Post #22 1700 Years of the Nicene Creed - Part One: "and ascended into heaven"

 

Introduction:

    As we continue through our study of the Nicene Creed, we come to that portion of its confession of Christ and His work that speaks to His ascension. The Nicene Creed uses four words to affirm this doctrine: "and ascended into heaven."

   In the words of Bible teacher R.C Sproul, Christ's ascension puts an exclamation point on entirety of Christ's first coming. Two scriptures give us the beginning and ending points of the forty- day period of time between Jesus' resurrection from the dead and His ascension into Heaven. Matthew 28:1 states: 

"Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave." 

    The other endpoint that would occur forty days after Jesus' resurrection represents what was Jesus' ascension into Heaven. Acts 1:1-3 

"The first account I composed, Theophilus, about all that Jesus began to do and teach, 2 until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen. 3 To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God." 

     Much of course occurred in that 40 day period of time. By beginning to focus upon the scriptures that speak of the event of Christ's ascension, we can begin to see why this event is so crucial to our understanding and worship of our Great God and Savior, Jesus Christ.

What Jesus had to say about His own ascension.

      Jesus Himself had predicted during His trials and journey to the cross that He would  ascend and sit at the right hand of God the Father in Luke 22:69, 

"But from now on the Son of Man will be seated at the right hand of the power of God.” 

    Such a statement is important and reminds us that Jesus' ascension into heaven was only possible because of His willing "descension" from heaven to earth, in the virgin birth of His incarnation and ultimately into His passion or sufferings on the cross.

     The ascension as an event is recorded in the Gospels and in Acts. For now, I just want to list the scriptures that record this event. Why? To remind the reader that this was no myth or fictional hallucination in the minds of the New Testament authors. This event really happened, in time and space, in history and among eyewitnesses.

Mark 16:19 "So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God."

Luke 9:51 "When the days were approaching for His ascension, He was determined to go to Jerusalem."

Luke 24:50-51 "And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51 While He was blessing them, He parted from them and was carried up into heaven."

John 6:62 "What then if you see the Son of Man ascending to where He was before?"

John 20:17 "Jesus said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’”

Acts 1:9 "And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight."

How the ascension gives us a window into the glory of the exalted Jesus confessed by the Nicene Creed.

    The Baptist Faith and Message 2000 not only summarizes belief in the physical ascension of Jesus into Heaven, but also how it relates to three other significant truths: His resurrection, His return, and His activity in the lives of Christians today.  This is what the BFM 2000 states: 

"He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord."

    That statement summarizes for us the connection we as Christians have to the resurrection of Jesus Christ and all that He is and accomplished.  Each of the major events of our Lord's lives, a window is given through which we can see increasing manifestations of His glory.

    For example, in His incarnation and virgin birth, the angels are depicted as singing "glory to God in the highest". Later at His baptism, the voice of the Father is heard speaking from Heaven: "This is my beloved Son in whom I am well pleased." In the midst of His earthly ministry Jesus reveals His pre-incarnate Divine glory to his disciples atop the Mount of Transfiguration. Even in His cross, scripture repeatedly states that the glory of His love is demonstrated.

    The cross for many Christians represents the epicenter of Christian devotion - and rightly so - being that it is at the cross where humanity and Deity meet, being that the One Person who is humanity and Deity accomplished the necessary redemption. 

    The windows of glory continue in what is considered the most important event, the resurrection of Jesus from the dead.  It is this event which, according to 1 Corinthians 15:1-20, is the article upon which the validity and reality of Christian faith rises or falls.  Without confessing one's trust in Jesus' death and resurrection, salvation cannot be applied.

    As scripture marches forward, especially in the Gospels, Acts 1, and 1 Corinthians 15:1-10, we see the glory of Jesus Christ seen yet through another set of windows - His post-resurrection appearances.  

    It was Jonathan Edwards that once stated: "grace is but glory begun and glory is but grace completed." It is in those twelve post-resurrection appearances of our Lord, over a period of 40 days, that we see the early disciples established and solidified in their faith, and getting ready for what will be their message to a lost and dying world: "He is Alive!"

    All of these key events: Jesus' incarnation/virgin birth; earthly life, crucifixion, resurrection and appearances give us windows into His glory.

    However, there is one event that not only gives us a window, but a grand, sweeping bay window into the glory of the God man - the ascension. There is no denying how much is suddenly opened up to us in the ascension of Jesus Christ.  It seems that once He had ascended, the New Testament explodes with scripture after scripture describing and applying the significance of the ascended Jesus to Christian identity and living. A few of these scriptures will serve to prove what we are talking about in this post:

Romans 8:34 "who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us."

Ephesians 1:20  "which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places."

Colossians 3:1  "Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God."

Hebrews 1:3 "And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high."

Hebrews 8:1 "Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens."

1 Peter 3:22 "who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him."

Closing thoughts

     In the next post we will continue expounding upon the Nicene Creed's confession of Jesus' ascension into Heaven by noting His three-fold work in Heaven and how the ascension ties us to what will be His second coming. 

A Brief Response To Kirk Cameron's Denial Of Eternal Conscious Punishment. What Jesus And Peter Teach On Hell

Introduction:

    What prompted me in part to write this post was well-known Christian personality, Kirk Cameron, recanting his belief in the traditional or historic orthodox teaching on the eternal punishment of unbelievers in favor of what is called "annihiliationism" here Are We Wrong About Hell? | The Kirk Cameron Show Ep 86 and a summary article here Kirk Cameron changes stance on doctrine of Hell | Podcast.  

    The Baker "Dictionary of Evangelical Theology" (edited by Walter A. Elwell, 2nd edition), defines annihilationism in its article on page 64:

"Annihilationism expresses the position of those who hold that some, if not all, human souls will cease to exist after death."  

    Norman Geisler in his "Baker Encyclopedia of Christian Apologetics", page 22, offers this definition of the position:

"Annihiliationism is the doctrine that the souls of the wicked will be snuffed out of existence rather than be sent to an everlasting, conscious hell. The existence of the unrepentant will be extinguished, while the righteous will enter into everlasting bliss." 

    Cameron noted he was influenced by evangelical author Edward Fudge. I won't take the time or space to present Fudge's arguments for his "annihilationism" view, only to note the link to his website, including a summary written by him that distills his exhaustive 500 page book "The Fire that Consumes" is found here:  Edward Fudge Ministries - Joyously drawing water from the springs of salvation Isaiah 12:2-3.

Weaknesses I find in annihilationism 

    

    As I looked over Fudge's website, summary article, and insights into the ongoing discussion of the fate of those persons who die in their sins apart from faith in Jesus Christ, I found two areas that I would classify as a weakness. If I had more time I could do a much deeper dive, since the subject merits further study. In a moment I'll present below all the Scriptures that detail Jesus' and Peter's teaching on the doctrine of conscious torment in Hades now and Hell for eternity. 

    The first weakness in Fudge's case seems to be that not enough attention is paid to those Scriptures that speak about the resurrection of the unrighteous to "everlasting contempt" (Daniel 12:1-3), or as Jesus terms it "the resurrection of the unjust (John 5:25-29) and John's description of such a final resurrection of the wicked in Revelation 20:11-15. If indeed unbelievers are to cease in their existence post-mortem, what does one do with the Scriptural revelation of such a resurrection, which evidently implies conscious existence of such souls now who are then raised to face God in the final judgment and to have bodies that endure for eternity?

    The second weakness I found in the annihilationism presented by Fudge is his insistence that those who advocate conscious, eternal punishment draw from the philosophy of Plato and the immortality of the soul. I have read Plato's "Phaedo" and "Timaeus". Although he developed the Greek view of the soul's immortality, his view and what we find in Scripture about conscious existence after death are different. The most notable difference is that the Biblical portrayal includes the doctrine of the resurrection, which the Greeks deny. Further, many of those authors I've read that champion the conscious and eternal torment of unbelievers do not cite nor borrow from Plato. 

A reminder of the compassion and listening ear we need to have when approaching the doctrine of Hell.

    As I mentioned, if I had more time, I would give further reason why annihilationism as a position does not square with what we find in the teachings of Scripture on the doctrine of eternal punishment. It goes without saying that we are to ever approach this subject with deep humility, prayer, and with an ear to what the Scripture's say. Anyone who can study this subject without a sense of disturbance in their heart have not grasped the gravity of the plight of unbelievers nor understood how God Himself repeatedly says He does not rejoice in the destruction of the wicked (Ezekiel 18:33 for example). 

    Moreover, compassion and sorrow for the lost are needed. Anyone who researches this topic must also recognize God is a good God who is equally just in His punishment of those who willfully reject His salvation and merciful by "having mercy upon whom He has mercy" to prompt anyone to receive such salvation. 

What Scriptures teach about conscious eternal punishment in Hell

Jesus' Teaching on Hell

    In my own study of Jesus' teachings on various subjects, it is surprising to see how often he mentions "Hell" in comparison to other topics:

1. Heaven = 34 times
2. Salvation = 21 times 
3. Hell = 17 times
4. Love = 17 times
5. Money = 12 times
6. Prediction of his crucifixion = around 10 times
7. Not judging people = 3 times

    Further study reveals Jesus' description of hell, which matches the Old Testament understanding but with far more detail. I'll only mention Scriptural references. As I have studied all the below passages over the years, I'm struck by the overwhelming insistence Scripture makes on how, sadly, unbelievers will endure conscious, eternal punishment. Jesus taught this point more than any other author in the Word of God.

1. Unquenchable Fire   
Mark 9:43 compare Num 16:25; Ps 106:17,18

2. Everlasting Fire      Matthew 18:18

3. Outer Darkness      Matthew 25:46

4. Gates of Hell          Matthew 16:18 compare Ps 9:13; Is 38:10

5. Place of conscious existence. Luke 16:25-28

6. Place of wailing, weeping and gnashing of teeth. 
Mt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28

7. Place of constant burning and stench. 
Matt 5:22, 29-30; 10:28; Matt 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5

    In sum, Jesus is carrying on what God revealed in the Old Testament with far more specific and pointed detail in all his parables, teachings and sermons. The question now is: what did his followers, the Apostles, teach on this subject? One of them, the Apostle Peter, will be the focus of our attention for the remainder of today's post.

The Apostle Peter's teaching on Hell in 2 Peter

    For sake of space, I'll limit my remarks to Peter's teachings. The Apostle Peter's statements on Hades (or Hell) align with Jesus' teachings. Peter also emphasizes on several ocassions the presence of demonic beings in hell. 

1. Hell will be a destructive place. 

    2 Peter 2:1 refers to false teachers bringing upon themselves "swift destruction" and in 2 Peter 2:3 we see reference to "destruction" and "judgment". Peter uses similar terms in 2 Peter 2:4,9,12. In 2 Peter 2:4 we see specific reference to certain fallen angels who are being held in reserved judgment. 

    The rebellion mentioned here occurred either in the ancient cosmic rebellion led by Satan in Revelation 12:4,7-9 or the abomination of certain demons taking on human form to commit immorality with the daughters of men in Genesis 6:1-4. Jesus describes both Hades and the final Lake of fire as being places of destruction with destructive fire in Matthew 18:18 and Mark 9:43. 

2. Hell will be a dark place

    As Peter and Jesus both teach, Hades and the final place of the Lake of Fire will not only be destructive, but dark places. Peter once again mentions how in Hell there are places that are extremely dark (2 Peter 2:4 "pits of darkness"; 2:17 "black darkness"). As he did in his descriptions of hell's destructiveness, the darkness of hell is heightened by the presence of demons (2 Peter 2:4) Jesus teaches how hell will be a place of "outer darkness" (Matt 25:46). 

    Many people over time have question what appears to be two conflicting descriptions of hell (both Hades and the Lake of Fire) as being places of fire and darkness. If there are unquenchable fires burning, how can there be darkness? Let the reader be reminded of what takes place when a major fire occurs: there are flames for sure, however there is thick dark smoke that makes seeing the flames hard to see. 

    To heighten this image to the level of the types of fire and darkness occurring in Hell escalates the picture. When we add in the frightening details of demonic beings more frightening than those that even roam freely on this earth, it ought to cause even the most hardened sinner to be moved to responds to God's saving call of salvation. 

What Jesus and Peter both teach on escaping hell

    Jesus repeatedly taught that He alone was the way, the truth and the life and that no man could come to the Father but by Him (John 14:6). To escape hell is simple: believe on the Lord Jesus Christ for the forgiveness of sins. (John 3:16). 

    

    To not believe on the Lord Jesus Christ is to remain settled in your decision against Christ and preference of Hell over Him. (John 3:17-19, 3:36) The Apostle Peter as well urges His listeners both before 2 Peter 2 in 2 Peter 1:3-4 and after in 2 Peter 3:18 to know Christ and continue partaking of Him in faith. 
    

    All of the warnings and disturbing realities of 2 Peter 2 give readers reasons for avoiding the awful realities of hell. 2 Peter 3:17 urges readers to be on guard against the false teachers and seductions of this age so as to not get sucked into their ways. 

    Avoiding hell is a matter of relying upon the Spirit of God to do as commanded in 2 Peter 3:18 "but grow in the grace and knowledge of our Lord and Savior Jesus Christ." We are saved by grace through faith alone apart from the law and we are being saved by a grace that is not lawless.  Both Peter and Jesus both explain clearly the only escape from Hell - namely Jesus Christ. 

Post #21 1700 Years of the Nicene Creed - "and the third day He rose again, according to the Scriptures"

Introduction:

    We now come to that part of the Nicene Creed that covers what may be the Nicene Creed's center of gravity - the doctrine of Christ's resurrection. As we dwell on this phrase "and the third day He arose again, according to the Scriptures", the immediate reference is from 1 Corinthians 15:3-4. Paul writes in 1 Corinthians 15:3-4 "For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures."

    What is remarkable about these two verses is that they form part of an ancient Christian credal statement that was current in Paul's day. Many New Testament scholars of all stripes have concluded that Paul's material derives from what the early Christians were reciting shortly after Christ's resurrection. Most would place this creedal material within five years or less after the event of the empty tomb. Paul's inclusion of this material in his letter to the Corinthians (itself dated roughly 55 A.D.) means he acquired it most likely from the time he was converted in 34 A.D. or when he received during his time in Arabia as we read of in Galatians 1. Either way, this early creed gives us the earliest evidence of what the early Christians understood about the cause of Jesus' empty tomb - He had risen from the dead! 

    When the Council of Nicea met in 325 A.D. to draft the original Creed of Nicaea, as well as the update of the creed that we have studied in this series from the Council of Constantinople in 381 A.D., the goal of the Creed was to confess the faith once and for all delivered to the saints. At the time of both editions of the creed in the 4th century, many heresies were attempting to redefine the Biblical teaching on Christ. There were movements within the church such as Arianism that denied Christ's deity. There were also movements outside of Christianity that denied fundamental doctrines of the Christian faith, including Manichaeism and Gnosticism. My point in mentioning this is to remind us that Creeds served as much of an apologetic need (that is, defending the Christian faith) as they did a confessional need in worship services of gathered Christians on Sunday morning. I won't say too much more beyond this regarding our need to defend the resurrection of the Lord Jesus Christ. For those readers who are interested in knowing the evidential and historical arguments for Christ's resurrection, please click the following link to a post I wrote back in 2019 here Growing Christian Resources: How to show and know that Jesus raised from the dead.

Why the resurrection of Jesus Christ from the dead is so central to Christian faith and practice. 

   The Nicene's Creed's co-opting of this phrase from 1 Corinthians 15:3-4 reminds us of the importance of creeds in the life of the early church. They function as summaries of what the church has always taught and what is essential to confess as a follower of Jesus Christ. Notice the follow reasons why the resurrection of Jesus is the most important truth of Christianity, life and existence...

1. The resurrection provides the basis for truth, meaning and life's purpose.

    To begin, the clearest statement found in the Bible on the significance of Christ’s resurrection from the dead is found in 1 Corinthians 15:19-20a “If we have hoped in Christ in this life only, we are of all men most pitied. (20) But now Christ has been raised from the dead…". All Christianity, and life and the entirety of existence rises or falls with this doctrinal and historical reality. 

2. The resurrection is the only explanation for the beginnings and spread of Christianity.

    Christ’s empty tomb, post-mortem appearances, the sudden switch of the disciples’ skepticism to robust faith and the early church can only be explained by the historical, physical, supernatural resurrection of Jesus from the dead. 

3. The resurrection of Jesus is the power-source behind the preaching of the Bible.

    Christian doctrine would be jeopardized (1 Corinthians 15:1-11) as well as Christian preaching and the church itself if Christ had not risen from the dead (1 Corinthians 15:12-19). Moreover, any ability to derive hope in this present life must be abandoned if Jesus Christ had never risen from the dead (1 Corinthians 15:20-28). For finding the purpose of existence and hope for the future, such quests must be abandoned if indeed Jesus Christ’s resurrection never took place (1 Corinthians 15:29-58). 

4. Jesus' resurrection is the basis for worship and adoration of God.

    But praise be to God – Jesus has risen – and thus we serve a risen, exalted Savior! The existence, reality and identity of the true and living God of the Bible is verified chiefly by the fact that He is credited with raising Jesus from the dead (Romans 6:4-11; Romans 8:11; 1 Peter 1:3). Jesus’ own Deity and true humanity are both verified by this event (John 10:17; Romans 1:1-3; Romans 9:5). Christ’s resurrection from the dead –deemed “firstfruits” in 1 Corinthians 15:20b, guarantees the Christian’s future glorified transformed resurrection body at His return (1 Thessalonians 4:13-16; 1 Corinthians 15:42-58). 

5. Jesus' resurrection validates the truth of the Bible.

    Christ’s resurrection also has made certain all of the prophecies and predictions pertaining to the rest of the Old Testament saints in the resurrection of the righteous, of which we will be a part (Job 14:14; Daniel 12). The Kingdom of darkness and Satan himself stand condemned and defeated as a result of Jesus’ resurrection from the dead (Colossians 2:11-12; Hebrews 2:11-14; 1 Peter 3:18-20). 

6. The resurrection of Jesus is relevant for the power to live the Christian life today.

    To summarize – Jesus’ resurrection stands as the epicenter of Christian experience, doctrine, history, the present and future hope for all who believe. As Paul and the early Christians confessed such truth, and just as the Nicene Creed affirms this as essential to the faith as the confession of the Trinity or Christ's deity and humanity, we confess: "and the third day He rose again, according to the Scriptures". 

    

Post #20 1700 Years of the Nicene Creed - "He suffered and was buried" - Did Jesus Christ Descend Into Hades?

Introduction:

    As we continue in our series on "1700 Years of the Nicene Creed", we come now to that part of the creed that confesses the suffering and burial of our Lord. In the Apostle's Creed, we find a section that confesses similarly the burial of our Lord, with an additional phrase, though added later in the Apostle's Creed's development, yet served to explain why our Lord's burial is just as important as He being "crucified under Pontus Pilate" and "raised from the dead on the third day". That additional phrase in the Apostle's Creed reads:

"He descended into Hell" or as some more recent versions translate "He descended to the dead" (see The Apostles' Creed | Reformed Standards ). 

    The family resemblance between the earlier Apostle's Creed and it's larger cousins "The Creed of Nicaea 325" and "The Nicene-Constantinopolitan Creed of 381) have been compared by earlier scholars such as Phillip Schaff in his work on the early Christian creeds. 

    The suffering and burial of Jesus Christ was confessed in both editions of the Nicene Creed (325 and 381). Dr. Tom Nettles, Professor of Historical Theology at The Southern Baptist Theological Seminary in Louisville, Ky, has noted how the early church fathers affirmed the descent of Christ into Hades as part of His overall humiliation and suffering for the sake of His people, so that they would not have to undergo the same as a consequence of their uniting to Him by faith (to read Dr. Nettles full article, click here He Descended Into Hell | Modern Reformation. ). 

    These brief observations lead me to believe that a case can be made for using the doctrine of Christ's descent into hades as a way of explaining the meaning and significance of the Nicene Creed's statement: "He suffered and was buried". 

    What I want to do in this post is to use the historic doctrine of the descent of Christ into Hell as a means of expounding this phrase of the Nicene Creed "He Suffered and was buried". 

Jesus Proclaimed Victory Upon His Death And Burial

       If one were to read church fathers such as Clement of Rome, Clement of Alexandria, and Origen, such early writers expressed the work of Christ's descent into Hell as part of his overall work of suffering and humiliation. More importantly, the Biblical record itself provides enough Scriptural data to construct a picture of what Jesus did in the intervening time between His death and resurrection. 

    The four Gospels detail the events of Christ's death, burial and resurrection.  The remainder of the New Testament (Acts, 21 Epistles and Revelation) unfold the meaning what He achieved. The Apostle Peter in his first epistle aims to show how we as Christians ought to stand firm in God's grace (1 Peter 5:12). Peter's letter ties in our ability to stand in such grace to what Jesus Christ accomplished.  1 Peter 3:18-20 will act as our telescope to view the New Testament passages that reference the events that transpired after Jesus "suffered and was buried". To do this, we will consider the following two main thoughts:

A. The Purpose of Christ's Accomplished Work - reconciliation.  1 Peter 3:18

B. The Proclamation of Christ's Accomplished Work - Victory.  1 Peter 3:19-20

    Let's note that first point.

A. Purpose of Christ’s Victorious Work – Reconciliation 3:18 

i. What did He do? He died 

    He died for sins.  As Dr. Danny Akin of Southwestern Baptist Theological Seminary once noted: "He lived the life I couldn't live and He died the death I should have died."

ii. Whom did He die for? The unjust 

Romans 5:6-8 states - "For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us." 

     Jesus' death on behalf of sinners accomplished two necessary effects required for reconciliation with God. The first necessary effect was expiation, that is, the removal of the cause of God's wrath upon us - our sin (Romans 5:10). The second effect had to do with propitiation, that is, the satisfaction of God's wrath (1 John 2:2). Below in the next thought (point "iii"), we see why expiation (taking away of sin) and propitiation (satisfying wrath) are necessary for reconciliation.

iii. Why did he die? To bring us to God (reconciliation) 

Dr. Michael Horton notes: 

"The result of God's wrath being satisfied is reconciliation. Just as we are first of all passive subjects of God's wrath when God propitiates, we are passive subjects of God's reconciliation at the cross.  We do not reconcile ourselves to God; God reconciles Himself to us and us to Him."1

iv. How did He do it? Death and resurrection

    Christ's death, burial and resurrection are at the heart of the Gospel (1 Corinthians 15:1-4). The New Testament mostly focuses upon Christ's death and resurrection.  However, what went on during the three days He was buried is not explained in near as much detail as the two book-ends of the Gospel: namely Christ's death and resurrection.  

     Death and Resurrection serve to explain how Christ accomplished what he achieved. What He did in His burial (down below) reveals some of the behind (and under) the scenes work He did in insuring our ability to walk as believers in His Victorious work. 

B. Proclamation of Christ’s Victorious Work – Victory 3:19-20 

i. What did He do between His death &    resurrection? Proclaimed victory 3:19 

    John MacArthur has perhaps explained this text better than just about everyone I've read or heard: 

"He was announcing, proclaiming (and) heralding a triumph. About what? It must be pretty obvious, about His triumph over sin, about His triumph over death, about His triumph over hell, about His triumph over demons, about His triumph over Satan." 2

ii. To whom did He proclaim His victory? The  demons reserved for judgment. 3:19-20 

         If we were to attempt to offer an outline of what Jesus did between His death and resurrection, we could maybe understand why He went to proclaim His victory to the demonic realm.  Much activity was done by Christ in this short-span of time. 

         First He went immediately into the presence of His Father by way of the Holy Spirit in his human spirit to present His once and for all sacrifice (Hebrew 9:15). 

          Next, He went down into those regions of hell where some of the demons (especially those who rebelled in Noah's day) are being reserved for judgment. 

          Thirdly, Christ would had released the Old Testament saints from the righteous realm of the dead (i.e. paradise) to lead the captives out to where they could come with Him to where the saints go in this age (Ephesians 4:8-11). Some have connected this particular event to when the saints came out of their tombs in Matthew 27:52-53.

          Fourthly, Christ's proclamation of victory insures that hell will not prevail against the church (Matthew 16:18) as well as fulfilling the fact of His triumph over the demonic realm (Colossians 2:14-15). 

         Fifthly, Christ's resurrection from the dead meant He had completed His mission of proclamation and thus He arose as a victorious King, subduing all cosmic powers under Himself (Acts 2:24; 1 Peter 3:22).

iii. Why did he proclaim His victory? To guarantee Christian victory 1 Peter 3:19-20. 

         He did this to pave the way for what would be His ascension into Heaven 40 days after His resurrection from the dead (Ephesians 4:7-10). 

iv. What was His victory over? Sin (1 Pet 3:18), hell (1 Pet 3:19-20; Col 2:11-12), grave (3:18,21b)

Revelation 1:4-5 states - 

"John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood".

Closing thoughts:

    In today's post we attempted to expound on the Nicene Creed's statement "He suffered and was buried" by using the phrase from the Nicene Creed "He descended into Hell". Jesus underwent this to proclaim His victory over death and hell. He suffered the wrath of God on the cross and when He died, He in His soul presented His once and for all sacrifice to the Father and then proclaimed victory to the spiritual forces of darkness, set free the Old Testament saints from the paradise region of Hades, and solidified His intent to rise from the dead. 

Endnotes:

1. Michael Horton. The Christian Faith - A Systematic Theology for Pilgrims on the Way. Zondervan. 2011. Page 500

2. http://www.gty.org/resources/sermons/60-37/the-triumph-of-christs-suffering-part-2

Post #5 The Meaning Of Anointing With Oil In James 5:13-16 - Final Thoughts And Applications

 

Introduction:

    In this series of posts on anointing with oil in the name of the Lord, we have explored James 5:13-16. We have considered thus far the need for prayer when seeking God for healing here Growing Christian Resources: Post #1 The Meaning Of Anointing With Oil In James 5:13-16 - Prayer Is A Pre-requisite To Anointing With Oil, as well as demonstrating God's concern for those who are physically ill in the church here Growing Christian Resources: Post #2 The Meaning Of Anointing With Oil In James 5:13-16 - How We Know God Is Concerned About Those Who Are Ill In The Church Today. 

    In the third post of this series here Growing Christian Resources: Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church we looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a. In the last post here Growing Christian Resources: Post #4 The Meaning Of Anointing With Oil In James 5:13-16 - The Spiritual Benefits Promised In Anointing WIth Oil we focused attention on the spiritual benefits that are offered by God in the act of anointing with oil in the name of the Lord in James 5:15b. 

    Today's post moves the study into James 5:16, with particular interest in
How God's power and provision to heal ought to be more emphasized in the church's teaching and pastoral ministry. James 5:16. We also plan to conclude the series today with some final practical applications related to this important command given to the local church.

Commentary:

James 5:16 "Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much." (NASB)

    The instructions James writes forth here in verse 16 are very public and very candid in how they portray a church family. It amazes this writer how freely James dispenses these instructions on administering anointing with oil as a necessary practice for the church, and how few churches practice it today. Could it be that developing greater love for one another and trusting relationships of care and concern are more important to God's plan for His church than chasing after success and size? 

    The verb translated "confess" reinforces in its meaning the idea of full disclosure of one's personal status to one another (which of course presumes already developed trust between believers in their fellowship with one another). Pastors, Elders and Deacons all need to work closely together in shepherding the local church membership with love and care. In Romans 10:9 we read in the NASB - 

"that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved". 

    Here in James 5:16, the verb "confess" communicates that if a person is hiding any sin, they need to "unhide it" and tell those church members whom they trust or know (good elders and pastors develop such rapport with their people). The context indicates that those receiving the confession may need to do the same. It is then that James follows with the command for the membership in this circumstance to "pray on behalf of one another".

    Now the question is: for what purpose are these commands being set forth by James in verse 16? The purpose of the commands in James 5:16 and the place of prayer throughout the text is clearly stated. Church members are called to a higher degree of Christ-like compassion and love.

    Many churches today don't practice anointing with oil due to unfamiliarity or fear of introducing something weird into the church's life. May it be suggested that whenever the pastoral leadership and church membership have grown close together in a mutual, trusting relationship, acts of compassion such as anointing with oil won't be viewed as "weird", but rather as requested acts of pastoral ministry. 

    Moreover, increased familiarity with the scriptures' teaching on God's healing provision and the avoidance of extremes can diminish the sense of awkwardness concerning the teaching of God's healing provision.

What ought we to do after the act of anointing with oil is done?

    This then leads to another question: what ought we to do after the act of anointing with oil has taken place? Does the one who received the anointing and those who performed it continue to pray? If so, why? 

    The first question can be answered with a simple answer: pray! The second question can also be answered with a short answer: "yes" - both the receiver of the anointing and those performing it need to keep on praying". By seeing how much anointing with oil is to be part of the church's overall life, God's provision and power to heal ought to become more mentioned in church's practical ministry to its people.

Conclusion and life applications

    The ultimate goal of this study has been to take what we glean in observation and interpretation and apply it to people who need it the most. To bring home the life application of this series, I will take the headings we assigned throughout the study and render them into points for teaching, preaching and practical ministry situations.

1. Prayer is necessary to prepare for anointing with oil. James 5:13. 

    Unless the person with the illness and the church leadership (and really the whole church itself) is prefacing this act with prayer, nothing will come of it.

2. Physical sickness is being described in James 5:14. 

    This point may sound obvious, however the fact that so few churches ever think of anointing with oil as a first option necessitates the mention of this point. In terms of how serious the illness needs to be before calling forth the elders (in other words, if someone has a cold) can only be determined by the instructions contained in the passage itself. By consistent application of James 5:13-16, the ill patient and the leadership of the church can discerned through prayer when, where, and how to exercise this act of anointing with oil.

3. People in the church requesting anointing with oil. James 5:14-15. 

    We can note what it looks like from beginning to end when someone requests to be anointed with oil in the name of the Lord.

a. The request must be made to the representative church leadership. James 5:14

b. God can deliver healing immediately, eventually or ultimately following the act of anointing with oil. James 5:15a

c. Particular spiritual provisions such as forgiveness of sin and spiritual strengthening are guaranteed in the act of anointing with oil. James 5:15b

d. Anointing with oil in the name of the Lord can be done privately but is set forth as a public act in the life of the church, so that the church body can participate in encouraging the one who is sick. James 5:16

4. Persist in prayer for the sake of receiving your healing, whether immediately, in the near future or ultimately in Heaven. 

    This final point is to underscore that God desires to heal and has the power to heal. The only element to which none are told is the timing. God wills to heal, this we know. However, God's purpose determines when to heal. He can heal immediately, however He can also choose to heal that person ultimately when they leave this world. A third possibility may be that the person is healed eventually. When instructing people in the anointing of oil, I would urge them to not stop praying, but ever persist in being receptive to God's healing virtue.

    There will always be the mysterious elements of healing that we do not know, however we must not grow discouraged nor doubt the goodness and power of God. Well, that concludes this study of physical healing and anointing with oil in the name of the Lord in James 5:13-16. My prayer is that readers will find this useful and beneficial in ministry and private devotional situations. To God be the glory!

Post #4 The Meaning Of Anointing With Oil In James 5:13-16 - The Spiritual Benefits Promised In Anointing WIth Oil

 

Introduction:  

    We have considered thus far the need for prayer when seeking God for healing, as well as demonstrating God's concern for those who are physically ill in the church. In the last post we looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a here Growing Christian Resources: Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church.  

    In today's post we want to consider the spiritual benefits that are offered by God in the act of anointing with oil in the name of the Lord in James 5:15b.

Particular spiritual provisions available in the act of anointing with oil.  James 5:15

Commentary: James 5:15b "and if he has committed sin, it will be forgiven him." We have here a second provision that is explicitly spiritual - the forgiveness of sins. At issue of course is the level of certainty to be found in the forgiveness of sin upon one's confession of them at the time of anointing. The grammar of the text indicates that forgiveness of sins is available and immediate.

    The next clause: "will be forgiven of him" speaks of a specific certainty of forgiveness. At least in this blogger's mind, the parallel grammar of both halves of this verse should not result in saying one provision is only probable and the second provision is certain. 

    The reader is invited to review the comments made previously to see that there does indeed seem to be a definite promise of healing, just as much as there is a definite promise of forgiveness of sin upon one's confession of them.

    Physical healing and forgiveness of sins appear to operate on similar principles, save one - guaranteed immediacy. We know from other scriptures that whenever we confess our sins to the Lord, forgiveness is immediate (Psalm 51:2; Proverbs 28:13; Romans 3:24-26; 1 John 1:9 ). However, healing can vary from immediate healing (Mark 7:31-37) to progressive healing or the complete healing taking place with a time span in between (Mark 8:22-26).

    The great Lutheran commentator R.C.H Lenski wrote in his commentary: "Interpretation of the Epistle of Hebrews and the Epistle of James", page 664 on this verse: 

"The application of oil soothes the body to a certain degree; the prayer comforts and strengthens the mind and the soul by placing the patient into the Lord's hand with faith and confidence in his gracious will. It is the Lord who raises up the patient to renewed strength and health."

Lenski later adds: 

    "The prayer directed to him moves him even as he himself has promised. The elders do not bid the patients to rise up and walk. The Lord will raise them up in recovery. The fact that the natural means are not to be discarded as some fanatics demand the mention of oil sufficiently indicates, to say nothing about the further teaching of scripture."

More next time...

Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church

 

Introduction:  

    We have in the last couple of posts considered introductory issues related to James 5:13-16 as well as God's concern for those who are physically ill. Today's post will consider the actual command of anointing with oil and track out how it is to operate from beginning to end. We will also deal directly with what manner of provision of healing is available or promised in the act of anointing with oil in the name of the Lord.

How the command to be anointed with oil in the name of the Lord is to be carried out in the church. James 5:14 

Commentary: 

James 5:14b The sick congregant must submit to the Elders and leadership of the church. To make such a request is an act of humility. Humility before the Lord can move God to act on behalf of that person and lift them up in due season (see 1 Peter 5:6). James then writes "let them offer a purposeful prayer". Quite literally, the Elders are being commanded to fulfill the request of the sick congregant and come to pray with and over that person.

James 5:14c As the Elders meet to pray with the sick congregant, there had to be an attending physical act, a sign corresponding to both their expression of faith and the God to whom they appeal. The sign mentioned here in James' text is that of anointing oil. 

    Standard word-study references explain the word translated "anointing" as referring to the application of oil by anointing with a household remedy. In addition to James 5:14, we see the following pattern set by Jesus and the disciples in Mark 6:13 - "And they were casting out many demons and were anointing with oil many sick people and healing them."

    The use of oil in the scriptures often signifies the Holy Spirit and the power and favor of God being bestowed on that individual (Exodus 30; 1 John 2:20,27). One reference work discusses how in ancient Greece, anointing oil was used for rubbing sore muscles in gymnasts or athletes. This background may partly inform James 5:14, suggesting the picture of Elders administering the oil to the person in a rubbing or topical application. They would accompany their anointing with the prayers.   

The manner of the provision of healing promised in the act of anointing with oil. James 5:15

Commentary: James 5:15a This particular verse is perhaps the most scrutinized and disagreed upon sentence in James 5:13-16. At issue is how much certainty of healing is promised in the passage. James 5:15a could be rendered: "and the prayer from faith will save the one who is severely ill and the Lord will raise Him up." 

    The phrase translated "severely ill" refers to somebody who is in a continual state of illness or hopeless sickness. The third edition "A Greek-English Lexicon of the New Testament and other early Christian literature" lists maladies caused by anxiety as well as pain. The illness can include what we would term today psychological difficulties that stem from the physical body. The Bible consistently presents us as embodied souls with the perception of eternity written on our hearts - i.e. a spirit or spiritual awareness that is exercised by the soul or seat of human personality. It is not surprising that physical diseases would follow from a soul under durress.

    In these verses, the prescription of anointing with oil is for those who are experiencing perhaps more common and non-terminal illnesses (James 5:14 i.e - "is anyone sick among you") all the way to those in the worst condition (James 5:15 "severely ill"). 

    The question before the reader is of course how much certainty of healing is promised in the verbs translated "will save" and "will raise"? Let's note three observations:

1. First of all, in terms of the definitions of "will save" and "will raise", some interpreters have tried to make "will save" a term referring to spiritual healing, since the verb is often used in contexts describing salvation. However, there are numerous passages referenced by others that show this verb as referring specifically to saving or freeing from disease (Mt 9:22a; Mk 5:34; 10:52; Lk 8:48; 17:19; 18:42 compared to James 5:15). One way of rendering this verb to bring out its meaning could be "restore". 

    The second verb translated "to raise" or "will raise" can also be legitimately translated "to restore to health" in James 5:15 (2nd edition, Bauer Ardnt Gingrich Greek Lexicon, page 214). Thus, when we consider that God is offering the opportunity for physical restoration, the provision promised within this setting is specified and made definite. As to whether there is an immediate restoration/healing or progressive restoration/healing at a later time cannot be determined from the passage.

2. Secondly, both verbs are in the future tense. As the name of the tense suggests, both verbs are referring to a state or reality that is not current in the writing of the speaker or the experience of the readers. 

3. Thirdly, James appears to be prescribing a remedy for those in the church who are suffering all kinds of diseases.

Closing thoughts for today

    In general terms, the outcome of healing should never be doubted. As was stated already, the only thing we are not told in the text is how long of time could pass between the administering of the anointing oil and the healing performed by the Lord. 

      The Lord can choose to heal right-then-and-there, later, or ultimately when the Christian goes to Heaven. Other purposes may be in view that the believer doesn't know. Whether spiritual, emotional, or physical strengthening, anointing with oil enables the church leadership to represent the church body and to remind the infirmed believer in Jesus Christ that they're not alone.