What the Bible says about
Disobedience, Consequences of
(From Forerunner Commentary)
Satan's heresy that "You shall not surely die," when expanded, claims that we are already immortal, so death has no real hold over us. This idea, proposed at the very beginning, has thrived throughout history. Mainstream Christianity calls it the doctrine of the immortality of the soul, while various Eastern religions contain it in beliefs such as reincarnation. Whatever its moniker, the belief that human beings possess a spiritual, eternally conscious, imperishable component is a major tenet of nearly every religion throughout man's history. In our modern culture, books and movies abound with examples of the spirits of the dead hovering around the living characters, giving them comfort, aid, and encouragement. It is taken as given that death is not the end; somehow, one's conscious spirit will live on when the physical body perishes.
The Gnostic belief in the dualism of flesh and spirit—with the flesh being evil and something to be freed from, while the eternal spirit was good—also originated in the lie Satan told Eve. Gnostics, in general, believed that the purpose of human existence was to return to the spiritual realm from whence all originated. Death, then, was seen as liberation of the spirit.
First, consider how this belief affects a person's attitude and way of life. When Satan undermined the death penalty for disobedience, in addition to sowing further distrust in what God says, he also blunted one of the keenest elements of human motivation, continued self-preservation. If life beyond the grave is assured, how this life is lived makes little difference. It is like guaranteeing a college freshman that he will receive a doctorate degree, regardless of whether anything is learned, any work is done, any classes are attended, or any tuition is paid. While the student may indeed expend some effort, the motivation to apply himself wholeheartedly to his education will be substantially weakened. It would be so easy to slack off and postpone catching up to some time next week. After all, if the goal is certain, why worry about the details in the meantime?
Spiritually, the result is the same. If one already has immortality, and is eternally saved, there is no pressing reason to resist the pulls of carnality. Resisting Satan matters little. Devoting one's life to growing and overcoming has no urgency. Sin is no big deal. Why should one study to come to know God and His truth? Believing that one already possesses eternal life removes the urgency to live according to the desires and requirements of the Creator. At best, all that remains is the vague guidance of "just be a good person."
The Bible teaches that there can be life after death through the resurrection from the dead. Eternal life is ours only if God supplies it, and not because we possess an immortal soul:
» God tells us, "Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine; the soul who sins shall die." (Ezekiel 18:4; emphasis ours throughout). God repeats this in Ezekiel 18:20. Clearly, it is possible for a "soul" to die.
» Paul instructs in Romans 6:23 that "the wages of sin is death," not eternal life—not even eternal life in ever-burning hell. As with Ezekiel 18, sin incurs the death penalty. Satan, though, would have us believe that since death is not a real threat, sin is no big deal. It is only because of God's grace that we are not struck down immediately—not because of any inherent immortality within us—as the rest of Romans 6:23 explains: "but the gift of God is eternal life in Christ Jesus our Lord." Eternal life is a gift, not an inborn quality.
» I Timothy 6:16 says that God "alone has immortality"—not any member of the human race, Christians included!
» Romans 2:7 promises "eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality," again proving that eternal life is a gift, not a right, and that immortality must be sought (by "doing good") rather than assumed to have it already.
» Finally, in the "Resurrection Chapter," I Corinthians 15, Paul explains when Christians receive immortality:
Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory." (I Corinthians 15:50-54)
It is not until "the last trumpet," when Jesus Christ returns, that the dead will be resurrected and given immortality (I Thessalonians 4:16). At this time, the saints will be changed and given new spiritual bodies (I Corinthians 15:49; I John 3:2). Clearly, immortality is not given until the resurrection from the dead, which does not take place until Jesus Christ returns.
That God must resurrect a person for him to continue living means that He retains sovereignty. He is not obliged to grant eternal life to anyone who demonstrates, once he has the opportunity to know God, that he is not willing to be subject to His way of life. However, by belittling the truth about the resurrection from the dead, and telling people that they already have immortality, Satan can distract them from a basic reason why they need to listen to God—so that they may be resurrected and continue living!
David C. Grabbe
Whatever Happened to Gnosticism? Part Three: Satan's Three Heresies
Her sin appears to some to be trifling: She "looked back." What she did may seem to be of little consequence, but it reveals a great deal about her character. She directly disobeyed the clear command of God's messenger given just a few verses before. I Samuel 15:22-23 says that "to obey is better than sacrifice, and . . . rebellion is as the sin of witchcraft." She rebelled.
It is a solemn and a fearful thing for one to die quietly in his bed. But to die suddenly in a moment, in the very act of a sin, by God's direct imposition is dreadful indeed. Jesus warns, "Remember Lot's wife" (Luke 17:32). He did not say, "Remember Korah, Dathan, and Abiram." They also died suddenly. He did not say, "Remember Nadab and Abihu," who were burned by the fire of God. He did not say, "Remember Uzzah," whom God struck dead in a moment. He said, "Remember Lot's wife," for it has particular application to those who are living at the time of the end, who are facing the destruction of the very society, the very nation, in which they live. They will be living amidst the greatest contagion of worldliness that has ever existed on the earth since the time of Noah. Remember Lot's wife.
John W. Ritenbaugh
Faith (Part 4)
We can dishonor our parents through stubbornness, mocking, scorning, angrily talking back to them, thievery, and violence. These will eventually be punished by death, shame, disgrace, darkness of understanding (ignorance), and destruction. Through greedy human reasoning, the Pharisees encouraged financial neglect of parents to increase the riches of the treasury, a hypocrisy Jesus condemned (Matthew 15:3-9; Mark 7:6-13).
Martin G. Collins
The Fifth Commandment
1 Samuel 13:6-14
I Samuel 13:1-15 recounts the story of an act of presumption by another well-known figure, containing another valuable lesson for us. Saul arranged with the prophet Samuel to perform sacrifices in an appeal to God to intervene before Israel went into battle with the invading Philistines. Saul's sin was in presumptuously stepping in to perform Samuel's responsibilities when the prophet arrived later than the appointed time. Saul gave Samuel three justifications for his presumption: 1) The people were growing distressed and deserting him; 2) Samuel's late arrival; and 3) the growing threat of the Philistine army (verse 11).
On the surface, it appeared Saul and the Israelites were indeed in a difficult situation, yet Saul's reasons did not justify presuming to disobey what was commanded. He should have waited for Samuel to arrive and perform his responsibility. Saul, a Benjamite, could request a sacrifice be made and provide the animal for it, but he was not authorized by God to perform the sacrificial ceremony. Samuel was merely later than both he and Saul thought he would be.
Saul excused himself further by saying he "felt compelled." The King James Version records that Saul said, "I forced myself." This suggests that he was not ignorant of what he was doing but convinced himself it was more important to make the sacrifice than to obey God's instruction. He was immediately stripped of the opportunity of having his dynasty continue forever (verses 12-13), as God later promised David.
Many circumstances arise in a Christian's life when following God's commands runs counter to prevailing opinion and to our own fears about the threatening conditions we imagine are building around us if we obey God. Strong thoughts are then likely to mount, urging us to turn aside from what He says - "just this once" - to relieve the swelling pressures.
As our own children do not always understand what we tell them to do, we cannot always see why God tells us to do this or that. But can we trust God that His reasons are good? For instance, He tells us to set aside three tithes and to travel to far places to keep His feasts. He commands us to love our enemies and do good to them. He asks us to become like little children and to sacrifice ourselves in service when we would rather give orders. He tells us to submit ourselves to one another in love and to be subject to corrupt and unjust governments. Keeping these instructions is sometimes far easier said than done. Can we see God in the picture even in difficult circumstances and trust Him? In this case, Saul did not.
John W. Ritenbaugh
Presumption and Divine Justice (Part Two)
It is clear that the Four Horsemen of the Apocalypse—the first four seals—parallel Jesus' prophecy in Matthew 24:4-8, which ends with the words, "All these are the beginning of sorrows." Our Savior is letting us know that deception, violence, scarcity, and disease are only preludes to the catastrophic events of the last days. We could paraphrase His remark as, "These calamities are par for the course under man's civilization—far worse is yet to come."
The progression of disasters—of false ideas leading to war, war to famine, famine to pestilence, pestilence to wild beasts—is vital to understanding the spiritual teaching underlying the Four Horsemen. Through a kind of parable, Jesus is instructing us in the principle of cause and effect. If people believe the message of the father of murder (John 8:44) rather than the Prince of Peace (Isaiah 9:6), they will eventually turn to murder and war to resolve their differences. Like the law of gravity, war causes shortages of food, producing malnutrition and opening the door to disease.
God is showing us that these sorrows trace their roots back to disobedience and rejection of Him. Mankind has built his civilization on a foundation of sand (Matthew 7:24-27), and it is no wonder that disasters ensue upon mankind with terrifying regularity. Because God is just, it cannot be otherwise. He has said, "The wages of sin is death" (Romans 6:23), and "The soul who sins shall die" (Ezekiel 18:4). In addition, He has given us two sets of blessings and cursings (Leviticus 26 and Deuteronomy 28) to provide us frightening and vivid depictions of what happens when we disobey Him. The Four Horsemen are similar warnings or reminders that He is still on His throne, judging mankind for his sins.
Richard T. Ritenbaugh
The Four Horsemen (Part Five): The Pale Horse
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