Eschatology

           THE LAST DAYS....ARE YOU READY?

                  A Study of Last Things
                                          By WAYNE JACKSON


The New Testament was written in Koine Greek, the common language of the Mediterranean world. It was a tongue spoken in Rome, Alexandria, Jerusalem, etc., just as it was in Athens. That Providence chose this language for the composition of the New Testament is beyond doubt to any serious investigator. It is the most colorful, expressive form of communication ever known to man.

A study of the original words, even by the novice, can be one of the most thrilling endeavors of the Bible student. This procedure depends, of course, upon the student’s recognition that the very words of Scripture are sacred, and thus intended to convey a divine message (2 Timothy 3:16-17).

Let us consider the word eschatos. It is the basis of our English word “eschatology,” a term theologians use of Bible teaching about last things, e.g., the return of Christ and the end of the world.

Eschatos is found fifty-two times in the Greek Testament. Mostly it is rendered as “last,” with but a few minor variations, e.g., “uttermost.” The New Testament writers employed the word in a variety of ways and there are some very interesting lessons derived from a study of this term.

The word could be used in a territorial sense. The gospel was to be spread to the “uttermost” part of the earth (Acts 1:8; 13:47), or as one might express it colloquially, to the “last place of the earth.”

Occasionally eschatos referred to the final portion of a quantity. When Jesus spoke of a man being thrown in prison and not being released until he had paid the “last” penny he owed, the Lord was suggesting an eternal punishment for the wicked (Matthew 5:26; cf. 18:34).

The most common use of the term has to do with the final thing of a preceding sequence. For example, it was on the “last day” of the Feast of Tabernacles (a seven-day celebration) that Christ extended the invitation for men to come and quench their spiritual thirst with the “water” he could provide (John 7:37).

In this article, I would like to illustrate how this New Testament word teaches some wonderful truths that instruct the serious soul.

Last Days

Several centuries before the birth of Christ, the prophet Joel foretold that the Spirit of God would be “poured forth” in the “last days” (2:28-29; cf. Isaiah 2:2-4). There is no question about when this prophecy commenced its fulfillment. Peter, on the day of Pentecost, quoted the text and announced, “[T]his is that which has been spoken through the prophet Joel” (Acts 2:16). He was, of course, referring to the outpouring of the Holy Spirit upon the apostles on that occasion.

Many people labor under the illusion that the expression “last days” is a special signal indicating a time period just before the return of Christ. Would-be modern prophets point to certain “signs” they think they identify within the Scriptures and frantically declare, “The end is near; we are in the last days.” Of course we are in the last days. This era has already spanned two thousand years.

In Paul’s second letter to Timothy, he spoke of certain “grievous times” that would characterize the “last days.” And then, to his young co-worker, he urged: “[F]rom these also turn away.” The verb is a present tense, middle voice, imperative form—a command to this effect, “Be turning yourself away from,” thus demonstrating that Timothy himself was living in the last days (cf. Hebrews 1:1; 1 Peter 1:20).

The truth of the matter is, the expression “last days” refers to the final dispensation of history—in contrast to the Patriarchal period (from Adam to Moses) and the Mosaic age (from Moses to Christ). If the world continues yet for thousands of years, it still will be the last days. Incidentally, if we are now in the last days, that leaves no room for a millennial period.

The First and the Last One

In an Old Testament context in which the Lord asserted his everlasting nature in contrast to the passing use of idols, Isaiah exclaimed: “Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God” (44:6). Note the two persons referred to as “Jehovah” in this text.

In his appearance to the apostle John on the island of Patmos, Christ lifted a phrase from that text and made application to himself: “I am the first and the last, and the Living one” (Revelation 1:17-18; cf. 2:8; 22:13).

What is the significance of the expression “first and the last”? “It is the well-known attribute of God, the Eternal” (Alford n.d., 1790; cf. Thayer 1958, 253). The utterance is a firm affirmation of deity on the part of the Lord Jesus Christ. Compare the similar expression applied to the Father in Revelation 1:8: “I am the Alpha and the Omega, says the Lord God.” Compare that with the description Christ in Revelation 22:13: “I am the Alpha and the Omega, the first and the last.” The same expression is used of both the God and Jesus.

The Last Offer

In the week prior to his crucifixion, Christ gave several warnings of doom to those who were on the verge of killing him. In a parable commonly known as that of the wicked husbandmen, a man planted a vineyard, furnished it lavishly, and rented it out to husbandmen—or, as we might style it, sharecroppers. When harvest drew near, he sent a series of servants to collect his fruits. These were treated shamefully, some even killed. Finally, the landlord sent a “beloved son,” who was to be the “last” (eschatos) offer (Mark 12:6).

That is a significant announcement. The beloved son, of course, represents Jesus, and the clear implication is that Christ “is the last and crowning effort of divine mercy” (Trench 1877, 209). And if he is rejected, as the writer of Hebrews later observes, “there remains no more a sacrifice for sins” (10:26). There is no hope of salvation apart from Jesus Christ (cf. John 14:6).

The Last Shall Be First

Several times in his teaching, Jesus employed the statement, “The last shall be first, and the first last,” or some equivalent.

The rich young ruler, because of his unwillingness to follow Christ, had gone away sorrowfully (Matthew 19:16-30). Subsequently Peter, perhaps somewhat boastfully, said, “Lo, we have left all.” Then, in an almost bargaining disposition, he asked, “What then shall we have?” (v. 27). The Lord promised ample blessings; however he cautioned, “But many shall be last that are first; and first that are last” (v. 30).

The Savior then told the parable of the laborers in the vineyard (Matthew 20:1-16). A man hired workers for his vineyard. They were employed, however, at different hours of the day—from early morning all the way to the eleventh hour (note the twelve-hour work day). When time for payment came, amazingly those who had worked the least were paid the same wages! The other laborers complained that such was unfair. But the lord of the vineyard explained that the grumbling was inappropriate; as lord, he had the authority to do as he pleased, and such was entirely “lawful” (v. 15).

Jesus thus concluded with the statement, “The last shall be first, and the first last” (v. 16). Several important truths are implied. As sovereign, God may do as he pleases, and it always will be right (Genesis 18:25). Human assessments of his operations are far from perfect. The disciples were constantly making poor judgments and they needed to be taught better. They quarreled about who would be the greatest (Luke 22:24), and some petitioned for places of prominence (Mark 10:37). They down played Mary’s generous gift bestowed upon her Lord not long before his death (Matthew 26:8). They needed to learn the principle that God will exalt the humble (Matthew 26:13; cf. Mark 12:42; 1 Peter 5:5-6), and humble the exalted (cf. Daniel 4:28-37). There is much for all of us to learn from the last-first principle.

The Last Adam

In one of his Corinthian letters Paul characterized Jesus as the “last Adam.”

 So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. But it is not the spiritual that is first, but that which is natural; then that which is spiritual. The first man is of the earth, earthy: the second man is of heaven. As was the earthy, such also are they who are of the earth: and as is the heavenly, such also are they that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly (1 Corinthians 15:45-49).

What is the significance of this declaration? It is a rather complicated statement. But briefly: As man’s earthly life was derived from Adam (whose origin was out of the earth), we partake of the nature of the earth (Genesis 2:7). However, for those who yield to him as Savior, Christ becomes a giver of life.

First, there is the life that results from his incarnate role as an offering for sin, which brings a living fellowship with God. Ultimately though, in view of this context pertaining to the bodily resurrection, by virtue of his own resurrection (as “firstfruits” [vv. 20, 23]) Christ will bestow upon his people a new, living body in the final resurrection of the dead (Clandish 1989, 238ff). As the apostle wrote elsewhere, the Lord Jesus “shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself” (Philippians 3:20-21).

The Last State

Three times the expression “last state” (or an equivalent) is found in the New Testament. Each of these has an interesting application.

The Pending Fate of Judaism
In an unusual illustration, Christ told of a man who was possessed of a demon. The unclean spirit left the unfortunate man but presently returned with seven other spirits, more evil than itself. The “last state” of the man was worse than the first.

What was the Lord’s application? “Even so shall it be also with this evil generation” (Matthew 12:45), i.e., the generation alive when Christ spoke these words. Clearly the reference is to those events that led to the complete destruction of Jerusalem and the fall of the nation (cf. Matthew 23:36; 24:1-34). The tribulation suffered at the hands of the Romans in A.D. 70 was worse than anything the Hebrew nation had ever known (cf. Matthew 24:21). More than a million Jews were slaughtered and thousands were taken captive.

Some have suggested that this could not possibly refer to the destruction of Jerusalem. But Carson responds:

There have been greater numbers of deaths—six million in the Nazi death camps, mostly Jews, and an estimated twenty million under Stalin—but never so high a percentage of a great city’s population so thoroughly and painfully exterminated and enslaved as during the Fall of Jerusalem (1984, 501).

The Impact of Jesus’ Resurrection

Immediately after Christ died and was buried, the chief priests approached Pilate and informed him that Jesus had foretold his own resurrection—“after three days” he would rise from the dead (Matthew 27:63). They urged the governor to secure the tomb, lest the disciples come, steal the body, and proclaim a resurrection. Should that occur, they frantically exclaimed, the “last error” (deception) would be worse than the first (v. 64). The Jews were mortified at the thought that the body might disappear. And it did! And for twenty centuries they have struggled with trying to explain what happened; but neither they, nor anyone else, has been able to provide a logical explanation for the empty tomb—other than the resurrection.

The Horror of Apostasy

Peter wrote regarding certain Christians who had escaped the defilements of the world through their knowledge of the Lord Jesus. But he warned that should any apostatize, the “last state” for them would be worse than the former. It would be far better never to have known the gospel than, having embraced it, to then turn away (2 Peter 2:20ff). This text reveals that: (a) a child of God can fall from grace and ultimately be lost, and (b) there will be a greater level of culpability at the judgment for apostates than for those who never obeyed the truth (cf. Matthew 11:20ff; Luke 12:47-48; Hebrews 10:28-29).

The Last Enemy

In Paul’s marvelous chapter in defense of the bodily resurrection of the dead, the apostle proclaims, “The last enemy that shall be abolished is death” (1 Corinthians 15:26). Several truths may be extracted from this compact text.

Death is personified as an enemy. In Greek, the terms “hate” and “enemy” derive from the same root. Death is the result of Satan’s malicious hatred of both God and man (cf. Matthew 13:39). This enemy is the “murderer” of the human family (John 8:44).

Death is an enemy that ravages our mortal bodies. It robs of beauty, strength, and dignity. It immerses humanity in suffering. It steals our loved ones from us. It saps the strength of nations. It takes but never gives. Its monstrous appetite is never satiated.

The verb rendered “shall be abolished” (katargeitai) is present, passive form—literally, is being destroyed. This generally is regarded as a form that expresses “certain futurity,” conveying a tone of confidence; it does not merely predict—it affirms (Lenski 1963, 679). Some suggest it may also hint of a “process now being conducted” (Green 1907, 298). Death is “swallowed up in victory” (1 Corinthians 15:54), and Christ is the Victor! And his people share in the fruits of that victory.

The Last Day

Five times in the Gospel of John there is a record of Jesus speaking of the last day of human history (see John 6:39, 40, 44, 54; 12:48), together with an additional reference to the last day by Martha (11:24). Some important truths can be extracted from this collection of texts.

Both the resurrected righteous (John 6:39-40) and the resurrected wicked (John 12:48) will be brought forth on the last day. Accordingly, the dogma of premillennialism is false, for it asserts that there is one resurrection for the righteous and another (one thousand years later) for the wicked. Logically, there cannot be two last days. This theory is also contradicted by Jesus’ affirmation that all of the dead will be raised in the same “hour” (John 5:28-29). Likewise there is Paul’s declaration that there is but a “resurrection” (singular) for both the just and the unjust (Acts 24:15).

Since both the resurrection of the body and the day of judgment are to occur on the last day (John 11:24; 12:48), and as the last day has not yet occurred, the doctrine of radical preterism is demonstrated to be false. (This is the idea, alleged by a few misguided souls, that the second coming of Christ, the resurrection of the dead, the judgment day, and the end of the world all occurred in A.D. 70 at the time of Jerusalem’s destruction. The proponents of this view, of course, redefine these events to conform to their own theological agenda.)

Conclusion

A simple study of the term “last” is rewarding indeed, and this is but a sampling of the treasures that lie beneath the surface of the English Testament.

For further information see our books, The A.D. 70 Theory – A Review of the Max King Doctrine, and Treasures from the Greek New Testament. Both are available from Christian Courier Publications. Call toll free: 1-888-818-2463.

Sources/Footnotes
Alford, Henry. n.d.. The New Testament for English Readers. Chicago, IL: Moody.

Carson, D. A. 1984. Matthew. The Expositor’s Bible Commentary. Vol. 8. Grand Rapids, MI: Zondervan.

Clandish, Robert S. 1989. Studies in First Corinthians 15. Grand Rapids, MI: Kregel.

Green, Samuel. 1907. Handbook to the Grammar of the Greek Testament. London, England: Religious Tract Society.

Lenski, R. C. H. 1963. The Interpretation of First and Second Corinthians. Minneapolis, MN: Augsburg.

Thayer, J. H. 1958. Greek-English Lexicon of the New Testament. Edinburgh, Scotland: T. & T. Clark.

Trench, R. C. 1877. Notes on the Parables of Our Lord. London, England: Macmillan.

Spiritual calmness of God

                                Be still and Know that I AM GOD".

                                     “Be Still and Know That I Am God” – Revisited
                                                 By JASON JACKSON

“If you were running for your life, would it matter?” That was General Odum’s motto; he learned to put everyday problems into perspective, weighing them against his World War II experiences. Captured by Rommel’s infamous Afrika Korps, Odum later escaped when the German plane transporting him and other prisoners of war was shot down by Allied Forces over France. After a month of hiding and dodging Nazis, the skin-and-bones Odum finally met up with friendly troops. He learned what few things really matter when you’re running for your life.

Where do you run to when you need a safe place to hide? I’ve never had to hide like General (this was his name, not his rank); most of us haven’t. But whether we realize it or not, a greater threat is here. Life in the flesh is a perilous time, because greater than any physical danger is the demoralizing presence of our adversary, the devil. Remember Peter’s warning: “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). [All Scripture references are from the ESV unless otherwise noted.]

In addition to the sin-danger with which men flirt to the point of madness, one’s world can fall apart instantly. The English poet Alfred Tennyson felt the common plight when he wrote, “Never morning wore to evening, but some heart did not break.” If your world falls apart, to whom shall you go? As the steady North Star provides orientation in darkness, so the forty-sixth Psalm is higher ground for the worn soul seeking refuge.

The Psalm Introduced

Psalm 46 divides into three sections as indicated by the contemplative selah after each group of verses. In the first section (vv. 1-3), there is an opening declaration that God is our refuge and strength; therefore, the Lord’s people need not fear even in the bleakest of circumstances, illustrated by a crumbling earth and turbulent sea that surrounds and threatens God’s people. In the second part (vv. 4-7), the city of God is the calm in the storm. The nations surge, hostilities rage, but the voice of Jehovah subdues them.

The refrain expresses the rationale for hope when there is none: “The LORD of hosts is with us; the God of Jacob is our fortress” (v. 7). The last part (vv. 8-11) invites the people of God to consider God’s past interventions in the affairs of men as solid evidence of his abiding presence, again concluding with the encouraging affirmation, “The LORD of hosts is with us; the God of Jacob is our fortress” (v. 11). He marshals the armies (i.e., “hosts”) of heaven to do his bidding; he is the true God who involved himself in Jacob’s life, providing gracious blessings and protection to the fulfillment of his promises. Thus, he is the God who is willing to use his power on behalf of his people to fulfill the gracious promises that he has made. He is with us!

The Psalm Investigated

If you love Psalm 23, you’ll love Psalm 46. J. Clinton McCann Jr. noted the similarities between these psalms—a soul-stirring thread—when he wrote: “Like Psalm 23, the fundamental affirmation of Psalm 46 is the assurance of God’s presence” (1993, 136). How we cherish the knowledge of his presence; many of our hymns reflect the treasured thought, “God with us” (“A Wonderful Savior,” “A Mighty Fortress,” “Rock of Ages,” etc.).

The reader should understand much of the Old Testament language and background of this psalm, and an extensive line-by-line consideration of such will have to remain unexplored in this present study. Such a neglect here does not reflect a lack of appreciation for the general historical context and rich Hebrew poetry that characterizes this psalm. However, this ancient poem, given and preserved by God, fittingly describes issues that transcend the dispensations and are relevant to men of every age. This study will focus upon such matters. Just as the prophet announced for God, “For I, Jehovah, change not; therefore ye, O sons of Jacob, are not consumed” (Malachi 3:6, ASV), we realize that the God of Jacob is with us—Christians. Rather than alter our view on Psalm 46, the New Testament enhances our appreciation of the vivid truths revealed in this great psalm.

Our Confidence

“God is our refuge and strength, a very present help in trouble” (v. 1, ASV). He, and he alone, is the ultimate security. He is exceedingly ready and available for us in trouble—in practice, not in mere theory. Paul motivated Christians to pursue heavenly things: “For you have died, and your life is hidden with Christ in God” (Colossians 3:3). There is no other place like it; nothing comes close. Trouble will find you, so flee to the fortress of souls.

Since God is the one to whom we can flee—who protects us without and strengthens us within—we will not fear. The defiance of faith in uncertainty and peril is justified, because God is with us: “Therefore, we will not fear, though the earth do change, and though the mountains be shaken into the heart of the seas; though the waters thereof roar and be troubled, though the mountains tremble with the swelling thereof” (vv. 2-3, ASV).

Observe the words “change,” “shaken,” “roar,” “troubled,” and “tremble.” The situation is desperate since the earth appears to be on the brink of destruction. The figures describe the worst-case scenario; the most dreaded thing is happening. Even if the world should crumble beneath our feet, we will not wonder: “Has God forsaken us?” In fact, we will not fear; he is with us. The psalm admits that the Lord’s own are not immune from trouble (cf. Hebrews 5:8-9). We live in an unstable world, an environment hazarded by sin’s curse. He sustains us in the midst of trouble, and that is what a person needs to know as he lives with a view toward better days.

Our Calmness

Abruptly, a surreal tranquility is painted by words of calmness and confidence: “There is a river, the streams wherefore make glad the city of God, the holy place of the tabernacles of the Most High” (v. 4, ASV). In contrast to the chaos, there is the calm, pure river, which is the source from which the streams (i.e., canals) irrigate, bring life, and add beauty in the very city of God—the place of his tabernacles (note the plural “dwelling places”). His presence is like the river—life-giving and sustaining. Naturally, since he is the Most High (cf. 97:9).

Those who reside in God’s city (i.e., in a covenant, saved relationship with God) are blessed because he is there: “God is in the midst of her; she shall not be moved: God will help her, and that right early” (v. 5). Or to express the thought in another way, “No water can swallow the ship where lies the Master of ocean and earth and skies.”

Unparalleled stability results from the abiding presence of God. Therefore, gladness characterizes God’s city, even though nations topple around her because of foreign aggression. If she trusts in him, if she is faithful to him, she shall not be moved. What can he do? “He uttered his voice, the earth melted” (v. 6).

The psalmist’s confidence may stem from recent manifestations of God’s awesome presence and intervention. A. F. Kirkpatrick was convinced that Psalm 46 celebrates the delivery of Jerusalem when 185,000 Assyrian corpses littered the environs of Jerusalem—thanks to the Angel of Jehovah. He wrote, “The miraculous deliverance of Jerusalem from the army of Sennacherib in the reign of Hezekiah (B.C. 701) may be assigned as the occasion of these Psalms [i.e., 46, 47, 48], with a probability which approaches certainty” (1906, 253).

Albert Barnes appeared equally convinced, but less emphatic (1950, 40). In actuality, the Bible relates many interventions of the Lord on behalf of his people, including 2 Kings 19. These “intrusions” reveal that the true and living God has made his presence felt for his people; accordingly, the point that he is not far from us has been substantiated on numerous occasions since the beginning of time (cf. Acts 17:27-28; Romans 15:1-5). We may not know with certainty the immediate circumstances behind this psalm, but we do know, “The LORD of hosts is with us; the God of Jacob is our fortress.”

Our Conviction

Psalm 46 not only affirms the reality of God’s presence, it also invites men to behold the evidence: “Come, behold the works of Jehovah, what desolations he hath made in the earth” (v. 8). He has broken the weapons of war; he rules in the kingdoms of men. The plagues of Egypt, the walls of Jericho, the victories of Gideon, the defeat of Goliath, the fiery furnace, Daniel’s lions, and scores of other divine manifestations are a testimony to the fact that God, who does not change, has the same concern for us today as he had for his children of former days.

Our most important consideration, however, is not our skin—it’s our soul. More important than our biological life is our spiritual life (cf. Matthew 10:28). This world is not all there is nor all that matters. When sin takes hold of us, or circumstances overwhelm us, it is God to whom we must flee. Run to him in your heart and mind—what you know of God, heaven, eternity, and judgment. Hope will sustain you in the darkest hour.

The Psalm Incorporated

If we adopt the thinking of Psalm 46, should we expect a miraculous deliverance from trouble? No. First, God does not need to work a miracle to help us in trouble. Second, the miracles of the past continue to teach us (cf. John 20:30-31); their repetition is unnecessary for the accomplishment of his will. Trust in him, believe in him, for the Lord has said, “I will never leave you nor forsake you” (Hebrews 13:5). Do you believe him?

You also must “come, behold the works of the Lord” (v. 8). Come, behold the baby of a virgin; come, behold the daughter of Jairus; come to the tomb of Lazarus; come to Gethsemane; come, behold the crown of thorns; behold the empty tomb. Jesus Christ has abolished death and has brought life and immortality to light through the gospel (2 Timothy 1:10). “So we can confidently say, ‘The Lord is my helper; I will not fear; what can man do to me?’” (Hebrews 13:6).

Isn’t that what we want to know? That if the world falls apart, if the unthinkable happens, in the end we’ll be saved? Paul, in a Psalm 46 frame of mind, says also, “What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Romans 8:31-32). Significantly, neither the psalmist nor Paul were students of Campbell, Stone, or McGarvey; but, contrary to the voices of change that necessary inference is a modern invention, both inspired writers invite us to draw necessary inferences about God’s love and presence in our lives based on what God has done in the past.

Thus, calm confidence should adorn God’s people—no matter what. “Be still, and know that I am God” (v. 10, ASV). God’s people are commanded to “be still.” The imperative gives a solemn duty to those in a covenant relationship with God (cf. Galatians 3:26-29). The duty represents a spiritual disposition that ought to characterize those to whom God’s unfailing promises have been given. “Be still” considers that we are finite and that God is infinite. That being the case, we need to drop our hands, go limp, relax, and “chill out.” This spiritual calm that God commands does not come from a lack of troubles; it derives from a steady, deep reflection on the ways God has intervened in history on behalf of his people (cf. Romans 15:4).

God’s past provides calm for our future. He is the ruler of kingdoms of this earth and the all-powerful Creator of the universe. We may be pressed, perplexed, and pursued, but not unto despair (cf. 2 Corinthians 4:8-9). If you are the last man or woman standing, be still, stand fast, be strong. “God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth do change” (vv. 1-2).

Sources/Footnotes
Barnes, Albert. 1950. Notes on the Old Testament: Explanatory and Practical. Vol. 2. Grand Rapids, MI: Baker.

Kirkpatrick, A. F. 1906. The Book of Psalms. Cambridge, England: Cambridge University Press.

McCann, J. Clinton, Jr. 1993. A Theological Introduction to the Book of Psalms. Nashville, TN: Abingd

Doomed

IS AMERICA DOOMED?

AP Content :: Reason & Revelation

Is America Doomed? [Part I]
by Dave Miller, Ph.D.


[EDITORS’ NOTE: This article is the first installment in a three-part series based on the author’s seminar and soon-to-be-released book—“The Silencing of God: The Dismantling of America’s Christian Heritage.” Part II will follow next month.]

The dark, sinister clouds of political correctness have been steadily gathering over America for some 50 years now. The result? A drastic recasting of American culture from what it was (for the first 185 years) to what it is now. In the words of one of the current presidential candidates:

Whatever we once were, we’re no longer just a Christian nation; we are also a Jewish nation, a Muslim nation, a Buddhist nation, a Hindu nation, and a nation of non-believers. We should acknowledge this and realize that when we’re formulating policies from the state house to the Senate floor to the White House, we’ve got to work to translate our reasoning into values that are accessible to every one of our citizens, not just members of our own faith community (Brody, 2007, emp. added).

Nevertheless, the Founders and architects of the American Republic insisted that Christianity must be thoroughly embedded in the citizenry in order for their grand experiment to be perpetuated (see Miller, 2006a). But America has strayed far afield from that initial intention in the last half-century. If something drastic is not done, the future of the Republic is in question.

What Can Be Done?

If Christians do not rise up and act, the downward spiral will continue, eventually resulting in inevitable catastrophe. So what may be done? What would God have Christians to do? “If the foundations are destroyed, what can the righteous do?” (Psalm 11:3). Consider the following succinct listing of seven recommended actions that could turn the nation around if enacted by a sizable number of Americans:

I. Self-examination and rededication of one’s own life to serious devotion to God, Christ, and the moral principles on which the Republic was founded.

II. Diligent dedication of one’s own family to God and Christ. Consider homeschooling to shield children from the subversion of political correctness that has enshrouded public schools. Return to modeling the home according to the Bible’s directives, including:

And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up (Deuteronomy 6:6-7).

Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord (Ephesians 6:4). Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them. Children, obey your parents in everything, for this pleases the Lord. Fathers, do not embitter your children, or they will become discouraged (Colossians 3:18-21, NIV).

He who spares his rod hates his son, but he who loves him disciplines him promptly. Chasten your son while there is hope, and do not set your heart on his destruction. Foolishness is bound up in the heart of a child; the rod of correction will drive it far from him. Do not withhold correction from a child, for if you beat him with a rod, he will not die. You shall beat him with a rod, and deliver his soul from hell. The rod and rebuke give wisdom, but a child left to himself brings shame to his mother. Correct your son, and he will give you rest; yes, he will give delight to your soul (Proverbs 13:24; 19:18; 22:15; 23:13-14; 29:15,17).

III. Pray fervently, consistently, and continually that God will help us. Hold public prayer meetings. That’s what the Founders did. In fact, during the seven years of the Revolutionary War, the Continental Congress issued no fewer than nine public proclamations to the American people, calling upon the whole nation to set aside entire days in which no labor would be performed so that the citizens could devote themselves to praying to God (Miller, 2006b). [NOTE: See the Resources section of this issue for two examples.]

The Founders were merely echoing the Bible’s own teaching regarding the necessity of petitioning God for national assistance and protection:

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence (1 Timothy 2:1-2).

And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily (Luke 18:7-8, emp. added).

However, keep in mind that a sufficient number of Americans may have so rejected God that He intends to punish America. The Founders were poignantly aware of this very possibility, as expressed by them in a proclamation they released to the American public on March 20, 1779: “Whereas, in just punishment of our manifold transgressions, it hath pleased the Supreme Disposer of all events to visit these United States with a destructive calamitous war” (Journals of..., 1909, 13:343-344).

The time has come to face the fact that America may have plummeted too far in its departure from God’s will to be recalled. Young King Josiah came to a similar realization when, having discovered the Book of the Law which had been lost amid temple debris, its precepts largely neglected by the nation, in panic he announced: “[G]reat is the wrath of the Lord that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us” (2 Kings 22:13). Though God was pleased with Josiah’s humility and tender heart, disaster was inevitable:

Thus says the Lord: “Behold, I will bring calamity on this place and on its inhabitants...because they have forsaken Me.... Therefore My wrath shall be aroused against this place and shall not be quenched” (2 Kings 22:16-17).

If this be the precise predicament of America, we ought humbly to embrace the attitude of the psalmist when he said:

O Lord God, to whom vengeance belongs—O God, to whom vengeance belongs, shine forth! Rise up, O Judge of the earth; render punishment to the proud. Lord, how long will the wicked, how long will the wicked triumph? ... Understand, you senseless among the people; and you fools, when will you be wise? He who planted the ear, shall He not hear? He who formed the eye, shall He not see? He who instructs the nations, shall He not correct, He who teaches man knowledge? The Lord knows the thoughts of man, that they are futile (Psalm 94:1-3,8-11, emp. added).

The nations have sunk down in the pit which they made; in the net which they hid, their own foot is caught. The Lord is known by the judgment He executes; the wicked is snared in the work of his own hands. The wicked shall be turned into hell, and all the nations that forget God.... Arise, O Lord, do not let man prevail; let the nations be judged in Your sight. Put them in fear, O Lord, that the nations may know themselves to be but men (Psalm 9:15-20, emp. added).

When we plead with God in behalf of the nation, our every petition must be tempered with the same resignation Jesus manifested in the Garden: “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will” (Matthew 26:39, emp. added; cf. James 4:15).

IV. Learn the Bible—deeply and thoroughly. Delve into God’s Word. Show respect for His thinking by pouring over its contents. Encourage family and friends to do the same. The Founders viewed the Bible as absolutely indispensable and integral to the survival of the Republic, citing it in their political utterances far more often than any other source (see Lutz, 1988, pp. 140-141). Indeed, consider the eloquent testimony to this fact, as expressed by a few of the Founders. For example, Constitution signer and Secretary of War, James McHenry, insisted:

The Holy Scriptures...can alone secure to society, order and peace, and to our courts of justice and constitutions of government, purity, stability, and usefulness. In vain, without the Bible, we increase penal laws and draw entrenchments around our institutions. Bibles are strong entrenchments. Where they abound, men cannot pursue wicked courses (as quoted in Steiner, 1921, p. 14, emp. added).

Patrick Henry believed that the Bible “is a book worth more than all the other books that were ever printed” (as quoted in Wirt, 1818, p. 402). John Jay wrote to Peter Jay on April 8, 1784: “The Bible is the best of all books, for it is the word of God and teaches us the way to be happy in this world and in the next” (1980, 2:709). 

Noah Webster asserted: “The Bible is the chief moral cause of all that is good and the best corrector of all that is evil in human society; the best book for regulating the temporal concerns of men” (1833, p. v). He further claimed: “All the miseries and evils which men suffer from vice, crime, ambition, injustice, oppression, slavery and war, proceed from their despising or neglecting the precepts contained in the Bible” (1832, p. 339). 

Constitution signer, Gouverneur Morris, observed: “The reflection and experience of many years have led me to consider the holy writings not only as the most authentic and instructive in themselves, but as the clue to all other history. They tell us what man is, and they alone tell us why he is what he is” (1821, p. 30). Declaration signer, Dr. Benjamin Rush, declared that the Bible “should be read in our schools in preference to all other books from its containing the greatest portion of that kind of knowledge which is calculated to produce private and public temporal happiness” (1798, p. 100). In a letter to Thomas Jefferson on December 25, 1813, John Adams stated that “the Bible is the best Book in the world” (1856, 10:85).

Indeed, Americans need a strong dose of the absolutely critical essentiality of the Bible to both national and private life, as stated by the Bible writers themselves:

I will never forget Your precepts, for by them You have given me life. Oh, how I love Your law! It is my meditation all the day. You, through Your commandments, make me wiser than my enemies; for they are ever with me. I understand more than the ancients, because I keep Your precepts. How sweet are Your words to my taste, sweeter than honey to my mouth! Through Your precepts I get understanding; therefore I hate every false way. Your word is a lamp to my feet and a light to my path (Psalm 119:93,97-98,100,103-105, emp. added).

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart (Hebrews 4:12, emp. added).

If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.... He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day.... Sanctify them by Your truth. Your word is truth (John 8:31-32; 12:48; 17:17, emp. added).

The future of the Republic is inextricably linked with and inherently dependent on the extent to which Americans are willing to return to an intimate acquaintance with the Bible.

V. Petition politicians, school board members, and the media regarding spiritual (not political) issues, focusing simply and solely on morality—not money. As one steps back and evaluates the moral and spiritual condition of America, it is self-evident that our nation has strayed far from its moorings. America is now unquestionably characterized by rampant divorce, widespread sexual impurity, gambling, drunkenness, thievery, and the list goes on.

 Prisons are full to overflowing with more being built as swiftly as possible, in conjunction with early release programs. Crime statistics are at an all-time high in virtually every category. Yet, while sin (i.e., violations of God’s will—1 John 3:4) has increased in the land, two sins stand out from all others in our day. Two sins, particularly repugnant in God’s sight, have swept over America. These two sins have been politicized—instead of being left in the moral and religious arena where they belong. These two premiere moral issues facing the country are abortion and homosexuality.

 A nation can survive for a period of time even when murder, theft, adultery, and the like are rampant. (After all, sin is sin. All sin is destructive and eventually will be addressed by a perfect God.) However, history shows that when some sins become pervasive in a given civilization, its demise is imminent. The killing of children and sexual perversion are just such sins. Ultimately, America’s drifting from its spiritual moorings is climaxing in imminent moral implosion and inevitable retribution from God, based on these two critical moral matters. Please consider them briefly.

Abortion 

Who could have imagined (the Founders most certainly could not have done so) that America would ever give legal sanction to a woman to kill her unborn baby? Yet, the 1973 U.S. Supreme Court did just that by ruling that “the word ‘person’ as used in the Fourteenth Amendment, does not include the unborn” (Roe v. Wade). 

Who could have imagined one day that more than 48 million babies would be butchered in the United States of America? And that figure does not include the millions more being sacrificed in the name of “embryonic stem-cell research,” as well as the millions more lost from selective reduction due to the use of fertility drugs. The killing of the innocent (Exodus 23:7), and the shedding of innocent blood—a thing that God hates (Proverbs 6)—are widespread in the land. If the voice of Abel’s blood cried out to God from the soil on which his brother had shed it (Genesis 4:10), the blood of millions of babies shrieking and screaming to God must be deafening.

If you care what God thinks, I urge you to read Exodus 21:22-25, Ecclesiastes 11:5, Psalm 139:13-16, Isaiah 49:1, Jeremiah 1:4-5, Zechariah 12:1, and Galatians 1:15. Read the three phases of human life in Hosea 9:11—conception, pregnancy, and birth. Read where God used the same word (brephos) to refer to John in his mother’s womb, and to refer to the baby Jesus lying in the manger (Luke 1:39-45; 2:12,16). God also used “son” to refer to John in utero (Luke 1:36).

 Read what is essentially an ancient description of the heinous practice of partial-birth abortion in Exodus 1:15-22. Read about God’s outrage at the Israelites for sacrificing their children to pagan deities—a reprehensible act that never entered God’s mind to enjoin (Jeremiah 19:5; 32:35). The Bible clearly teaches that God possesses personal regard for human life from the moment of conception. Our own medical science verifies the same thing. Samuel Armas was a 21-week, unborn baby when doctors at Vanderbilt University Medical Center in Nashville, Tennessee performed spina bifida surgery on him while he was still in his mother’s womb. During the surgery, his little hand flopped out of the incision opening and rested on the doctor’s fingers. Eyewitness photo journalist Michael Clancey insists that Samuel’s fingers gripped the doctor’s finger (see Clancey, 2001). In any case, Samuel was born 15 weeks later. Nothing about his exit from his mother’s body, suddenly transformed him from a nonhuman into a human. He was a human throughout his pre-birth circumstance (see Lyons, 2007; Imbody, 2003; Solenni, 2003).

A terrible and tragic inconsistency and incongruity exists in America. Merely taking possession of an egg containing the pre-born American bald eagle—let alone if one were to destroy that little pre-birth environment and thus destroy the baby eagle that is developing within—results in a stiff fine and even prison time. Yet one can take a human child in its pre-born environment and not only murder that child, but also receive government blessing to do so! Eagle eggs, i.e., pre-born eagles, are of greater value to American civilization than pre-born humans (see Miller, 2004)! What has happened to our society? This state of affairs cannot be harmonized in a consistent, rational fashion. The ethics and moral sensibilities that underlie this circumstance are absolutely bizarre (Miller, “Abortion and...,” 2003).


The combined population of the above red states is equivalent to the number of reported abortions in America since 1973.

The number of known abortions in America since 1973 is nearing 50 million—approximately 50 times more than all Americans lost in all of our wars. That figure is staggering, if not incomprehensible, to the human mind. That figure constitutes essentially one-sixth of the present U.S. population. If we awoke in the morning to face the terrifying news that terrorists had detonated nuclear devices in major urban areas, that resulted in the death of 50 million Americans, we would be shocked, panic-stricken, and heartsick. Or, imagine a deadly virus released by unconscionable terrorists that wiped out the populations of the above red states. Yet, Americans have tolerated the wholesale slaughter of that many of its children—entire generations of young people who will never see the light of day.

 I wonder if one of those would have found the cure for cancer. What untold potential and productivity has been snuffed out by a calloused, cruel, self-centered people! At least the pagans of antiquity killed their children for religious purposes, thinking they were pleasing a higher authority. We do it mostly for convenience—to evade the consequences of the sexual anarchy that runs rampant across our civilization.

The ethical disharmony and moral confusion that reign in our society have escalated the activity of criminals who commit a variety of heinous crimes—from murdering and maiming fellow citizens on a daily basis, to raping women and molesting children. Yet, a sizeable portion of society is against capital punishment. Many people feel that these wicked adults, who have engaged in destructive conduct, should not be executed (a viewpoint that flies directly in the face of what the Founders believed and what the Bible teaches [Romans 13:1-6; 1 Peter 2:13-14], since God wants evildoers in society to be punished—even to the point of capital punishment). So we rarely execute guilty, hardened criminals. But we daily execute innocent human babies! How can one possibly accept this terrible disparity, the horrible scourge of abortion? The latest polls verify our deteriorating morality. An ABC News/Washington Post Poll conducted in June of 2008, reveals that 53% of adult Americans believe that abortion should be legal in all or most cases, while a May 2008 Gallup poll found that 82% believe that abortion should be legal under any or certain circumstances, with only 17% maintaining that abortion should be illegal under all circumstances (see “Abortion and Birth Control”). The nation has embraced moral insanity. Abortion is a glaring manifestation of the expulsion of God from American culture. Mark it down: THE GOD OF THE BIBLE WILL NOT ALLOW THIS MONSTROUS ATROCITY TO GO UNCHALLENGED AND UNPUNISHED.

Homosexuality 

As if killing the unborn were not enough to condemn a civilization to eternal punishment, America is experiencing another horror of seismic proportions. Charles Haynes, a senior scholar at the First Amendment Center in Arlington, Virginia, commented on the issue of gay rights in the face of a nationwide contest over religious and civil rights: “Everyone’s talking about it, thinking about it. There are a lot of different ideas about where we are going to end up, but everyone thinks it is the battle of our times” (as quoted in Gallagher, 11[33], 2006; cf. Haynes, 2006).

 A sobering realization. Think of it: the battle of our times. Of those living today in America who were alive 50 years ago, few could have imagined, let alone predicted, that homosexuality would encroach on our culture as it has. In fact, it would have been unthinkable. The rapidity with which homosexual activists continue successfully to bully the nation to normalize what once was universally considered abnormal is astonishing. And toleration has not satisfied them. Allowing their views to be taught in public schools has not appeased them. No, they insist that societal endorsement extend to redefining marriage to include same-sex couples.

A pernicious plague of sexual insanity is creeping insidiously through American civilization. Far more deadly than the external threat of terrorism, or even the inevitable dilution of traditional American values caused by the infiltration of illegal immigrants and the influx of those who do not share the Christian worldview, this domino effect will ultimately end in the moral implosion of America. Indeed, America is being held captive by moral terrorists.

 The social engineers of “political correctness” have been working overtime for decades to restructure public morality. In 1973, the American Psychiatric Association deleted homosexuality from its official nomenclature of mental disorders, the Diagnostic and Statistical Manual of Mental Disorders (DSM), and the American Psychological Association followed suit in 1975 (see “Gay and Lesbian...,” 2002; Herek, 2002). Large corporations and businesses across the country have been subjecting their employees to mass propaganda under the guise of “sensitivity training.”

Among those who are attempting to coerce the country into altering its longstanding code of Christian moral values are activist judges. Their tortured interpretation of constitutional law demonstrates that they have no respect for God, existing laws, America’s history, or the will of the people. Instead, they apparently see themselves as qualified social architects to redefine marriage and morality by usurping their constitutional role and legislating from the bench. They have placed themselves at odds with the history of Western civilization.

 With no regard for American legal history and the body of constitutional law that has remained largely intact from the beginning of the nation until the mid-20th century, they essentially have brushed aside over 150 years of American judicial history with a flippant wave of the hand. They are literally restructuring the American moral landscape with an unflinching vengeance that is undaunted by the widespread national outrage to the contrary. Those who characterized governmental control and Christian morality in the 1960s as equivalent to Orwell’s “Big Brother” are now living a self-fulfilled prophecy—they are “Big Brother.”

These judicial junkies are aided by politicians from the left coast to the east coast, who have taken it upon themselves to issue marriage licenses for homosexual partners. Additionally, the public school system is being transformed into an incubator for nurturing the next generation of Americans, breaking down any resistance toward the impropriety of homosexuality that they might otherwise have had.

 These developments were inevitable in the wake of the U.S. Supreme Court’s historically and constitutionally unprecedented elimination of state sodomy laws (Lawrence..., 2003). The high court’s decision was a reversal of its 1986 decision that upheld State sodomy laws and reinforced the historic stance that homosexuality is not a constitutional right (see Bowers...). What’s more, no bona fide scientific evidence exists to demonstrate any genetic cause of homosexuality—even as no genuine genetic linkage will ever be forthcoming to legitimize pedophilia, bestiality, polygamy, or incest (see Harrub and Miller, 2004, 24[8]:73-79). Indeed, homosexuality is nothing more than a behavioral choice.

The Founders on Homosexuality

The Founding Fathers of these United States would be incredulous, incensed, and outraged. They understood that acceptance of homosexuality would undermine and erode the moral foundations of civilization. Sodomy, the longtime historical term for same-sex relations, was a capital crime under British common law. Sir William Blackstone, British attorney, jurist, law professor, and political philosopher, authored his monumental Commentaries on the Laws of England from 1765-1769. These commentaries became the premiere legal source admired and used by America’s Founding Fathers. In “Book the Fourth, Chapter the Fifteenth,” “Of Offences Against the Persons of Individuals,” Blackstone stated:

IV. WHAT has been here observed..., which ought to be the more clear in proportion as the crime is the more detestable, may be applied to another offence, of a still deeper malignity; the infamous crime against nature, committed either with man or beast.... But it is an offence of so dark a nature...that the accusation should be clearly made out....

I WILL not act so disagreeable part, to my readers as well as myself, as to dwell any longer upon a subject, the very mention of which is a disgrace to human nature. It will be more eligible to imitate in this respect the delicacy of our English law, which treats it, in its very indictments, as a crime not fit to be named; peccatum illud horribile, inter chriftianos non nominandum [“that horrible sin not to be named among Christians”—DM].

 A taciturnity observed likewise by the edict of Constantius and Constans: ubi fcelus eft id, quod non proficit fcire, jubemus infurgere leges, armari jura gladio ultore, ut exquifitis poenis fubdantur infames, qui funt, vel qui futuri funt, rei [“When that crime is found, which is not profitable to know, we order the law to bring forth, to provide justice by force of arms with an avenging sword, that the infamous men be subjected to the due punishment, those who are found, or those who future will be found, in the deed”—DM]. Which leads me to add a work concerning its punishment.




THIS the voice of nature and of reason, and the express law of God, determine to be capital. Of which we have a signal instance, long before the Jewish dispensation, by the destruction of two cities by fire from heaven: so that this is an universal, not merely a provincial, precept. And our ancient law in some degree imitated this punishment, by commanding such miscreants to be burnt to death; though Fleta says they should be buried alive: either of which punishments was indifferently used for this crime among the ancient Goths. But now the general punishment of all felonies is the fame, namely, by hanging: and this offence (being in the times of popery only subject to ecclesiastical censures) was made single felony by the statute 25 Hen. VIII. c. 6. and felony without benefit of clergy by statute 5 Eliz. c. 17. And the rule of law herein is, that, if both are arrived at years of discretion, agentes et confentientes pari poena plectantur [“advocates and conspirators should be punished with like punishment”—DM] (1769, 4.15.215-216, emp. added).

Here was the law of England—common law—under which Americans lived prior to achieving independence. That law did not change after gaining independence. To say the least, such thinking is hardly “politically correct” by today’s standards.

How many Americans realize that while serving as the Commander-in-Chief of the Continental Army during the Revolutionary War, the Father of our country was apprised of a homosexual in the army? The response of General Washington was immediate and decisive. He issued “General Orders” from Army Headquarters at Valley Forge on Saturday, March 14, 1778:

At a General Court Martial whereof Colo. Tupper was President (10th March 1778) Lieutt. Enslin of Colo. Malcom’s Regiment tried for attempting to commit sodomy, with John Monhort a soldier; Secondly, For Perjury in swearing to false Accounts, found guilty of the charges exhibited against him, being breaches of 5th Article 18th Section of the Articles of War and do sentence him to be dismiss’d the service with Infamy. His Excellency the Commander in Chief approves the sentence and with Abhorrence and Detestation of such Infamous Crimes orders Lieutt. Enslin to be drummed out of Camp tomorrow morning by all the Drummers and Fifers in the Army never to return; The Drummers and Fifers to attend on the Grand Parade at Guard mounting for that Purpose (“George...,” underline in orig., emp. added).



Observe that the Father of our country viewed “sodomy” (the 18th-century word for homosexual relations) “with Abhorrence and Detestation.”

Homosexuality was treated as a criminal offense in all of the original 13 colonies, and eventually every one of the 50 states (see Robinson, 2003; “Sodomy Laws...,” 2003). Severe penalties were invoked for those who engaged in homosexuality. In fact, few Americans know that the penalty for homosexuality in several states was death—including New York, Vermont, Connecticut, and South Carolina (Barton, 2000, pp. 306,482). Most people nowadays would be shocked to learn that Thomas Jefferson advocated “dismemberment” as the penalty for homosexuality in his home state of Virginia, and even authored a bill to that effect (1781, Query 14; cf. 1903, 1:226-227).

Where did the Founding Fathers and early American citizenry derive their views on homosexuality? The historically unequivocal answer is—the Bible. “Traditional” (i.e., biblical) marriage in this country has always been between a man and a woman. In the words of Jesus: “Have you not read that He who made them at the beginning ‘made them male and female,’ and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?” (Matthew 19:4-5, emp. added). He was merely quoting the statement made by God regarding His creation of the first man and woman (Genesis 1:27; 2:24). God created Adam and Eve—not Adam and Steve, or Eve and Ellen. And throughout the rest of biblical history, God’s attitude toward same-sex relations remained the same (Miller, et al., 2003).

In the greater scheme of human history, as civilizations have proceeded down the usual pathway of moral deterioration and eventual demise, the acceptance of same-sex relations has typically triggered the final stages of impending social implosion. America is being brought to the very brink of moral destruction. God’s warning to the Israelites regarding their own ability to sustain their national existence in the Promised Land is equally apropos for America:

You shall not lie with a male as with a woman. It is an abomination.... Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations...lest the land vomit you out also when you defile it, as it vomited out the nations that were before you (Leviticus 18:22-28, emp. added).

Mark this down, too: THE GOD OF THE BIBLE WILL NOT ALLOW THE ABOMINATION OF HOMOSEXUALITY TO GO UNCHALLENGED AND UNPUNISHED. Unless something is done to stop the moral degeneration, America would do well to prepare for the inevitable, divine expulsion.


[to be continued]

REFERENCES
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Brody, David (2007), “Obama to CBN News: We’re no Longer Just a Christian Nation, CBN News, July 30, [On-line], URL: http://www.cbn.com/CBNnews/204016.aspx.

Clancy, Michael (2001), “Story of the ‘Fetal Hand Grasp’ Photograph,” [On-line], URL: http://www.michaelclancy.com/story.html.

Gallagher, Maggie (2006), “Banned in Boston,” The Weekly Standard, 11[33], May 15, [On-line], URL: http://www.weeklystandard.com/Content/Public/Articles/000/000/012/191 kgwgh.asp.

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Harrub, Brad and Dave Miller (2004), “‘This is the Way God Made Me’—A Scientific Examination of Homosexuality and the ‘Gay Gene,’” Reason & Revelation, 24[8]:73-79, August, [On-line], URL: http://www.apologeticspress.org/articles/2553.

Haynes, Charles C. (2006), “A Moral Battleground, A Civil Discourse,” First Amendment Center, May 20, [On-line], URL: http://www.firstamendmentcenter.org/commentary.aspx?id=16664.

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Travel Plans!

                    Direction of Travel!

                                       Controversy About Hell Continues
                                              by Caleb Colley, B.A., B.S.


A 1999 Gallup poll showed that only 56% of Americans held a firm conviction in the existence of hell (1999, p. 30). When Pope Benedict XVI stressed that impenitent sinners risk “eternal damnation,” his remarks received coverage from many major media outlets (see Lyons, 2007). Perhaps modernity is so inundated by political correctness that it no longer concerns itself with the eternal consequence of sin, even though the Bible emphasizes it (Matthew 5:22; 8:12; 25:41-46; Mark 9:43; 2 Thessalonians 1:8-9).

Now the biblical doctrine of eternal punishment is back in the news. On July 8, 2007, ABC’s Good Morning America reported that a well-known evangelical preacher, Carlton Pearson, lost his ministerial position at a large Tulsa, Oklahoma church because of his unconventional stance on hell. Pearson became convinced that hell is temporary and, in fact, not external to earthly existence. “I couldn’t reconcile a God whose mercy endures forever and this torture chamber that’s customized for unbelievers,” Pearson told ABC (quoted in “A Question...,” 2007). “You can’t be happy. And how can you really love a God who’s torturing your grandmother?” (“A Question...”).

After reaching the conclusion that the Bible is merely the work of uninspired, primitive men prone to “mistranslations” and “political agendas,” Mr. Pearson watched a news report about human suffering in the Third World and thought he heard God telling him that hell is earthly, human existence (“A Question...”; cf. Weir, 2007). Pearson summarized his newfound position: “We may go through hell, but nobody goes to hell” (quoted in Weir, 2007). “The bitter torment of the idea of an angry, visceral, distant, stoic, harsh, unrelenting, unforgiving, intolerant God is Hell,” Mr. Pearson concluded (“A Question....”). He proceeded to describe this notion to an ABC interviewer: “It’s pagan. It’s superstitious. And if you trace its history, it goes way back to where men feared the gods because something happened in life that caused frustration,” adding that people who believe in hell create it for themselves and others (“A Question...”).

Mr. Pearson’s story prompted ABC to develop a 20/20 report on various ideas about punishment in the afterlife. Bill Weir reported that when Mr. Pearson began teaching that hell is on Earth, “[i]t wasn't long before Christian magazines demonized him. The denomination that made him a bishop officially labeled him a heretic. His assistant pastors quit, and his congregation dropped from 6,000 to fewer than 300” (2007). Pearson enjoyed association with such prominent denominational ministers as Jerry Falwell, Pat Robertson, and Oral Roberts, and a popular appeal that earned him the opportunity to counsel Presidents Clinton and Bush on faith-based initiatives (2007). However, Pearson so dedicated himself to an odd doctrinal position as to warrant his removal from an “evangelical empire built over a lifetime” (Weir, 2007).

The denial of eternal punishment certainly is unoriginal with Pearson. There always have been those who rejected the doctrine of hell by insisting that it in unreasonable. The idea that the souls of the faithful are immortal, while those of the unfaithful perish at their physical death is known as annihilationism. Gnostic groups have taken this position for hundreds of years. “There is no literal hell in the Gnostic tradition. It is a state that exists for people here” (Pierce, 2007; cf. Hoeller, n.d.). Certain Gnostics and other religionists may, like Mr. Pearson, have alleged that the traditional doctrine of hell is founded solely in the imagination of men, but their sentiments are antithetical to the plain teaching of Scripture.

In the July 1852 issue of Christian Magazine, a popular preacher from Nashville, Tennessee, Jesse B. Ferguson, asked: “Is Hell a dungeon dug by Almighty hands before man was born, into which the wicked are to be plunged? And is the salvation upon the preacher’s lips a salvation from such a Hell? For ourself [sic], we rejoice to say it, we never believed, and upon the evidence so far offered, never can believe it” (1852, p. 202). In a Christianity Today article titled “Fire, Then Nothing,” 135 years later, denominational scholar Clark Pinnock suggested that the souls of the wicked are annihilated at physical death (1987). In his book, The Fire That Consumes, Edward Fudge taught the same concept when he wrote: “The wicked, following whatever degree and duration of pain that God may justly inflict, will finally and truly die, perish and become extinct for ever and ever”(1982, p. 425). John Clayton, known for his numerous compromises of the Genesis Creation account, reviewing Fudge’s work, commented:

One of the most frequent challenges of atheists during our lectures is the question of the reasonableness of the concept of hell. Why would a loving, caring, merciful God create man as he is, knowing that man would sin, reject God, and be condemned to an eternal punishment? I have had to plead ignorance in this area because I had no logical answer that was consistent with the Bible.... I have never been able to be comfortable with the position that a person who rejected God should suffer forever and ever and ever (1990, p. 20, emp. in orig.).

Fudge’s influence was felt far and wide, and continues today. Writers such as F. LaGard Smith and Homer Hailey have propagated annihilationism, and Apologetics Press has dealt directly and decisively with the false idea that the Bible teaches a temporary punishment or instantaneous annihilation of the soul (see Lyons and Butt, 2005a; Lyons and Butt 2005b). Dave Miller discussed the numerous Bible passages that clearly teach the reality of “the vengeance of eternal fire” (2003a; Jude 7).

In the process of denying the eternality of hell, however, the disenfranchised Oklahoma preacher made additional, significant allegations against Christianity. Do Pearson’s emotionally-charged, philosophic complaints against divine punishment merit our endorsement?

Is the Bible merely a product of misguided mortals?
The Bible militates against Pearson’s doctrine about hell, so Pearson saw the need to discredit the Bible by stating that it is not from God at all, but rather from the pens of troubled men who were prone to make outlandish claims. For Pearson, a man claiming to be a minister of the Gospel, to deny the authority of the Scriptures out-of-hand is astounding, and contradictory to the mountain of evidence for the Bible’s inspiration. Among the facts about the Bible are the following.

It is a matter of historical record that Moses wrote the first five books of the Bible (see Lyons and Staff, 2003). Would Mr. Pearson challenge the character or ability of Moses, the historical giant of faith who led an entire nation for 40 years? Moses is far from being the only author of the Bible. It was written over the course of approximately 1,600 years by over 40 men from different places and backgrounds, and yet it flawlessly tells one epic story without once contradicting itself. Against which of these inspired men would Mr. Pearson hurl the accusation that his writings are the product of gross incompetence, frivolous emotionality, or political mindedness? Kyle Butt noted:

To say that the writers of the Bible were diverse would be an understatement. Yet, though their educational and cultural backgrounds varied extensively, and though many of them were separated by several centuries, the 66 books that compose the Bible fit together perfectly. To achieve such a feat by employing mere human ingenuity and wisdom would be impossible. In fact, it would be impossible from a human standpoint to gather the writings of 40 men from the same culture, with the same educational background, during the same time period, and get anything close to the unity that is evident in the Bible. The Bible’s unity is a piece of remarkable evidence that proves its divine origin (2007b, emp. in orig.).

For generations, men have attempted to find places in the sacred text where an inspired writer contradicted himself or another of the Bible’s writer, but they have come away empty (see Jackson, 1983; Lyons, 2003; Lyons, 2005). Unless Mr. Pearson can explain the unity of the Bible apart from divine inspiration, his allegations against the Bible crumble. Considering that no one in history has accomplished this, it seems infinitely unlikely that Mr. Pearson is up to the task.

The Bible contains scientific foreknowledge that would be absent if the men who wrote the Bible lacked divine guidance (see Butt, 2007a). One such instance of profound scientific foreknowledge centers around the administration of circumcision.

In Genesis 17:12, God specifically directed Abraham to circumcise newborn males on the eighth day. Why the eighth day?... On the eighth day, the amount of prothrombin present actually is elevated above one-hundred percent of normal—and is the only day in the male’s life in which this will be the case under normal conditions. If surgery is to be performed, day eight is the perfect day to do it. Vitamin K and prothrombin levels are at their peak (Thompson, 1993, emp. in orig.).

If the Genesis author (Moses) lacked divine revelation to inform him of the correct day on which to perform circumcision, how else could he have known it? Equally powerful examples of scientific foreknowledge abound throughout the pages of Scripture (see Thompson, 2003, pp. 48-62). Before Mr. Pearson dismisses the Bible’s inspiration, he will have to explain the scientific foreknowledge that leaps off its pages and convinces its readers. Mr. Pearson cannot. Furthermore, the Bible contains hundreds of predictive prophecies, all of which were fulfilled in every minute detail (see Butt, 2006; Thompson, 2003, pp. 42-48). Does this, or the fact that the Bible is completely accurate in its report of facts, jibe with Mr. Pearson’s contemptuous characterization of the Bible writers (see Jackson, 1991; Thompson and Lyons, 2004; Thompson, 2003, pp. 33-42)?

Is the traditional conception of hell only a product of medieval superstition?
Dante Alighieri (1265-1321), considered by many the finest poet of the middle ages, created a vivid, poetic portrait of eternal torment in The Divine Comedy. While a literary analysis of Dante’s work is beyond the scope of this article, the multitudes of Dante’s readers, from medieval times until now, have understood that Dante’s use of poetic license means that the details of his comedy are figurative approximations of what hell may be like; not definitive explanations of the nature of hell. Dante clearly advocated the reality of eternal punishment. John Ciardi, in his essay titled “How to Read Dante,” which introduces his translation of The Divine Comedy, stated: “Dante writes of Hell as a literal place of sin and punishment. The damned are there because they offended a theological system that enforces certain consequences of suffering” (Alighieri, 2003, p. xiv). Those professing Christianity in the middle ages had a general understanding that hell represented separation from God (see Russell, 1968, p. 57).

Noting that Augustine (A.D. 354-430), Dante (1265-1321), and Milton (1608-1674) all wrote in the same general theological tradition, John Hick commented:

The doctrines which lie behind these great works of art were normative within the church until recent times and broadly represent what the rest of the world, looking at Christianity as a whole over its two thousand years of existence, sees as its teaching concerning the life to come (1976, p. 198).

So, while Christian writers throughout history have commented about hell with greater or lesser degrees of adherence to the biblical description of that place, their basic notion of eternal torment was derived ultimately from the Bible. The traditional conception of hell certainly was not a novel one. No medieval writer ever sat down and thought, “Today, I’ll invent a place where God punishes people,” because the existence and characteristics of that place already had been divulged in holy writ. Medieval thinkers thought about hell largely for the same reason we write about hell today: God has revealed certain details about it. It would be interesting to learn whether Mr. Pearson did serious research concerning medieval tradition prior to making his allegation that those in the middle ages concocted a new, terrifying notion of hell. Mr. Pearson is the one who seems extremely and irresponsibly creative with his theology.

Could an all-loving God punish people?
The Bible teaches that God is both loving and just. “Righteousness and justice are the foundation of Your throne; mercy and truth go before Your face” (Psalm 89:14). A primary argument against the existence of the God of the Bible is that the biblical portrait of God is contradictory; an all-loving God could not punish people by condemning them to an eternal hell. Is it possible to reconcile the notion of eternal punishment with the God described in the Bible? Certainly. Consider, among others, these reasons:

Love does not require the absence of discipline. For example, a mother of a small child may punish a small child for mischievous and dangerous acts. Such correction may be painful, yet necessary. The problem of the magnitude of eternal punishment persists, however. Here, we must consider the justice of God, which Mr. Pearson has maligned and/or ignored.

While love defines God (1 John 4:8), he also is characterized by justice. Psalm 89:14 states that “righteousness and justice” are the foundation of His throne. Justice demands that each person gets what he or she deserves. Those of us who live in civilized society realize that order and peace are impossible without justice. If God had no way of carrying out spiritual consequences of disobedience, He would lack the quality of justice. Because God is a “righteous judge” (2 Timothy 4:8), and knows everyone’s heart (see Colley, 2004b), He makes no judicial errors (see Butt, 2002, pp. 129-130). Furthermore, God has given every guilty human the opportunity to avoid eternal punishment. God hopes that all humans will take advantage of the salvation He offers (2 Peter 3:9). God is infinite in love, mercy, and justice, so we may depend on His infinite capability to make righteous judgments and mete perfect punishments (see Colley, 2004a).

Does hell exist on Earth?
Mr. Pearson admits that his notion of hell existing on Earth came through what he believed to be a special, personal communication with God. It is outside the scope of this article to address whether God communicates directly and personally with people today, but we have proved elsewhere that He does not (see Miller, 2003b). Observe that Pearson offered no scriptural basis for his doctrine of a present hell. This is necessarily the case for, if Mr. Pearson studied the biblical data on this topic of hell at all, he should have realized that there is no scriptural basis for his doctrine. Furthermore, in order to tell Mr. Pearson that hell is not a real place, but rather a state of earthly frustration or disappointment, God would be forced to contradict what He already revealed (see Lyons and Butt, 2005a, Lyons and Butt 2005b).

There is, however, historical precedent for Mr. Pearson’s imaginative notion that hell exists on Earth. Unification Church members (popularly called “Moonies” due to their allegiance to Sun Myung Moon and his Holy Spirit Association for the Unification of World Christianity) taught that hell exists on Earth and eventually will be transformed into the kingdom of heaven on Earth (“Building...,” n.d., Gruss, 1994, p. 196; cf. McDowell and Stewart, 1983, pp. 99-104). Hell becomes very inconsequential if it merely is mixed with the vast collections of experiences, thoughts, and emotions of which life consists, and eventually will transform into heaven. By partnering with the cult leader Moon in subscribing to this false doctrine, Mr. Pearson has opened the door even further to all manner of unscriptural approaches to fundamental theological principles.

Can saints be happy while sinners are lost?
Geisler observed: “The presupposition of this question is that we are more merciful than is God” (1999, p. 314). Christians wish damnation upon no one, but they also understand that God is perfectly merciful, desiring that everyone should be saved (2 Peter 3:9). Mr. Pearson has implied a distorted conception of Christian happiness. Christians are joyful not because souls are lost—or because of any negative circumstances such as sickness and death—but rather because Jesus has provided eternal salvation. Among other spiritual blessings, Christ offers providential care whereby even painful circumstances can be worked out for the ultimate good of His followers (Romans 8:28).

Christians certainly are not pleased by tragedies such as the eternal loss of souls. They mourn over sinful choices and consequences (Matthew 5:4). At the same time, however, their relationship to Christ brings the “peace of God, which surpasses all understanding” (Philippians 4:7). Paul expressed this overriding, perpetual happiness: “I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me” (Philippians 4:11-13). Paul suffered his share of disappointment, as he watched some of his companions forsake the Lord, and prophesied of a great apostasy (1 Timothy 1:19-20; 4:1-5). Yet, Paul maintained a joyful spirit: “Rejoice in the Lord always. Again I will say, rejoice!” (Philippians 4:4). In the end, Christians will be happy in heaven, despite the fact that others, even loved ones, will be lost (see Revelation 21:4; cf. Jackson, 2003).

CONCLUSION

As Carlton Pearson’s arguments crumble before a consideration of biblical principle and historical analysis, we do not judge his motives, but rather pray that he will repent and obey the Lord (Matthew 7:21). If people such as Mr. Pearson are lost eternally it will be because they, having been warned about the danger of damnation, have chosen to live out of harmony with God’s will. Jonathan Edwards’ comment on this topic is pertinent:

It is a most unreasonable thing to suppose that there should be no future punishment, to suppose that God, who had made man a rational creature, able to know his duty, and sensible that he is deserving punishment when he does it not; should let man alone, and let him live as he will, and never punish him for his sins, and never make any difference between the good and the bad. . . . How unreasonable it is to suppose, that he who made the world, should leave things in such confusion, and never take care of the governing of his creatures, and that he should never judge his reasonable creatures (quoted in Geisler, 1999, p. 315).

Hell is devoid of grace, the saving power God extends while we live on Earth (Romans 1:16). We must encourage all to appropriate God’s grace to their souls by obeying the Gospel—the only way to avoid the vengeance of God (2 Thessalonians 1:8).

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