SYSTEMATIC THEOLOGY
Essential Doctrines of Christianity
Essential Doctrines of Christianity
The Bible God Works of God Angels Humans Sin Salvation Christ Holy Spirit Church End Times Afterlife
AFTERLIFE:
Spiritual Death
SPIRITUAL DEATH – The separation of the soul from God (2 Thess 1:8-10; John 3:36; 1 John 5:12).
- All are born spiritually dead and must be made alive in Christ with the new birth in order to escape spiritual death (Eph 2:1-7; Col 2:13-15; John 3:3).
- All are born spiritually dead and must be made alive in Christ with the new birth in order to escape spiritual death (Eph 2:1-7; Col 2:13-15; John 3:3).
Physical death
PHYSICAL DEATH – The separation of the soul from the body (Ecc 12:7).
- Death was not a part of the original creation, but entered into the world at the fall of man (Gen 2:17; 3:19-24).
- Death was not a part of the original creation, but entered into the world at the fall of man (Gen 2:17; 3:19-24).
WHY DID JESUS WEEP AT THE DEATH OF LAZARUS, EVEN THOUGH HE WOULD IMMEDIATELY RAISE HIM FROM THE DEAD (JOHN 11:35)?
Death is sad, even for believers, who don’t have to mourn like those without hope (1 Thess 4:13). Some argue that Jesus wept not because of the death of Lazarus, but because of their lack of faith that he would raise Lazarus. While there is some evidence that Jesus was disappointed in their lack of faith, there are many places in the Gospels where Jesus is frustrated by faithlessness, but it is only here that he wept. It is possible that Jesus could know he was about to raise Lazarus, and yet still have a visceral reaction toward the spectre of death. Jesus was fully human along with being fully God, and built within humans is a physical and emotional reaction of sadness that accompanies death. And to the extent that he may have been weeping over their lack of faith, perhaps it was because he was watching the ultimate result of a lack of faith, of sin in general, and that is death (Gen 2:17; 3:19-24).
Death for the unbeliever
DEATH FOR THE UNBELIEVER - In short, unbelievers who die enter into a place separated from God where they await the resurrection of their bodies, final judgment, and ultimately eternal separation from God (Rev 20:13-15; Matt 25:46).
WILL UNBELIEVERS FACE DIFFERENT PUNISHMENTS BASED ON THEIR WORKS?
- There is an indication that different unbelievers may experience differences in punishment (Ecc 12:14; Matt 10:15; 11:21-23; Luke 12:47-48; Rev 20:12-13). However, the main punishment is the same, which is eternal separation from God; the wages of sin is death (Rom 6:23; Rev 20:15).
Death for the believer
DEATH FOR THE BELIEVER - In short, believers who physically die don’t taste the sting of death (1 Cor 15:54-56; John 8:52 cf. Matt 16:28; Heb 2:9), but rather immediately enter into the presence of God (2 Cor 5:8 cf. Phil 1:21-24) where they await the resurrection of their bodies (Rom 6:5; 1 Cor 6:14; 15:12-58; 1 Thess 4:13-18) and ultimately the eternal state (Rev 21:1 – 22:5; 2 Peter 3:13).
ARE BELIEVERS JUDGED?
- All will stand before God (Rom 14:10-12; 2 Cor 5:10), but there is no condemnation for those who are in Christ (Rom 8:1). Based on Revelation 20:11-15, it seems as though believers and non-believers will stand before the judgment seat of Christ. There are two type of books referenced in Revelation 20:12. The people, whose names are not found in the book of life, are judged from the other set of books that contain an accounting of their sins. We, whose names are written in the book of life, will not be judged according to the other books because we have been justified; our sins have been paid for, and we have the righteousness of Christ (Phil 3:7-9).
ARE BELIEVERS REWARDED BASED ON WORKS?
- It does not seem possible to have a greater reward than that which is based on the righteousness of Christ (Titus 3:4-7; Rom 8:16-17). Revelation 4:10 depicts the 24 elders placing their crowns at the feet of Christ presumably as an acknowledgment that their reward is not based on their own actions, but is based entirely on the righteousness of Christ.
- Certain passages do seem to imply that believers may be rewarded based on works (2 Cor 5:10; Rev 22:12; Col 3:23-25; 1 Cor 3:11-15; Matt 6:16-20), but if we look closely at each passage, we may come to a different understanding. 2 Corinthians 5:10 seems to refer to the final judgment where those who are judged by what they have done are those whose names are not written in the book of life. (Rev 20:11-15). Revelation 22:12-15 demonstrates that the reward is the tree of life and getting to enter through the gates. Those who have a right to the tree are those whose robes were washed not by their own works, but rather by the blood of Christ (Rev 22:14; 7:14). Colossians 3:23-25 shows that the reward to be received is an inheritance from the Lord. It is God who has rescued us and qualified us for this inheritance (Col 1:12-14 cf. 1 Peter 1:3-4). 1 Corinthians 3:11-15 does suggest that there will be those who are saved, but will suffer loss. In this case it is important to take a more spiritual view of reward. The joy that we will find in heaven related to things that happened on earth, will be the things that made a difference in eternity. We will presumably take great joy in those times when God used us to touch lives and be a part of building his kingdom. Paul talks about how the Philippians and Thessalonians themselves will be his joy and reward (Phil 4:11; Thess 2:19-20). The 1 Corinthians passage refers to work that is based on anything other than the foundation of Christ. It is those things that will be burned up, that will be found to be worthless. There will be those who thought they were accomplishing a lot in this world, perhaps even in the church, but really they were building on foundations other than Christ. They were working to build their own fame and pride, and they will find that the things they did in that regard will be found to be worthless. They can take no joy in those things in heaven. Presumably there will be others, who were faithful to God in little things, and built their work on the foundation of Christ, and it will be shown in heaven how much God really worked through them. They will be able to take great joy in that. It is not that God will give them a bigger mansion in heaven because they were used by God to build his kingdom. It is the knowledge of being a part of building God’s kingdom that is the reward. This understanding fits well with the Matthew 6:16-24 passage where the focus is on serving God and not mammon/money/material things (Matt 6:24). It does not seem to be about receiving a reward of mammon in heaven instead of on earth, but rather about serving God and knowing that that will have an eternal impact.
- Certain passages do seem to imply that believers may be rewarded based on works (2 Cor 5:10; Rev 22:12; Col 3:23-25; 1 Cor 3:11-15; Matt 6:16-20), but if we look closely at each passage, we may come to a different understanding. 2 Corinthians 5:10 seems to refer to the final judgment where those who are judged by what they have done are those whose names are not written in the book of life. (Rev 20:11-15). Revelation 22:12-15 demonstrates that the reward is the tree of life and getting to enter through the gates. Those who have a right to the tree are those whose robes were washed not by their own works, but rather by the blood of Christ (Rev 22:14; 7:14). Colossians 3:23-25 shows that the reward to be received is an inheritance from the Lord. It is God who has rescued us and qualified us for this inheritance (Col 1:12-14 cf. 1 Peter 1:3-4). 1 Corinthians 3:11-15 does suggest that there will be those who are saved, but will suffer loss. In this case it is important to take a more spiritual view of reward. The joy that we will find in heaven related to things that happened on earth, will be the things that made a difference in eternity. We will presumably take great joy in those times when God used us to touch lives and be a part of building his kingdom. Paul talks about how the Philippians and Thessalonians themselves will be his joy and reward (Phil 4:11; Thess 2:19-20). The 1 Corinthians passage refers to work that is based on anything other than the foundation of Christ. It is those things that will be burned up, that will be found to be worthless. There will be those who thought they were accomplishing a lot in this world, perhaps even in the church, but really they were building on foundations other than Christ. They were working to build their own fame and pride, and they will find that the things they did in that regard will be found to be worthless. They can take no joy in those things in heaven. Presumably there will be others, who were faithful to God in little things, and built their work on the foundation of Christ, and it will be shown in heaven how much God really worked through them. They will be able to take great joy in that. It is not that God will give them a bigger mansion in heaven because they were used by God to build his kingdom. It is the knowledge of being a part of building God’s kingdom that is the reward. This understanding fits well with the Matthew 6:16-24 passage where the focus is on serving God and not mammon/money/material things (Matt 6:24). It does not seem to be about receiving a reward of mammon in heaven instead of on earth, but rather about serving God and knowing that that will have an eternal impact.
DO PEOPLE ENTER AN UNCONSCIOUS “SOUL SLEEP” BETWEEN THEIR PHYSICAL DEATH AND RESURRECTION?
- No, they do not. Jesus came from Heaven (John 6:38), and he is now back in Heaven at the right hand of the Father (Eph 1:20). The souls of believers go to be with Jesus in Heaven as soon as they die (Luke 23:42-43; Acts 7:59; 2 Cor 5:8; Phil 1:22-24;), and it is clear that they are in a conscious state (Rev 6:9-11).
- Those who advocate for “soul sleep” argue that since there was no punctuation in the original Greek, the comma in the Luke passage can be moved so that Luke 23:43 could be written as “Truly I say to you today, you will be with me in paradise (at some future point).” And so they argue that he is saying it on that day, but it won’t happen on that day. This argument falls short for several reasons. It makes no sense to say I am telling you something today, obviously that is when you are speaking. There is no evidence of that being an idiom or figure of speech. Jesus used figures of speech such as “truly I say to you,” however “I am saying to you today” was not one nor is there any evidence that anyone ever used a phrase like that, nor does it make sense. The moving of the comma in the Luke passage also does not deal with the other passages that indicate that absence from the body is conscious presence with the Lord Jesus in Heaven.
- Proponents of “soul sleep” note that death for believers is often described as “sleep.” There are likely a couple of reasons that this is the case. One is that it is simply a softer way of saying death. Bodies that have recently died look like people who are asleep and so it is a soft pleasant way of referring to death. Another reason that the term might be used is that just as sleep is temporary, so to is the absence of the soul from the body. The soul will be reunited with a resurrected body in the future. It does not mean that the soul is without consciousness in the mean time. Note that our current sleep is not without consciousness, for instance, we have dreams and thoughts while asleep.
- Those who advocate for “soul sleep” argue that since there was no punctuation in the original Greek, the comma in the Luke passage can be moved so that Luke 23:43 could be written as “Truly I say to you today, you will be with me in paradise (at some future point).” And so they argue that he is saying it on that day, but it won’t happen on that day. This argument falls short for several reasons. It makes no sense to say I am telling you something today, obviously that is when you are speaking. There is no evidence of that being an idiom or figure of speech. Jesus used figures of speech such as “truly I say to you,” however “I am saying to you today” was not one nor is there any evidence that anyone ever used a phrase like that, nor does it make sense. The moving of the comma in the Luke passage also does not deal with the other passages that indicate that absence from the body is conscious presence with the Lord Jesus in Heaven.
- Proponents of “soul sleep” note that death for believers is often described as “sleep.” There are likely a couple of reasons that this is the case. One is that it is simply a softer way of saying death. Bodies that have recently died look like people who are asleep and so it is a soft pleasant way of referring to death. Another reason that the term might be used is that just as sleep is temporary, so to is the absence of the soul from the body. The soul will be reunited with a resurrected body in the future. It does not mean that the soul is without consciousness in the mean time. Note that our current sleep is not without consciousness, for instance, we have dreams and thoughts while asleep.
Hell
HELL – A place of punishment and separation from God.
- In the Old Testament the term Sheol (Gen 37:35; Job 10:21-22; 25:6-7 Prov 2:18; 5:5; 9:18; Is 14:9) sometimes refers to the grave, sometimes to a place of all of the dead, but most often as a place of the wicked dead (Ps 9:17; 88:4-6, 10-12; 139:8; Prov 7:27; 9:18; 15:24; 23:13-14; Deut 32:22). Hades is the New Testament term for the place of the dead, similar to sheol in the Old Testament (Acts 2:27 cf. Ps 16:10). Like sheol, hades sometimes refers to the grave, sometimes to a place of all the dead, and sometimes a place of the wicked dead (Luke 16:23; Matt 16:18; Rev 20:13-14). The New Testament term Gehenna is used to describe the place of the wicked dead exclusively (Matt 5:22, 29-30; 18:9; Mark 9:43; Luke 12:5; James 3:6 cf. Matt 25:41; Rev 20:14). At least prior to Christ, the saved and unsaved dead appear to be close together, but separated by a chasm (Luke 16:19-31; see also 1 Sam 28:19) with believers being on the side of “Abraham’s Bosom,” and unbelievers on the other side. The final place of the wicked dead is the lake of fire (Rev 20:10, 15; Matt 25:41).
- God is sovereign over sheol (Ps 139:8; Amos 9:2), and Jesus has the power over death and hades (Rev 1:18).
- In the Old Testament the term Sheol (Gen 37:35; Job 10:21-22; 25:6-7 Prov 2:18; 5:5; 9:18; Is 14:9) sometimes refers to the grave, sometimes to a place of all of the dead, but most often as a place of the wicked dead (Ps 9:17; 88:4-6, 10-12; 139:8; Prov 7:27; 9:18; 15:24; 23:13-14; Deut 32:22). Hades is the New Testament term for the place of the dead, similar to sheol in the Old Testament (Acts 2:27 cf. Ps 16:10). Like sheol, hades sometimes refers to the grave, sometimes to a place of all the dead, and sometimes a place of the wicked dead (Luke 16:23; Matt 16:18; Rev 20:13-14). The New Testament term Gehenna is used to describe the place of the wicked dead exclusively (Matt 5:22, 29-30; 18:9; Mark 9:43; Luke 12:5; James 3:6 cf. Matt 25:41; Rev 20:14). At least prior to Christ, the saved and unsaved dead appear to be close together, but separated by a chasm (Luke 16:19-31; see also 1 Sam 28:19) with believers being on the side of “Abraham’s Bosom,” and unbelievers on the other side. The final place of the wicked dead is the lake of fire (Rev 20:10, 15; Matt 25:41).
- God is sovereign over sheol (Ps 139:8; Amos 9:2), and Jesus has the power over death and hades (Rev 1:18).
IS THE DOCTRINE OF HELL CONTRADICTORY TO THE IDEA OF A LOVING GOD?
The doctrine of hell is perfectly in line with the doctrine of a just and righteous God, and is not incompatible with a loving God. It does not show love to let sin, injustice, and evil go unpunished. God did show unfathomable love in sending his Son to become a man who would face a horrible, painful, and humiliating death to pay for our sins so that we could be forgiven while his justice remained true. It is important to know that God takes no joy in the destruction of the wicked, but that his desire is for them to repent and live (Ez 33:11; 2 Peter 3:9).
IS HELL A PLACE OF FIRE (Matt 5:22; 18:9; Mark 9:43; James 3:6) OR IS IT A PLACE OF DARKNESS (Matt 8:12; 22:13; 25:30)?
- It’s possible that hell has both fire and darkness at different times or in different parts of it, but most likely the terminology is figurative. The fire imagery emphasizes the torment of hell (cf. Rev 20:10), and the darkness imagery emphasizes separation from God and the absence of his light (cf. Rev 21:23-25).
IS SATAN IN HELL?
- In popular imagery Satan is often depicted as the ruler of hell, but the Bible states that Satan was actually thrown down to the earth (Rev 12:9) where he prowls around seeking to devour (1 Peter 5:8 cf. Job 1:7), and he has the world under his power (1 John 5:19; Rev 12:9). Satan will be imprisoned in the Abyss for a thousand years during the millennium, freed again for a short time, and then thrown into the lake of sulfur where he will not be a ruler but rather a captive who will be tormented day and night forever (Rev 20:1-10; Matt 25:41).
IS THERE A PURGATORY?
- Catholic doctrine holds that purgatory is a place of temporal punishment and cleansing for believers who have not been made fully clean by the point of death, since nothing unclean shall enter heaven (Rev 21:27; Habakkuk 1:13).
- Those who advocate for purgatory point to temporal punishment even for believers like Moses, Aaron (Numbers 20:12), and David (2 Sam 12:13-14). They argue that “suffering loss” through fire (1 Cor 3:11-15) implies that some believers will go through a cleansing purgatory prior to entering heaven. Their belief is connected to prayers for the dead as seen in 2 Maccabees 12:43-46. "In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the dead to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin"
- There are several reasons to reject the doctrine of purgatory. Maccabees is not in the Hebrew Bible nor the protestant canon. There are errors in the book including that in the two Books of Maccabees, Antiochus Epiphanes is made to die three different deaths in as many different places. See also the Bible section of this systematic theology for why the Apocrypha is not in the canon. Regarding temporal punishment, the biblical examples are related to discipline that occurs in this life, not after death (see also Heb 12:4-11). Regarding 1 Corinthians 3:11-15, our own suffering does not cleanse us from sin, only the blood of Christ does (1 John 1:7-9; Rom 3:21-25; 5:9; 6:23; Heb 9:12; Titus 2:14).
- Those who advocate for purgatory point to temporal punishment even for believers like Moses, Aaron (Numbers 20:12), and David (2 Sam 12:13-14). They argue that “suffering loss” through fire (1 Cor 3:11-15) implies that some believers will go through a cleansing purgatory prior to entering heaven. Their belief is connected to prayers for the dead as seen in 2 Maccabees 12:43-46. "In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the dead to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin"
- There are several reasons to reject the doctrine of purgatory. Maccabees is not in the Hebrew Bible nor the protestant canon. There are errors in the book including that in the two Books of Maccabees, Antiochus Epiphanes is made to die three different deaths in as many different places. See also the Bible section of this systematic theology for why the Apocrypha is not in the canon. Regarding temporal punishment, the biblical examples are related to discipline that occurs in this life, not after death (see also Heb 12:4-11). Regarding 1 Corinthians 3:11-15, our own suffering does not cleanse us from sin, only the blood of Christ does (1 John 1:7-9; Rom 3:21-25; 5:9; 6:23; Heb 9:12; Titus 2:14).
Heaven
HEAVEN – A place of perfection and the dwelling place of God.
- The term used for heaven in the Old Testament is shamayim, and the term used in the New Testament is ouranos. The terms are used in three ways. The first heaven refers to the sky. The second heaven refers to outer space where the stars reside, and the third heaven refers to the perfect abode of God (cf. 2 Cor 12:2). This “third” heaven is what we generally mean when we use the term heaven. Another term used for heaven is “paradise” (Luke 23:43; 2 Cor 12:2-4; Rev 2:7). “Abraham’s Bosom” also seems to describe heaven (Luke 16:19-31).
- God’s will is done in heaven (Matt 6:10). God is on his throne in heaven (1 Kings 22:19; Ps 11:4-7; 113:5-6), and he is said to look down from there (Deut 26:15; 4:36-39; Is 63:15), but heaven cannot fully contain him (1 Kings 8:27; Ps 139:7-8).
- Jesus came from heaven (John 3:31: 6:38), and is now in heaven at the right hand of God the Father (Eph 1:20; Heb 7:26-27).
- There are a multitude of angels with God in heaven (1 Kings 22:19; Luke 1:19; 2:13). Angels ascend to and descend from heaven (Gen 28:12; John 1:51). Satan was cast from heaven (Luke 10:18; Rev 12:9) and made a post-fall appearance in or near heaven (Job 1:6ff).
- There is a place that Jesus will prepare in heaven for his followers (John 14:2-3 cf. 2 Tim 4:18). The citizenship (Phil 3:20) and inheritance (1 Peter 1:4) of believers is in heaven and our names are recorded there (Luke 10:20). There is joy in heaven over a repentant sinner (Luke 15:7). There was a man briefly “caught up” to heaven while still alive (2 Cor 12:2-4). Elijah went up to heaven (2 Kings 2:11), and it seems God took Enoch to be there (Gen 5:24 cf. Heb 11:5).
- Ultimately believers will reside with God in a new heaven and new earth that will come at the inauguration of the eternal state (Rev 3:12; 21:2)
- The term used for heaven in the Old Testament is shamayim, and the term used in the New Testament is ouranos. The terms are used in three ways. The first heaven refers to the sky. The second heaven refers to outer space where the stars reside, and the third heaven refers to the perfect abode of God (cf. 2 Cor 12:2). This “third” heaven is what we generally mean when we use the term heaven. Another term used for heaven is “paradise” (Luke 23:43; 2 Cor 12:2-4; Rev 2:7). “Abraham’s Bosom” also seems to describe heaven (Luke 16:19-31).
- God’s will is done in heaven (Matt 6:10). God is on his throne in heaven (1 Kings 22:19; Ps 11:4-7; 113:5-6), and he is said to look down from there (Deut 26:15; 4:36-39; Is 63:15), but heaven cannot fully contain him (1 Kings 8:27; Ps 139:7-8).
- Jesus came from heaven (John 3:31: 6:38), and is now in heaven at the right hand of God the Father (Eph 1:20; Heb 7:26-27).
- There are a multitude of angels with God in heaven (1 Kings 22:19; Luke 1:19; 2:13). Angels ascend to and descend from heaven (Gen 28:12; John 1:51). Satan was cast from heaven (Luke 10:18; Rev 12:9) and made a post-fall appearance in or near heaven (Job 1:6ff).
- There is a place that Jesus will prepare in heaven for his followers (John 14:2-3 cf. 2 Tim 4:18). The citizenship (Phil 3:20) and inheritance (1 Peter 1:4) of believers is in heaven and our names are recorded there (Luke 10:20). There is joy in heaven over a repentant sinner (Luke 15:7). There was a man briefly “caught up” to heaven while still alive (2 Cor 12:2-4). Elijah went up to heaven (2 Kings 2:11), and it seems God took Enoch to be there (Gen 5:24 cf. Heb 11:5).
- Ultimately believers will reside with God in a new heaven and new earth that will come at the inauguration of the eternal state (Rev 3:12; 21:2)
(Re)new(ed) bodies (resurrection)
(RE)NEW(ED) BODIES (RESURRECTION) - The uniting of the soul with a changed and imperishable body.
- The resurrection is foreseen in the Old Testament (Is 26:19; Dan 12:2; Job 19:23-27 cf. John 10:24).
- Humans were designed to consist of both material and immaterial parts (Gen 2:7). There is nothing inherently evil or wrong about physical flesh. Humans were created with physical bodies and were pronounced to be good prior to the fall (Gen 1:31). While humans can exist apart from the body (2 Cor 5:8), the natural state of the human was to have the material and immaterial parts united, and the eternal state of the human will likewise have a soul united with a glorious imperishable redeemed body (Phil 3:21; 1 Cor 15:42-54; Rom 8:23).
- Jesus received a physical resurrected body (Luke 24:39-43; John 20:27) that is eternal and will not die (Rom 6:9). He is the first-fruits, the first to be resurrected and others will follow after (1 Cor 15:20-23 cf. 1 John 3:2-3).
- Both the just and unjust will be resurrected (Dan 12:2; John 5:28-29; Rev 20:4-6 cf. 2 Thess 1:6-10).
- The resurrection is foreseen in the Old Testament (Is 26:19; Dan 12:2; Job 19:23-27 cf. John 10:24).
- Humans were designed to consist of both material and immaterial parts (Gen 2:7). There is nothing inherently evil or wrong about physical flesh. Humans were created with physical bodies and were pronounced to be good prior to the fall (Gen 1:31). While humans can exist apart from the body (2 Cor 5:8), the natural state of the human was to have the material and immaterial parts united, and the eternal state of the human will likewise have a soul united with a glorious imperishable redeemed body (Phil 3:21; 1 Cor 15:42-54; Rom 8:23).
- Jesus received a physical resurrected body (Luke 24:39-43; John 20:27) that is eternal and will not die (Rom 6:9). He is the first-fruits, the first to be resurrected and others will follow after (1 Cor 15:20-23 cf. 1 John 3:2-3).
- Both the just and unjust will be resurrected (Dan 12:2; John 5:28-29; Rev 20:4-6 cf. 2 Thess 1:6-10).
The Bible God Works of God Angels Humans Sin Salvation Christ Holy Spirit Church End Times Afterlife