaq”—the same word which is translated as “hardened” in this passage. “Chazaq” is also translated as “encouraged” in the following verses: 1 Samuel 30:6; Deuteronomy 1:38; 2 Samuel 11:25; 2 Chronicles 35:2; Psalm 64:5; Isaiah 41:7; Deuteronomy 3:28; Judges 20:22; 2 Chronicles 3 1:4. When we take the true meaning of the word, we find that God actually encouraged Pharaoh's heart to let Israel go. But when Pharaoh hardened his own heart, the Bible uses a different word—”kabed”—which means “to make heavy, harden” (Exodus 8:15). But why did the “encouragement” of the Lord have the effect of hardening Pharaoh's heart? We might just as well ask why the same encouraging, inspiring ministry of Jesus could produce a loving John and a traitorous Judas. One was softened, and the other was hardened. The same sun that softens the wax will harden the clay. Every man is exposed in some degree to the grace of Christ (John 1:9). The Lord is spoken of as a sun (Psalm 84:11) who lightens every man. Some reject the light and grow hard (Zechariah 7:12). Some accept and are softened. The end result depends on the response of each individual. |
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