I Can't Believe...

I can’t believe…

§  In a God that required an entire nation be utterly destroyed; men, women, and children.

§  In a God that allows little children to die from cancer and other diseases.

§  In a God that created a place of torment.

§  In a God whose followers are messed up and scattered throughout hundreds of churches.

This is not the entire list of reasons people give for not believing in God. However, it generally covers the majority of reasons given. At the outset let me say, that I can’t provide a practical rationale why someone should believe in God. I’m not able to logically assuage every doubt. It is impossible to prove that God exists. It is also impossible to prove that God doesn’t exist. I will not attempt to explain God in connection to the objections raised by those who do not believe he exists. I will rather look at what God has revealed about himself; if this influences someone to believe, that’s good. Some consider the Bible to be obscure and unreliable. That objection is largely based on misunderstanding and misrepresentation by people claiming knowledge of the scriptures.

God see things differently to man

…the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.[1]

In the process of selecting a replacement for King Saul, the prophet Samuel was warned not to rely on human judgment. That’s easier said than done. Our brains are wired to make sense of situations based on our life experiences.

Humans are adaptive creatures. As kids, we adjust to our social environment as part of our survival. Our sensory pathways start to develop as early as three months before we’re even born. The first six years are a critical period in which we lay down many neural circuits of our brain. Events that occur in this timeframe can therefore shape how reactive we are and how triggered we’ll be into different states later in life. Because of this, any early adversity we experience heavily influences how we process the world around us.[2]

…as you go about your life, you are constantly (and unconsciously) organizing sensory inputs via rules and then matching them to your perceptual knowledge, which in turn is then translated, analyzed and manipulated via conceptual knowledge, at least when you are surprised or in need of deeper understanding what you are seeing. It is one of those everyday things that we should occasionally remind ourselves how awesome it really is.[3]

The tendency to let expectation be our guide can cause even those of us who are intelligent, experienced, and well-trained to overlook some startlingly obvious things.[4]

The advice to Samuel was instructive, alerting him to the hidden qualities recognized by God. As a prophet, Samuel represented God’s will.

Seek the LORD while he may be found, call upon him while he is near; let the wicked forsake their way, and the unrighteous their thoughts; let them return to the LORD, that he may have mercy on them, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.[5]

Samuel’s assessment of the qualities of the future king were at odds with those of God. It is necessary for us to accept the fact that God’s thoughts and ways are higher (better) than ours. We do not think like God, we do not understand like God, we don’t see what God sees. I am under no compulsion to explain the events some find objectionable to the point of rejecting God. The problem for those people is not what God permitted or commanded, but their own perception of justice under which God is guilty. The problem is there is no place for faith, because the objectors have set themselves above God. People like this have gone beyond the skepticism of Job, which was tempered by piety, to rejecting God because he doesn’t fit with their perceptions of was is right or acceptable. They have become gods to themselves. Assessing divine events by human reason is the same as idolatry. In essence one is saying that he or she can only believe in a god who meets a human standard of acceptability. Even some who do believe in God fashion his form acceptable to their understanding.

God is superior to man

The Lord said: Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote; so I will again do amazing things with this people, shocking and amazing. The wisdom of their wise shall perish, and the discernment of the discerning shall be hidden. Ha! You who hide a plan too deep for the LORD, whose deeds are in the dark, and who say, "Who sees us? Who knows us?" You turn things upside down! Shall the potter be regarded as the clay? Shall the thing made say of its maker, "He did not make me"; or the thing formed say of the one who formed it, "He has no understanding"?[6]

Some people just can’t accept that God is superior to them. In their pompous arrogance they see themselves as superior to all and any.

There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and bow down before you, O Lord, and shall glorify your name. For you are great and do wondrous things; you alone are God. Teach me your way, O LORD, that I may walk in your truth; give me an undivided heart to revere your name. I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever.[7]

Who has directed the spirit of the LORD, or as his counselor has instructed him? Whom did he consult for his enlightenment, and who taught him the path of justice? Who taught him knowledge, and showed him the way of understanding?[8]

He stretches out the north over empty space and hangs the earth on nothing. He wraps up the waters in His clouds, and the cloud does not burst under them. He obscures the face of the full moon and spreads His cloud over it. He has inscribed a circle on the surface of the waters at the boundary of light and darkness. The pillars of heaven tremble And are amazed at His rebuke. He quieted the sea with His power, and by His understanding He shattered Rahab. By His breath the heavens are cleared; His hand has pierced the fleeing serpent. Behold, these are the fringes of His ways; and how faint a word we hear of Him! But His mighty thunder, who can understand?[9]

Godly men of the past have written about the greatness and superiority of God. However, the scripture records, “Fools say in their hearts, "There is no God.”[10]

God is beyond human understanding; the infinite vs finite

Can you find out the deep things of God? Can you find out the limit of the Almighty? It is higher than heaven--what can you do? Deeper than Sheol--what can you know? Its measure is longer than the earth, and broader than the sea.^[11] 

O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who has given a gift to him, to receive a gift in return? For from him and through him and to him are all things. To him be the glory forever. Amen.[12]

But, as it is written, “What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him”--these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God's except the Spirit of God.[13]

Great is our Lord, and abundant in power; his understanding is beyond measure.[14]

Of all that can be thought or said about God, His Infinitude is the most difficult to grasp. Even to try to conceive of it would appear to be self-contradictory, for such conceptualization requires us to undertake something which we know at the outset we can never accomplish. Yet we must try, for the Holy Scriptures teach that God is infinite and, if we accept His other attributes, we must of necessity accept this one too.

Infinitude, of course, means limitlessness, and it is obviously impossible for a limited mind to grasp the Unlimited.

The reason for our dilemma has been suggested before. We are trying to envision a mode of being altogether foreign to us, and wholly unlike anything we have known in our familiar world of matter, space, and time.[15]

The problem facing people is how to grasp and understand God’s infinitude. A task suggested by Tozer, is impossible. Words associated with God are, “Omnipotent. Omnipresent. Omniscient”, which mean, God is all-powerful, all-present, and all-knowing. The characteristic of each of these words is infinite. There is no way to comprehend that God is at all places at all times. There is debate on God’s all-knowledge. Calvinists protect God’s sovereignty, by establishing the doctrine of predestination. Their reasoning is that without foreordination, God cannot be all-knowing. Human free will allows that a person has the right to change his or her mind, that being so, God can’t know for certain what a person might choose. Calvinists, rather than supporting God’s Sovereignty, actually deny it –but that’s how we human’s reason.

Jesus, God’s representative on earth

Mohammed, Allah, the pope, Buddha, Hindu gods, Joseph Smith, Mary Eddie Baker, Ellen G. White, Russell/Rutherford, Baha Ulla, a church, a preacher, etc. etc. None of these or any like them can give life or access to God the Father. There is only one person, one agent, who has been designated to offer access to God, and that is Jesus Christ.

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”[16]

Then from the cloud came a voice that said, "This is my Son, my Chosen; listen to him!"[17]

I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture.[18]

Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high,[19]

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.[20]

This Jesus is 'the stone that was rejected by you, the builders; it has become the cornerstone.' There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.[21]

…this is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all--this was attested at the right time.^[22]  

Jesus was the sacrificial lamb. Through his blood we have access to God the Father. It doesn’t matter how religious you are, it doesn’t even matter how often you pray to God the Father; the only access to the Father is through the Son. That’s the way God planned it, and that’s the way it is. There is a haunting statement by Jesus;

Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' Then I will declare to them, 'I never knew you; go away from me, you evildoers.'[23]

No amount of religious work, no number miraculous deeds, not even extensive prophecy is sufficient to assure access to God. Only those who do the will of God will have entrance into eternal blessings. The will of God, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I myself will raise him up on the last day.”[24]  

Trying to understand the infinite God is impossible for human minds. As Tozer wrote “Even to try to conceive of it would appear to be self-contradictory, for such conceptualization requires us to undertake something which we know at the outset we can never accomplish.” The scripture says that Jesus was the “the exact imprint of God's very being,” or in a different version “the exact representation of His nature”. It may be that God in his wisdom sent his son into the world as a human, so that we can relate to Jesus, as human, yet he was the very likeness of God. We see the love of God in Jesus, we recognize the power of God in Jesus, and we notice the relationship Jesus had with God his Father. We focus on Jesus to learn about the heavenly Father. Our relationship with God is through Jesus. We are to do everything in the name of Jesus.

Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.[25]

It is difficult, if not impossible to understand the statement made by John that “God is love”[26]. But, we see Jesus demonstrating love in all that he did. While it’s impossible to comprehend the concept that God is love, we see God’s love in sending his son into the world, and the abounding love of Jesus offering himself as the sacrifice for humanity. Jesus speaking to Philip said, “He who has seen me has seen the Father.”[27] Jesus is God’s connection with people, Jesus is the medium through which people approach God. “…we have an Advocate with the Father, Jesus Christ the righteous.”

People who reject God, because he doesn’t meet there rules of assessment should keep in mind that nowhere is it evenly remotely suggested that God has to justify himself to people. God doesn’t require people to approve of him, he doesn’t seek people to agree with him; God requires obedience, and belief. Those who reject God because they feel he is inconsistent, or not demonstrating his attribute as they think he should, need to stop and face the facts. God is blameless, and righteous. People who reject God because he doesn’t meet their expectations, are putting themselves and their intellect above God’s. That is truly dumb. People need to be honest with themselves. If they reject God, it’s not because God has faults, the problem is with the unbeliever, not God. God doesn’t ask us to agree with him, he asks for faith. As the prophet said, “… Will the clay say to the potter, 'What are you doing?”[28]

… God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.[29]

People can rummage around in the ancient scriptures and find situations which offend their senses. It might be better to acknowledge lack of understanding of those events, rather than assigning fault to God. To set oneself up as the judge and jury of God, is the highest form of idolatry. Jesus has to be the focus and substance of our faith. People can get to know God through Jesus. The reason we are told to look to Jesus is that we can on a human level learn from him. Jesus experienced life the same way as any human, yet he was God’s exact image. Jesus experienced being finite. The scripture addresses his life and his relationship with God the Father. Jesus spent a lot of time in prayer, communicating with God. That might be an indication how people can learn to cope with life’s stresses and doubts.

For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame.[30]

This is an ominous warning to people who give up their belief in God. The tragic reality of people who reject God after drawing close to him through Jesus, is that they are pronounced guilty of personally crucifying him. This warning makes it clear that salvation is through and in Jesus.

---

[1] 1Sam 16:7

[2] Can You Trust Your Own Perceptions? By, Lisa Firestone Ph.D. Psychology Today

[3] Perception and Perceptual Illusions, by Gregg Henriques Ph.D. Psychology Today

[4] We See What We Want to See, by Joseph T. Hallinan. Psychology Today

[5] Isa 55:6-9

[6] Isa 29:13-16

[7] Psa 86:8-12

[8] Isa 40:13,14 

[9] Job 26:7-14

[10] Psa 53:1

[11] Job 11:7-9

[12] Rom 11:33-36

[13] 1Co 2:9-11

[14] Psa 147:5 

[15] Knowledge Of The Holy by A.W. Tozer, chapter 8

[16] Joh 14:6 

[17] Luke 9:35 

[18] Joh 10:9 

[19] Heb 1:1-3

[20] Heb 12:1, 2

[21] Act 4:11, 12

[22] 1Ti 2:3-6

[23] Mat 7:21-23

[24] Joh 6:40

[25] Heb 4:14-16

[26] 1Jn 4:8

[27] Joh 14:9

[28] Isa 45:9

[29] 1Co 1:27-29

[30] Heb 6:4-6

Could it be...?

A scientific community cannot practice its trade without some set of received beliefs. These beliefs form the foundation of the "educational initiation that prepares and licenses the student for professional practice". The nature of the "rigorous and rigid" preparation helps ensure that the received beliefs are firmly fixed in the student's mind. Scientists take great pains to defend the assumption that scientists know what the world is like...To this end, "normal science" will often suppress novelties which undermine its foundations. Research is therefore not about discovering the unknown, but rather "a strenuous and devoted attempt to force nature into the conceptual boxes supplied by professional education".

A shift in professional commitments to shared assumptions takes place when an anomaly undermines the basic tenets of the current scientific practice. These shifts are what Kuhn describes as scientific revolutions - "the tradition-shattering complements to the tradition-bound activity of normal science" New assumptions –"paradigms" - require the reconstruction of prior assumptions and the re-evaluation of prior facts. This is difficult and time consuming. It is also strongly resisted by the established community.[1]

The influencing of religion in education by the political can be traced to a wider movement not of counter-secularization (the re-emergence of religion in public and political context) but a new form of secularization, where the political instead of marginalizing religion has come to dictate the terms of religion in political, here human rights terms, in order to contribute social, political and cultural goals (Gearon 2012). Thus, although the leading philosophical and political lights of eighteenth century European Enlightenment often loathed especially institutional religion (and by which they would have understood both Protestant and Catholic form of religion) they were also seemingly loathe often to remove the term religion entirely from the lexicon of political life. Thus we have: Rousseau's 'civil religion', dispersed in different forms across many works (Rousseau 1914; 1997a; 1997b), Kant's hopes for the 'founding of the Kingdom of Heaven on earth', permeating especially the later works of Kant (1991; 1996), and Dewey's (1991) 'common faith'. Roux's advocation of a new and political dimension, a new 'paradigm' in religious education is part of this historical genealogy What has become the norm (or an attempted norm) in European religious education is moving to becoming a norm worldwide, as we have seen from the above comments from Durham (2012: 4). …. Amongst western countries that included religion as a curriculum subject as the state in the nineteenth century took responsibility for education, schools divided along those Catholic and Protestant denominational lines formed by the Reformation. In England, a dual system of church and community schools provided: (a) religious education along said denominational lines and (b) religious education in state schools which attempted to cater for children across this divide, by a 'non-denominational' religious education. In effect however in both (a) and (b) Christian scripture and some theological perspective was in England the form of religious education until the 1950s. Today, the scriptural-theological approach is largely limited to schools of a religious character. That is, there has been a marked and progressive decline in scriptural-theological approaches within religious education. A similar paradigm shift has been identified by Roux in South Africa, away from Christian and Bible-centred approaches to a multi-religious and multi-cultural approach. The outline of the pattern in England therefore applies not simply to there but to many other national and international contexts.[2]

Despite the Reformers’ maxims of sola fide and sola Scriptura, the early Patristics profoundly impacted a number of doctrines examined during and after the Reformation, including ecclesiology. Careful examination of the history of Christian dogma reveals both the reasons for Patristic impact on ecclesiology and also the extent of that impact. Despite many clearly unscriptural teachings and numerous evidences of the lack of regeneration in most of the church fathers, the writings of these men have left a distinct mark on the doctrine of the church as taught in Protestant denominations and in many Baptist churches. …. While most present-day Protestant denominations profess faith in Christ alone on the basis of the Scriptures alone as the means of salvation, the universal church theory, episcopal hierarchy, classes of clergy, and confessional assent to efficacious sacraments stand as vestigial organs in the evolution of an ecclesiology purported to have been forsaken during the Protestant Reformation. In this way, the early patristics heavily and lastingly influenced ecclesiology throughout the centuries.[3]

For the last two centuries at least, biblical scholars have had greater access to scriptural texts than most students and teachers before them. The compilation of scriptures into a single volume has made it possible for individuals to be able to read and study the ancient scriptures in their native tongue. Even with individual access to scripture, the predominant doctrines of Christianity are closely aligned over the spectrum of denominations. Could it be, that tradition rather than scripture, has been the standard to which scholars have adhered? Catholicism and Orthodoxy put a lot of weight into Patristic teachings. Protestantism while claiming to be more scriptural, in practice is as deeply entrenched in tradition as either the Catholic or Orthodox Churches. For that matter, the entire Christian spectrum in heavily influenced by tradition. As Bronsveld indicated many of the traditions handed down through history are not scripturally based.

The Catholic Church gets around its non-compliance with scripture by having its doctrine that the Bible is right as interpreted by the Church (Catholic). That’s very convenient. To me it is not difficult to understand that later Christian leaders would have had a more accurate understanding of apostolic teaching, than early scholars; later scholars had access to more copies of the original texts. The Didache written somewhere from late in the first century to late in the second century, is not of the same caliber as the texts included in the canon. Its elaborations go beyond scriptural teachings. It does not accurately reflect apostolic teaching. As for the early Christian fathers, I believe we should emulate their faith rather than perpetuate their teaching.

The various translations available to scholars today is unprecedented. Even with the proliferation of translations, tradition still wields a heavy influence. None of the main translations of the New Testament use anything other than church when translating the Greek ekklesia. I found three or four that used assembly, congregation and community. Any Greek lexicon you look at will give a more accurate translation. Could it be, that tradition is preferred to truth, because it protects the historical Church?

For a while I worked alongside a profane old man, who, when things weren’t go fast enough would say something was, “As slow as the second coming of Christ.” He’s not the only person to mock Christ’s supposed return.

Historically it is quite doubtful whether Christ ever existed at all, and if He did we do not know anything about Him, so that I am not concerned with the historical ques­tion, which is a very difficult one. I am concerned with Christ as He appears in the Gospels, taking the Gospel nar­rative as it stands, and there one does find some things that do not seem to be very wise. For one thing, He certainly thought that His second coming would occur in clouds of glory before the death of all the people who were living at that time. There are a great many texts that prove that. He says, for instance, Ye shall not have gone over the cities of Israel till the Son of Man be come. Then He says, There are some standing here which shall not taste death till the Son of Man comes into His kingdom; and there are a lot of places where it is quite clear that He be­lieved that his second coming would happen during the lifetime of many then living. That was the belief of His earlier followers, and it was the basis of a good deal of His moral teaching.[4]

Could it be, that Jesus was wrong, or, could it be, that scholars have ignored, or misinterpreted the scripture?

For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.[5]

Truly I tell you, this generation will not pass away until all these things have taken place.[6]

Repent then. If not, I will come to you soon … only hold fast to what you have until I come … I am coming soon…[7]

As pointed out by the atheist Bertrand Russell, Jesus stated clearly that he would return within the lives of some of those hearing his teaching. It is generally accepted that the first Christians believed in the imminent return of the Lord. Unless we intend to deny the Lord’s words, we must accept that Jesus did what he said he was going to do! No theory supporting anything other than Jesus doing what he said he would do is acceptable. To suggest that God or Jesus intended to do something, but failed, is absolute sacrilege. If Jesus couldn’t be trusted to return as he said he would, why should he be considered trustworthy regarding anything else he said? “… Although everyone is a liar, let God be proved true, as it is written, ‘So that you may be justified in your words, and prevail in your judging.’”[8] Could it be, that tradition has masked the truth, that we have been fed lies? Could it be, that the wild theories of men require a climactic event to frighten people into accepting those doctrines? There is more than enough evidence indicating that Jesus planned to return while many of his audience were living. I believe Jesus did what he said he would do. Can I explain all the details of that event –no! But, does that bother me –no! My faith is in Jesus and his word, not in my understanding. I am expected to believe, not understand.

I believe Jesus indicated what events would be connected with his return. There is as far as I know, no corroborating historical evidence of his return, but history doesn’t provide evidence of Jesus’ resurrection either. If we have to have historical or scientific proof, we don’t need faith. That is dangerous ground, because we know that without faith it is impossible to please God.[9] There needs to be a paradigm shift, hanging on to tradition doesn’t cut it –faith must be based on God’s word. The song, 'Old Time Religion' by David Houston, may have catchy phrases and a sense of going back to one’s religious roots. Those are roots that need to be reviewed. Religious jingles are no substitute for truth. If you don’t believe that Jesus did what he said he would do, you need to question what you do believe. God spoke through the bad prophet Balaam, “God is not a human being, that he should lie, or a mortal, that he should change his mind. Has he promised, and will he not do it? Has he spoken, and will he not fulfill it?”[10] Could it be, that people believe only what they already believe, and are not willing to test their beliefs against scripture? It is difficult to break away from tradition. It is very hard to see anything you don’t already believe. Jesus taught his disciples:

So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened.[11]

Judgment:

Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.[12]

Then He began to denounce the cities in which most of His miracles were done, because they did not repent. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.”[13]

But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment.[14]

The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.[15]

For not even the Father judges anyone, but He has given all judgment to the Son, so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.[16]

For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.[17]

Now judgment is upon this world; now the ruler of this world will be cast out.[18]

But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you."[19]

He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day.[20]

And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.[21]

Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' Then I will declare to them, 'I never knew you; go away from me, you evildoers.'^[22]

When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left.[23]

Jesus said to them, "Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.^[24]

There are many and varied theories on judgment. However, most of them, if not all, focus on an end of time judgment.

Where direct Greek influence, however, can be predicated, pure soul-immortality is found (compare The Wisdom of Solomon 8:19, 20; 9:15 (but Wisd's true teaching is very uncertain); Enoch 102:4 through 105; 108; Slavonic Enoch; 4 Macc; Josephus, and especially Philo). According to Josephus (BJ, II, viii, 11) the Essenes held this doctrine, but as Josephus graecizes the Pharisaic resurrection into Pythagorean soul-migration (II, viii, 14; contrast Ant., XVIII, i, 3), his evidence is doubtful. Note, moreover, how Luk_6:9; Luk_9:25; Luk_12:4, Luk_12:5 has re-worded Mar_3:4; Mar_8:36; Mat_10:28 for Greek readers. In a vague way even Palestinian Judaism had something of the same concepts (2 Esdras 7:88; 2Co_4:16; 2Co_12:2), while it is commonly held that the souls in the intermediate state can enjoy happiness, a statement first appearing in Enoch 22 (Jubilees Mat_23:31 is hardly serious).

For the reasons given above, references in the Old Testament to the resurrection doctrine are few. Probably it is to be found in Psa_17:15; Psa_16:11; Psa_49:15; Psa_73:24, and in each case with increased probability, but for exact discussions the student must consult the commentaries. Of course no exact dating of these Psalm passages is possible. With still higher probability the doctrine is expressed in Job_14:13-15; Job_19:25-29, but again alternative explanations are just possible, and, again, Job is a notoriously hard book to date (see JOB, BOOK OF). The two certain passages are Isa_26:19 margin and Dan_12:2. In the former (to be dated about 332 (?)) it is promised that the “dew of light” shall fall on the earth and so the (righteous) dead shall revive. But this resurrection is confined to Palestine and does not include the unrighteous. For Dan_12:2 see below.[25]

By the end of the second century BCE., resurrection was affirmed at a greater length- The resurrection hope enabled the martyrs of 167-65 to endure, says 2 Maccabees 7 and the Wisdom of Solomon (2: I 2 3:9) takes up a hypothetical case of a righteous man who is attacked and killed by the wicked, but says of the righteous in general; "In the time of their visitation they will shine forth, and will run like sparks through the stubble. Trev will govern nations and rule over peoples, and the Lord will reign over them forever" 3:7-8i. By the first century CE, the resurrection hope had become so firmly established as a Jewish belief that when Jesus told his friend Martha that her brother Lazarus would rise from the dead, she responded. "I know that he will rise again in the resurrection on the last day' (John 11:24). The most conservative Jews of the time the Sadducees, still considered resurrection a newfangled idea (Matthew 22:23), but they were a small minority.

Why the difficult concept of resurrection? Jews in the second century BCE would have known about the Greek concept of an immortal soul, separable from the body, and a much easier way to think about life beyond the death of the body. The understanding of what it is to be human that they had inherited from ancient Israel was very, different from that of the Greeks. However, and that explains it. The Jews did not think of human beings as composed of three separable parts---body, soul, and spirit---but as whole, “animated bodies,” rather than “incarnated souls.” The Hebrew word nephesh, which is frequently translated as "soul," is not used to refer to something that can he separated from the body and live apart Iron it. In the creation story. God is said to have formed a body, then breathed into its nostrils the breath of life and it became a “living soul” or, better, a “living person” (Genesis 2:7). To be human required having a body, as the Jews understood it, and so if there could be life after death it must invoke a resurrection.[26]

When Jesus spoke of the “last days” or the “end” as recorded in the gospels, he was speaking of the end of the Jewish nation as God’s people and the end of their religion. The destruction of the temple, circa 70 CE, was a critical event in the removal of Israel’s relationship with God. Speaking of the new era Jesus said,

“Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgment, but has passed from death to life.”[27]

The concept of a final judgment is incompatible with the hope and assurance in God’s grace. Jesus statement says that believers are not under judgment, they are assured of life. “…present yourselves to God as those who have been brought from death to life...”[28]

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh…[29]

The model of judgment in which those being judged do not know the outcome, is incongruent with the confidence we have as God’s children.

May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.[30]

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. This Spirit he poured out on us richly through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs according to the hope of eternal life.[31]

Could it be, that tradition has clouded our minds to the reality that the judgment Jesus spoke of was for Israel and all those who lived and died, before, and during the period of Israel’s relationship with God?

Others have addressed the apparent inconsistency concerning judgment; one attempt to harmonize judgment and assurance is to accept the compromise suggested-                                           

Christians, however, are exempted from the judgement process. The Gospel seems to be proposing that Christians have by-passed any eschatological judgement process by entering into eternal life simply by their acceptance of Jesus and his message. Furthermore, the eternal life they have gained will continue beyond physical death in the heavenly realm to which Jesus has returned.[32]

Could it be, that a better resolution would be to discard the traditional end of time judgment, for the more realistic judgment of all who lived and died in eras before the end of Israel’s relationship with God? I don’t see those who teach the “rapture” doctrine, letting go of their belief. I don’t see millennianists letting go of tradition in favour of a more harmonious future. Could it be, that all of the weird and wonderful theories of “the end of time” are just that –theories.

Do not be ashamed, then, of the testimony about our Lord or of me his prisoner, but join with me in suffering for the gospel, relying on the power of God, who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace. This grace was given to us in Christ Jesus before the ages began, but it has now been revealed through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. For this gospel I was appointed a herald and an apostle and a teacher, and for this reason I suffer as I do. But I am not ashamed, for I know the one in whom I have put my trust, and I am sure that he is able to guard until that day what I have entrusted to him.[33]

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[1] The Structure of Scientific Revolutions, by Thomas S. Kuhn

[2] The paradigms of contemporary religious education, by Liam Gearon

[3] The Influence of the Patristics on the Development of Protestant Ecclesiology, by Pastor Bronsveld. Headwaters Baptist Church.

[4] Why I Am Not a Christian,  Bertrand Russell

[5] Mat 16:27, 28

[6] Mat 24:34,

[7] Rev 2:16, 25, 3:11  

[8] Rom 3:4 

[9] Heb 11:6

[10] Num 23:19 

[11] Luke 11:9, 10

[12] Mat 10:14,15

[13] Mat 11:20-24

[14] Mat 12:36

[15] Mat 12:41, 42

[16] Joh 5:22-24

[17] Joh 5:26-29

[18] Joh 12:31

[19] Act 24:25 

[20] Joh 12:48

[21] Act 10:42

[22] Mat 7:21

[23] Mat 25:31-33

[24] Mat 19:28 

[25] ISBE

[26] Handbook of Death and Dying, edited by Clifton D. Bryant

[27] Joh 5:24 

[28] Rom 6:13 

[29] Rom 8:1-3

[30] Col 1:11-14

[31] Tit 3:4-7

[32] The Theology of Judgement in the Fourth Gospel, by Alan Charles Blackwood, p.13

[33] 2Ti 1:8-12