Steward's Portion

ONE OF THE ASPECTS that should separate a Christian believer from the rest of the world is peace regarding death and martyrdom.  Let me state immediately that although the word is the same in both religions there is a huge divide between the Muslim and Christian viewpoints regarding martyrdom. Many Muslims actively sign-up and train for martyrdom so their deaths can be used as weapons against their enemies in Jihad.  Christians in contrast do not seek death but will stand firm in their beliefs and not back away from preaching the Gospel even if it means they will be slain.

Years ago when I was a new believer, God pressed me on the issue of death.  Like many, the fear of death was a big struggle for me.  I was reading through Hebrews and came across this verse:

“In your struggle against sin, you have not yet resisted to the point of shedding your blood.”  (Hebrews 12:4)

I immediately heard the Lord say “Are you willing to shed your blood for my sake?” I struggled with my answer for what seemed like a long time.  I put my Bible down and it was several days of wrestling with fear before I picked it back up again, re-read the verse and crossed a line in my heart when I said “Yes Lord, I am willing”.  I meant it and I will not take it back.  The Lord said “Good”.  And I pressed and asked “Good as in, “I’m going to be a martyr”, or good as in “I’m glad you would be willing” Lord?” But to this day He has never clarified and I have stayed true to my first answer.

When I first gave the Lord my answer, I did so with much fear and trembling.  I knew that a Holy God would hold me to my answer.  I knew that to seek to save my natural life by compromising would mean I was losing my spiritual life in Christ. (Luke 17:33).  I was very uneasy and undertook the journey to learn more about martyrdom.  My first stop was to read Foxe’s book of Martyrs.  Here is one of hundreds of entries:

“Victor was a Christian of a good family at Marseilles, in France; he spent a great part of the night in visiting the afflicted, and confirming the weak; which pious work he could not, consistently with his own safety, perform in the daytime; and his fortune he spent in relieving the distresses of poor Christians. He was at length, however, seized by the emperor Maximian’s decree, who ordered him to be bound, and dragged through the streets. During the execution of this order, he was treated with all manner of cruelties and indignities by the enraged populace. Remaining still inflexible, his courage was deemed obstinacy. Being by order stretched upon the rack, he turned his eyes toward heaven, and prayed to God to endue him with patience, after which he underwent the tortures with most admirable fortitude. After the executioners were tired with inflicting torments on him, he was conveyed to a dungeon. In his confinement, he converted his jailers, named Alexander, Felician, and Longinus. This affair coming to the ears of the emperor, he ordered them immediately to be put to death, and the jailers were accordingly beheaded. Victor was then again put to the rack, unmercifully beaten with batoons, and again sent to prison. Being a third time examined concerning his religion, he persevered in his principles; a small altar was then brought, and he was commanded to offer incense upon it immediately. Fired with indignation at the request, he boldly stepped forward, and with his foot overthrew both altar and idol. This so enraged the emperor Maximian, who was present, that he ordered the foot with which he had kicked the altar to be immediately cut off; and Victor was thrown into a mill, and crushed to pieces with the stones, A.D. 303.”

One thing I realized after having read hundreds of these accounts is that these Christians seemed fearless in the face of death and torture.  I began to see that they feared bringing shame to the name of Christ more than they feared what man could do to them.  They were walking out the command that Jesus had given in Matthew 10:28: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” I also began to see that the Holy Spirit seemed to be present with them in their suffering, revealing why He is aptly named “The Comforter”.

Three other resources really helped shape my view on death and martyrdom.  I highly recommend John Piper’s book “Future Grace”, holocaust survivor Corrie Ten Boom’s life story “Tramp For The Lord” and John Bevere’s book “Driven By Eternity”.  Piper’s book is a challenge to believe that God’s Grace will be there for us each step of the way.  I was living in fear because I kept imagining that if I had to be martyred at that moment I didn’t think I could face it.  This was a simple but eye opening truth: the Holy Spirit will extend the grace to us when we need it, not before.  I believe that is the key as to why so many Christian martyrs went to their deaths singing and rejoicing, at the very moment they needed the courage and grace, it was there!  Corrie Ten Boom relates the same truth by telling a story from her childhood.  She would often ride the train with her father but he never gave her the train ticket until they were just about to board.  In the same way God does not empower us until the moment we need to be empowered.  Bevere’s book helped me to put my life into the the proper context.  Scripture says our life here on earth is so short, its like a mist. (James 4:14).  Eternity really is forever and ever.  We really are living our 80 years here on Earth as a sort of kindergarten for eternity.  How we act now determines where (Heaven or Hell) and how well (for believers there are many wonderful rewards for obedience) we will spend eternity.  Even if we beat the odds and live to be 100 years old…. what will that matter in 500 years?  In 5000 years?  In 5 million years?  Our spirits are eternal, we really will be around for eternity and that places such a high importance on what we do day to day.

After many years of meditating and praying about this subject I can now say I have come full circle.  I no longer fear death and martyrdom, but actually hope the high privilege may one day be mine.  I only have one life to live and now is the only time we will ever have the opportunity to suffer for the sake of Christ.  It is a gift we give to God when we lay down our lives in obedience not fearing death.  In this way we can offer our death as our final act of worship here on Earth.  God says that the death of His saints is a very precious thing to Him. (Psa 116:15) Never again in all of eternity will we ever experience suffering, persecution and death.  This is the only time we will ever face this obstacle, and it is the only opportunity to demonstrate we are willing to do so completely trusting God.  The results of this “quiz” are eternal, you won’t ever have the ability to go back and change the way you lived and died.   The moment we cross over into eternity we are going to see clearly that death was not something to be feared.  I believe that when we look back upon our lives here on Earth we will feel silly about the times we were consumed with fear because we will truly realize that the Holy Spirit was with us the whole time.   Another word of caution: we are not rewarded based on our intentions but on our actions.  (John 14:21-24 describes that our works are an accurate representation of what is in our hearts).  Though all believers obtain the promise of Heaven, not all believers are rewarded equally.  The rewards given to those believers who are faithful to the end are pretty exciting and worth obtaining!  Some of the many rewards given to overcomers include:

• Sitting with Christ on His throne (Rev 3:21) (our actions actually dictate our proximity to Christ for eternity!)

• Seeing God face to face and having His name on our foreheads (Rev 20:11)

• Greater glory and light in our resurrected bodies (Heb 11:35 & Mt 13:43)  We also receive glorious crowns, garments and mansions which glory I am sure will co-relate to our lives lived on Earth.

• Power over the nations and a greater role in the eternal government to come (Rev 2:26)

• Inherit all things and be called a son of God (Rev 21:7)…etc

Given the importance of  this, we ought to invest the time now to renew our minds.  If Jesus said “do not fear” any of the things that will happen to us, let us then not fear. (Rev 2:10) He is Faithful and True and if we are trusting Him with our eternal lives, we can certainly trust Him here and now, and at the hour of our deaths.

To a Christian, death should be our “happily ever after” moment.  Death was the most merciful thing that God instituted when mankind fell into sin.  If our sinful flesh never died, we would never experience an end to this separation from God that we are live in because of sin.  All of those moments in life when we longed to be face to face with God, to behold His Beauty, to feel His Love even more tangibly, they will all be satisfied when we see Jesus. All we have ever known is separation from God and then dim fellowship through the veil, but we are about to experience intimacy without limit.  So, be encouraged as I am, life is short and death is coming quickly for all of us, but it is exactly that which should be our greatest hope!  An eternity of joy with God awaits us.  I want to wrap this up by quoting a song I hear over and over here at IHOP….

All I want is just to know your heart, and would you keep me here until we’re one?
My soul sings, my soul sings, my soul sings: how I love you!
It’s just a little while longer and I’ll see you!
It’s just a little while longer and I’ll know you!
It’s just a little while longer and we’ll be together!

WHERE DO PEOPLE GO WHEN THEY DIE? Do they cease to exist?  Do they sleep in a state of unconsciousness?  Do they go to Heaven?  Do they wait in Paradise or Hell until their appointed time for judgment?  Is there an intermediate state and a final state of the dead?  What does the Bible say?

In this study we will take a comprehensive look at what we can expect after death.  Rather than merely pitting one argument against another, we’ll endeavor to discover the truth about our eternal destination from God’s stated purpose for death and the abode of the dead.

STUDY SYNOPSIS:

In this study, we begin by looking at the account that Jesus gave of two men who died.  One was a godly man named Lazarus, and the other was an ungodly rich man who knew him.  Upon their death, both were buried, but their spirits were carried to Sheol by angels.

Sheol is identified in scripture as the temporal realm of the dead.  The Greek name for Sheol is Hades.  It’s located deep within the earth and is divided into two compartments that are separated from one another by a great chasm.  The upper compartment is a kingdom known as Paradise, while the lower compartment contains the prisons known simply as Hell.

Both compartments in Sheol/Hades are temporary.  They exist as an interim between our life on earth and our appointed time to stand before God and give an account of all that we have done, thought, and said.  During our stay in Sheol/Hades we will not be able to observe the living.  We will not know what God is doing among the living or what men are doing in response.  Instead, we will know our reward, be it peace or torment.

When Jesus returns for His church, Paradise will be emptied, and the dead saints will be resurrected to life, never to die again.  Then both the resurrected dead and those who remained alive, will be caught up together to Christ’s side.  The earth will be put under Christ’s rule for one thousand years in accordance with God’s promises.  After this, Hell will be emptied and its dead will stand before God to give account.  Their final judgment will be worse than what they experienced in the prisons of Hell, for all who are not found to be written in the book of Life will be cast into the lake of fire for eternity, never to be freed.

• Was Jesus’ account of Sheol a parable?
• Do we lay unconscious in our grave after death?
• Can the dead contact us, or can we contact them?
• Do the dead watch over us, and can they see what’s happening amongst the living?
• When Jesus died on the cross, where did He go for three days?
• Why was Jesus dead for three days, and what is the Sign of Jonah?
• Why do the dead have to wait for Christ and the resurrection?
• Are Enoch and Elijah already in Heaven?
• What is Jesus waiting for, and why is it taking so long?
• What does the Bible say about the Second Coming of Christ?

.

.

ACCORDING TO JESUS:

No one spoke more about the fate of men than Jesus.  This is because Jesus had eternity in view at all times.  He was acutely aware of the significance and purpose of our tenure upon the earth.  But few comprehend the reality in which they live, so Jesus enlightened men about the difference between mere existence, and the infinite fullness of God’s eternal life.  He did this by contrasting life and death; the love of God and the wrath of God; theosis and exile; Heaven and Hell.

We do not exist in autonomy, but in subordination to our Creator.  Thus our existence is already defined.  We have a created purpose.  A single purpose.  And that purpose is in God.  And in light of this purpose, we experience freedom of choice only so much as we are free to accept the grace of God’s purpose for our life, or oppose it.  We have this mortal life to decide our answer and our fate, but after death, our fate is sealed.  The judgment of God, for glory or wrath, is final and cannot be overturned.

In fact, it was this finality of judgment that was in view when Jesus recounted the story of Lazarus and the rich man in the realm of the dead.  His account is more detailed and revealing than any other description of the temporal abode of the dead recorded in scripture.  It’s revelation is so sobering that many have attempted to divorce the details of His teaching from reality by suggesting that He was telling a parable rather than testifying of actual fact.  There is great irony in this attempt to lessen the impact of His words by calling them a parable when you consider the definition of a parable.

PARABLES:

A parable is a story that coincides with the truth in order to illustrate through comparison.  The English word parable is a transliteration of the Greek word parabole. It’s a derivative of paraballo, which comes from two Greek words para and ballo. Para means “alongside or by the side of” something.  And ballo means “to place, or lay down beside” something.  Therefore a parable lays down a true-to-life story alongside reality.  The parable parallels reality like the second rail of a railroad track.  They do not deviate from one another but remain forever in tandem so as to keep from derailing the message.  Thus the truth of the message rests equally upon the parable and reality, which is to say, what is true in the parable is true in life.

Naturally, if a parable is not properly identified, it can easily be mistaken for a testimony about real people.  Therefore, true parables never give proper names to the people in their illustrations.  This, then, is one of the primary identifiers that separates a parable from a testimony.  Whereas a parable allows for the identities of the characters involved to be attributed to the listener and their circumstances for the purpose of teaching a lesson, a testimony bears record of fact and history.  Thus, as soon as proper names are given, and or historical figures involved, a story can no longer be called a parable, for it bears witness to a real event.

So when Jesus spoke of a conversation between Abraham, a poor man named Lazurus, and an unnamed rich man after they had all died, it cannot be said to be a parable.  It must be understood to be a real conversation that Jesus witnessed in His preincarnate state (which is to say, something God the Son witnessed prior to being born in Adam’s flesh as Jesus Christ).  After all, to claim that Abraham said something that he did not say is to bear false witness.  Jesus does not bear false witness.

So listen to what Jesus testifies about Abraham, Lazarus, and the rich man, and their state of consciousness in the realm of the dead.

“Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. {20} “And a poor man named Lazarus was laid at his gate, covered with sores, {21} and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. {22} “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. {23} “In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. {24} “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’  {25} “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. {26} ‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’  {27} “And he said, ‘Then I beg you, father, that you send him to my father’s house – {28} for I have five brothers – in order that he may warn them, so that they will not also come to this place of torment.’  {29} “But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ {30} “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ {31} “But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” (Luke 16:19-31, NASB)

JESUS’ TESTIMONY:

Historically, Jesus spoke of this conversation prior to His crucifixion.  Thus, for the sake of argument, whatever we extrapolate from this passage will be recognized as being true exclusively of Old Testament saints until we can establish what, if anything, changed as a result of Jesus’ resurrection.

So what can we learn from this teaching?

BEYOND THE GRAVE:

In the Old Testament, the Hebrew word used to described the realm of the dead is “Sheol.” It simply means the “place of the dead” or the “place of departed spirits.” In the New Testament, the Greek word that is used for the place of the dead is “Hades.”

Unfortunately, Sheol and Hades are translated into several different words in most English Bibles, and that has led to much confusion in the church.  For example, in the New Testament, the Greek word Hades is sometimes translated as grave.  This has led some to believe that, upon death, we rest in our graves, unconscious and unaware of our state of being.

However, Jesus expressly contrasts the grave with Hades in His account, stating that the rich man died and was buried, but that his spirit did not remain in the grave, but went down to Hades.  Lazarus, too went to Hades, only he was carried by angels to Abraham’s side.  So we see that there are two vastly different compartments in Sheol/Hades; a place of torment, and a place of paradise and comfort.

Jesus’ testimony is confirmed elsewhere in scripture.  For Abraham was not left in a grave, but was gathered to his people just as Lazarus was.

“Then Abraham breathed his last and died at a good old age, an old man and full of years; and he was gathered to his people.” (Genesis 25:8, NIV)

When it says that Abraham was gathered, we must ask, “by whom,” and “from where to where?” Scripture teaches that God sends his angels to gather both the wicked and the saints to their appointed judgments (Matthew 13:41; 24:31).  That agrees with Jesus testimony about Lazarus being gathered by the angels.

And with regard to “where” people are gathered, it’s quite clear that men are gathered to a place beyond the grave.  We know this because Abraham’s grave did not contain his people.  Because Moses and Aaron were also both “gathered unto their people,” and neither of them were buried in the same cemetery (Numbers 20:23-29; 27:12-14; Deuteronomy 32:48-52).

This distinction between the grave and Sheol/Hades is also seen in the account of Joseph, son of Jacob.  Joseph’s brothers conspired against him and sold him into slavery which eventually landed him in Egypt.  However, the wicked brothers who did this told their father, Jacob, that Joseph had been killed by a wild animal and eaten (Genesis 37:26-36).  They then produced Joseph’s torn coat, which they had stained with animal blood, as evidence.  Jacob was inconsolable.

“All his sons and daughters came to comfort him, but he refused to be comforted. “No,” he said, “in mourning will I go down to the grave to my son.” So his father wept for him.” (Genesis 37:35, NIV)

Jacob was not intending to be buried in the same grave as his son Joseph because he believed Joseph had no grave, having been devoured by a wild animal.  In fact, Jacob never spoke of going down to a grave, but to Sheol, the place of the dead.  The New American Standard Bible (NASB) renders the verse properly restoring logic to Jacobs statement:

“Then all his sons and all his daughters arose to comfort him, but he refused to be comforted. And he said, “Surely I will go down to Sheol in mourning for my son.” So his father wept for him. (Genesis 37:35, NASB).

So men are gathered by angels to one of two compartments in Sheol/Hades.  In Jesus account, we learn that the rich man was taken to the lower part of Sheol/Hades, a place of torment.  We know it was in the lower realms of Hades because he was said to have looked upwards in order to see Abraham and Lazarus in the paradise of the upper compartment of Hades.

The upper and lower compartments of Sheol/Hades are further separated by a great chasm.  It is this chasm that completely cuts off the wicked from the righteous so that none may cross from one side to the other.  Jesus spoke of this chasm a second time when warning the people to “strive to enter the straight gate” of God’s Kingdom.  In death, many people will find themselves in torment, and when they look up they will see God’s saints in the comfort of Paradise.  It will be then that they realize that they are cut off from God’s kingdom by the great chasm, but it will be too late.

“There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.” (Luke 13:28, KJV)

This statement was not a figurative warning, but reference to a reality already experienced by the rich man who, in his weeping and gnashing of teeth, looked up and saw Abraham in the kingdom of God.  Truly, Paradise can be seen from the prisons of Hell, and woe to those who find themselves cut off from the reward of God.

DEAD RISING:

The rich man knew he could not leave his punishment.  But what about those in Paradise?  The saints were not in prison, perhaps they would be free to rise from the dead for a good cause.  So he pleaded with Abraham to send Lazarus to his family.  His family would recognize Lazarus, and would listen to his warning and repent.  Abraham’s response was puzzling and questionable.

“But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ {30} “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ {31} “But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” (Luke 16:29-31, NASB)

This answer gives the impression that Abraham, and God by proxy, believed that raising the righteous from the dead as witnesses is a useless endeavor and therefore not part of God’s plan.  However, we know from scripture that this simply isn’t true.  People were raised from the dead in both the Old and New Testaments.

In fact, the dead have been raised for the express purpose of witness.  Take for example, the account of Christ’s death on the cross:

And when Jesus had cried out again in a loud voice, he gave up his spirit.  {51} At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. {52} The tombs broke open and the bodies of many holy people who had died were raised to life. {53} They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people.  (Matthew 27:50-53, NIV)

So why then did Abraham suggest that this could not be done for the rich man’s family?  I believe his statement hinges upon one simple truth – repentance unto salvation is a work of God, not circumstances and preaching.

Therefore they said to Him, “What shall we do, so that we may work the works of God?” {29} Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”  (John 6:28-29, NASB)

For it is God who is at work in you, both to will and to work for His good pleasure.  (Philippians 2:13, NASB)

For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” {16} So then it depends not on human will or exertion, but on God, who has mercy.  (Romans 9:15-16, ESV)

With this revelation in view, we turn again to the rich man’s request.  Could Abraham do as he requested?

“What man can live and not see death?  Can he deliver his soul from the power of Sheol?  Selah.” (Psalm 89:48, NASB)

Neither Abraham nor Lazarus could rise from the dead by the power of their own will.  They would have to be sent by God.  But even if they could rise from the dead at will, and go and preach to men upon the earth, would it have any effect?  Jesus answered this question when He said:

“No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.  (John 6:44, NASB)

Men may be astounded at the rising of the dead.  They may attempt to change their lives as a result of such an encounter.  And, yes, they may even repent.  But unless it is by the Lord’s working, it will all come to nothing.

For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death.  (2 Corinthians 7:10, NASB)

God must grant “the repentance that leads to life” (Acts 11:18, NASB).  It is not something that man can generate on his own.  Here’s why:

For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death.  (Romans 7:5, NASB)

The sting of death is sin; and the strength of sin is the law.  (1 Corinthians 15:56, KJV)

When a man is confronted by the word of God, he will be convicted of sin.  And even if he is sorry and tries to keep the law of God, it will only stir up more sin within him.  Because sin only gets worse when you introduce it to the law.  The more laws a man is given, the more laws he will inevitably break.  And the more he tries to obey, the more he will fail and come under greater and greater judgment.  That is why “the sorrow of the world produces death” (2 Corinthians 7:10, NASB).  Therefore it must be God Himself who not only gives men the will to repent, but the power to obey.

So then, apart from God’s mercy, and the power of the Holy Spirit, not even a man risen from the dead would be enough to effect Godly repentance unto salvation.  It was for this reason that Abraham contrasted the effectual power of the risen dead verses the effectual power of God’s word.  Sending Lazarus by the will of man would accomplish nothing outside of God’s will.

CONTINUED ON PAGE 2…

QUESTION: I’ve heard that we become angels when we die. Is that true?  Can you address some of the arguments that teach this?

QUICK OVERVIEW:

• The few ways in which we are equal with angels are specified because we are not equal in every way (Luke 20:35-36; Matthew 22:30)
• We do not replace or become angels because angels “minister for them who shall be heirs of salvation,” an eternal assignment for beings who will never become men (Hebrews 1:13-14 KJV)
• We will judge the angels, not become angels (1 Corinthians 6:3).
• We will be transformed into the image of Christ, not angels (Romans 8:29; 1 John 3:2) What will Christ be for eternity?
• Christ’s humanity is eternal because He eternally represents Adam and his descendants (Hebrews 2:16-17, 7:22-25)
• We are glorified above the angels in Christ (Hebrews 1:4).

THE BIBLE SAYS that in the resurrection the saints will be equal to the angels.  Does that mean that we will become angels?  Some think so.  In this study we’ll take a look at what the Bible actually teaches.  I believe that an honest examination of the scriptures leaves no room for the interpretation that we’ll become angels when we die.  Why?  Well, there are at least two reasons.  The first has to do with the nature of equality.  The Bible tells us that we will be equal with the angels in some ways, but not in every way.  In fact, it’s the ways in which we are told we will not be like the angels that stands as our second reason for knowing that we won’t become angels.

EQUALITY:

Let’s start with the issue of equality.  In what way is the Bible speaking of equality?  There is more than one way to be equal with something.

For example, when speaking of the equality of mankind, we might say that all men are created equal.  But how are we all equal with one another?  Are we all equal in gender, intelligence, strength, appearance, talents, or even in mobility?  Certainly this cannot be implied, nor inferred, by the phrase “all men are created equal.” This statement is thus qualified by the specific parameters of a defined plain of comparison.  In the realm of intrinsic value, all men have descended from Adam, and are thus equal in the created value of their humanity.  Even in the realms of individual calling, appointed service, and eternal reward, there is inequality, and yet, this inequality in no way nullifies the other realms in which men are found to be equal.

Equality can mean several things.  It can mean that two things are identical in every respect, or that they have the same rights, or that they are balanced in relation to one another.  Equality can imply impartiality, in that one person is treated no different from another.  Or it can simply mean that two things are equivalent in some ways, but not others.  So when we are told that mankind will become “equal unto the angels,” what is being implied?

“But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: {36} Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.”  (Luke 20:35-36, KJV)

“For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.”  (Matthew 22:30, KJV)

These passages identify two realms of equality: 1) men will no longer marry or be given in marriage, and 2) men will never die.  The fact that these two scriptures make a point of identifying the ways in which we will be equal reveals that they are not teaching that we are equal in every way.

These comparisons of equality were presented to a group of men who had failed to grasp that in the resurrection the symbols employed on earth will no longer be in force.  They did not understand that in the resurrection, men, like angels, will neither marry nor be married to one another, 1) because they will no longer be under the command to populate the earth, nor will they be under the command to produce godly seed (Genesis 1:28, Malachi 2:15), and 2) marriage as seen on earth will no longer have a purpose because earthly marriage is a symbol of heavenly marriage – the eternal union of God and His church (Ephesians 5:31-32) and this symbol will be fulfilled when we rise to be with Christ for eternity.  Within these two realms – celibacy and eternal life – men and angels will be equal.

I’m confident that we can all agree that, at the very least, we will be equal with the angels in these two ways.  The question that must now be answered is whether there are realms in which men and angels are not equal, and within this, what distinction, if any, will remain between men and angels in eternity future.

THE REPLACEMENT THEORY:

There is a belief that postulates that God created mankind to replace those angels who fell in sin.  It’s then reasoned that if we are going to become angels, and we are said to abide in Christ, then all angels must be partakers of Christ equally.

There are several biblical teachings that I have been unable to reconcile with this theory.  These teachings revolve around:

• The eternal incarnation of Christ as a representative of humanity.
• Christ’s human inheritance.
• And the marriage between Christ and the human church.

THE ETERNAL HUMANITY OF CHRIST:

In order to save Adam and his descendants, it was mandatory for the Messiah to be both Human and Divine.

“For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. {17} Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.”  (Hebrews 2:16-17, NASB)

Why was God compelled to take on the nature of those He intended to save?  Why couldn’t He accomplish what He did as an angel?  Or for that matter, why did He have to become anything at all? The simple answer is that redemption requires representation, and representation requires equality in the truest sense.  A human must represent humanity.  (For more information, see “The Secret of the Flesh [COMING SOON].”

What God requires of mankind must be satisfied by mankind.  This is why animal sacrifice gave a picture of what God required of sinful men, but the blood of bulls and goats could not truly satisfy justice against sin (Hebrews 10:4).  Obedience to the symbol could sanctify a man to the postponement of justice, but it could not ultimately satisfy it (Hebrews 9:13) It was just a picture of what was to come.  And for the same reason that animals were unable to satisfy God’s justice against sin on behalf of mankind, neither could angels.

The solution?  God would do what angels and animals could not – God would become a Man.  Jesus came to represent Adam, and by reason of representation, all who have partaken of Adam’s flesh and spirit through birth.

Now consider the eternal work of Christ’s incarnation as the representative of mankind.  Jesus didn’t become a man temporarily, He became a man for all eternity.  This fact rests, once again, upon the requirements of redemption and representation.  The humanity of Jesus Christ was appointed by God to stand eternally before God the Father as an eternal High Priest on behalf of Christ’s brothers in the flesh.

“And it was not without an oath! Others became priests without any oath, {21} but he became a priest with an oath when God said to him: “The Lord has sworn and will not change his mind: ‘You are a priest forever.’ ” {22} Because of this oath, Jesus has become the guarantee of a better covenant. {23} Now there have been many of those priests, since death prevented them from continuing in office; {24} but because Jesus lives forever, he has a permanent priesthood. {25} Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. (Hebrews 7:22-25, NIV)

This priesthood is established on the laws of representation. Again, this is why Jesus was obligated to become like His brethren in the flesh so that He could, as High Priest, stand eternally as the atonement for men.  If He ever ceases to be human, He will cease to represent humanity and we will cease to be covered by His sacrificial priesthood.  Because just as God’s wrath against sin is eternal, so is the office of the atoning priesthood that covers it.  And to that end God has sworn by an unalterable oath that the human priesthood of Jesus will “continueth forever” as “an unchangeable priesthood.”

This is why Melchisedec, the symbolic forerunner of Christ’s eternal priesthood, was introduced to Abraham as one who was:

“Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.”  (Hebrews 7:3, KJV)

If the humanity of Christ stands forever in the office of High Priest, then Jesus cannot thereafter cease to be a man, and take upon Himself the nature of any other being.  For this reason we must understand that Jesus “…took not on Him the nature of angels; but He took on Him the seed of Abraham” so that He could live forever in the “unchangeable priesthood” of men as “a priest forever” (Hebrews 2:16, 7:24-25; 7:3, KJV, NIV).

BETTER THAN THE ANGELS:

When Jesus became a man, His humanity naturally made Him lower than the angels.

You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands.  (Hebrews 2:7, NKJV)

So what happened when He was resurrected and glorified?  Was He raised to a place of equality with the angels?  No, He was made far greater than the angels.

“Being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.”  (Hebrews 1:4, KJV)

Christ’s humanity was not simply a temporary mechanism used to laboriously generate angel-like replacements, but an entire legal system through which the inheritance of God would be presented to men alone.

FIRSTBORN OF CREATION:

No one, be they angel or human, may be counted as a co-heir with Christ in His inheritance apart from adoption into the Firstborn.  Consider what this means, and why this is so.

In the eternity past, Jesus was simply known as “The Word.” It was through “The Word” that Jehovah created, or gave birth as it were, to all things.  By this creative act through The Word, Jehovah gained the new title “God the Father.”

In the beginning was the Word, and the Word was with God, and the Word was God. {2} He was in the beginning with God. {3} All things came into being through Him, and apart from Him nothing came into being that has come into being.  (John 1:1-3, NASB)

Later, God the Father would send “The Word” to earth to be born as both a Son of Man (being of Adam’s descended flesh and spirit) and a Son of God (having come from God the Father).

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.  (John 1:14, NASB)

And again, when God brings his firstborn into the world, he says, “Let all God’s angels worship him.” (Hebrews 1:5-6, NIV)

It was at this point that “The Word” became known as Jesus Christ, the Firstborn, the Son of God. The term Firstborn does not necessarily imply that someone was the first to be born (Psalms 89:27), but rather stands as the title of one who has all the rights, privileges, and responsibilities of an heir; one who enjoys a special relationship with God.  As such, the focus of the word is not on one’s priority in time or origin, but of appointment as heir.

Speaking of king David as a prophetic type of Jesus, it was said:

I will also appoint him my firstborn, the most exalted of the kings of the earth. (Psalms 89:27, NIV)

And again of Christ’s appointment as Firstborn, we are told:

In the past God spoke to our forefathers through the prophets at many times and in various ways, {2} but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. {3} The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. {4} So he became as much superior to the angels as the name he has inherited is superior to theirs. {5} For to which of the angels did God ever say, “You are my Son; today I have become your Father”? Or again, “I will be his Father, and he will be my Son”? {6} And again, when God brings his firstborn into the world, he says, “Let all God’s angels worship him.”  (Hebrews 1:1-6, NIV)

This appointment had always been intended to be received by Jesus in light of His incarnation as a man.  Thus all things were created for Jesus, with His eternal humanity in view, a position that even the angels were commanded to worship.  (The fact that Lucifer, Heaven’s highest ranking angel was condemned for calling upon the other angels to worship Him reveals, once again, that Jesus was never an angel to begin with).  Jesus was appointed to be preeminent over all of creation, in every way, as the heir of God the Father.

For He [God the Father] rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son [Jesus Christ], {14} in whom we have redemption, the forgiveness of sins. {15} He is the image of the invisible God, the firstborn of all creation. {16} For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created through Him and for Him. {17} He is before all things, and in Him all things hold together. {18} He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.  (Colossians 1:13-18, NASB, bracketed content added for clarity)

INHERITANCE BY ADOPTION:

So we see that the right of inheritance was not something that is given to the sons of God, but to the Firstborn, the legal heir of the Father.  So how does one gain access to the Firstborn’s inheritance?  Do we need to become sons of Christ?  Does Jesus need to become our Father?  No, in order to partake of Christ’s inheritance, God the Father would have to grant a lesser son co-heir status with His legal Firstborn, God the Son¹.  How is that done?  And to whom?

To be an heir, is to be Abraham’s seed.  So while it is true that both redeemed men and angels are called the sons of God, men have been adopted into this position and angels have not, and it is this mechanism of adoption and baptism into Christ that elevates us above the angels.  It’s not that we were adopted and made sons as the angels are sons, it’s that we have been adopted and baptized “into Christ.” In other words, we have been adopted into the position of the firstborn son, and are thus eligible for the inheritance of the firstborn, a privilege not associated with lesser sons who are not the firstborn.

Angels would have to become what Jesus is – human – in order to even be candidates for adoption into the human Firstborn.  But God the Father has never adopted the angelic sons of God into the Firstborn, nor called them co-heirs with the Son of God.

For to which of the angels did God ever say, “You are my Son; today I have become your Father”? Or again, “I will be his Father, and he will be my Son”? {6} And again, when God brings his firstborn into the world, he says, “Let all God’s angels worship him.”  (Hebrews 1:5-6, NIV)

But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?  (14) Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?  (Hebrews 1:13-14, KJV)

The angels are already the sons of God by the fact that they were created by God (Job 38:6-7).  However, the author of Hebrews is focusing here upon the incarnation of Christ as the human Messiah and the ways in which this is superior to every other position.  It is a position to which the angelic sons of God are not promoted.  Rather, it is expressly stated to be a position under which the angels serve and minister.

THE TESTIMONY OF THE WORD:

“I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty.”  (2 Corinthians 6:18, NIV)

• Men are co-heirs with Christ according to promise.

If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.  (Galatians 3:29, NIV)

In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring. (Romans 9:8, NIV)

• If you are made a son of God, it was through Christ, and if through Christ you became a son, then you are a co-heir with the Firstborn Son of God.

Therefore, you are no longer a slave (bond servant) but a son; and if a son, then [it follows that you are] an heir by the aid of God, through Christ.  (Galatians 4:7, AMP)

• The Firstborn is head over all of creation.  Co-heirs with Christ will therefore rule over the lesser sons of God.

Do you not know that we will judge angels? How much more the things of this life!  (1 Corinthians 6:3, NIV)

• All who are elevated to co-heir status will be conformed to the image of the Firstborn.

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.  (Romans 8:29, KJV)

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.  (1 John 3:2, ESV)

Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.  (1 Thessalonians 4:17, KJV)

But he who is joined to the Lord becomes one spirit with him.  (1 Corinthians 6:17, ESV).

FINAL THOUGHT:

We don’t need to imagine what God’s purpose for creation is, especially when that purpose has been revealed in God’s own word.  Let’s be faithful in our study and seek after the heart of God in everything.  What seems good to us is rarely good in the eyes of God.

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.  (2 Timothy 2:15, NIV)

1. I’ve heard that if a father wanted ALL his children to have equal shares in the inheritance with his firstborn son, then the father could legally “adopt” all of his children into a firstborn relationship. To do this, the father would go to the city gate and present his wishes to the elders. He would then execute a covenant of salt whereby he adopted his children into the position of equal heirs with the firstborn. I have been unable to confirm this however. [↩]