Topical Studies
What the Bible says about
Gnostic Dualism
(From Forerunner Commentary)
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Genesis 3:4
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
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1 Corinthians 15:35
Do things ever change, or do the same questions keep coming around all the time? This sounds as modern as last year—God has no body. So people in the first century were questioning what kinds of body the sons of God will have in the resurrection. Why were they questioning that? Because there were undoubtedly people, most likely of the Gnostic persuasion, who were saying that God does not have a body. And, they argued, since we are to be made in the image of God, we will not have a body either.
John W. Ritenbaugh
Image and Likeness of God (Part One)
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2 Corinthians 4:4
A significant difficulty with interpreting II Corinthians 4:4 to be about Satan is that he is nowhere said to be the god of anything. Many proponents of his being “the god of this world” say that the world's people have him as their object of worship. It is a true statement, but the verse is not saying that. The word for “God,” theos, is used in a general sense in just a few places, such as Paul's description in Philippians 3:19 of people who set their minds on earthly things—he says their “god is their belly,” an abstract and rare usage of theos. But II Corinthians 4:4 is not abstract; it speaks of someone specific rather than a general concept. In addition, the verse refers to “this age” (emphasis ours throughout) rather than “this world.” The word here is aion, which refers to a span of time. A search about how the Bible's writers use aion clarifies who is God in—and thus of—every age. Hebrews 1:1-2 is a ready example: God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds . . .. At the end of verse 2, “worlds” translates aion, which should be rendered as “ages.” God is sovereign over the ages because He created them through His Son. The Faith Chapter begins similarly: “By faith we understand that the worlds [aion] were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:3). The Word of God framed or prepared the ages. In other words, God is sovereign over the divine timeline; He has not given any part of it to the Adversary. This aspect of God's sovereignty is critical because of a widely held first-century idea called dualism. Part of dualism is the belief in an ongoing, cosmic struggle between light and darkness, good and evil. In popular application, dualism maintains that God and Satan hold parts of the creation in a rough balance, and they are battling for the souls of humanity. Notice, though, that this puts God and Satan on essentially equal levels, as though Satan is somehow a match for God. Paul skewers this idea in Ephesians 1:20-21: . . . which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. The apostle claims that Jesus Christ is “far above” everything “in this age” [aion]. He is above every principality and power, which includes all the angels, even the rebellious ones like Satan. He is not only preeminent in this age but also in the next. In other words, Christ is the God of this age, just as He is the God of the next age—only the Father is higher. Similarly, when writing to Timothy, Paul refers to God as “the King eternal” (I Timothy 1:17). This Greek phrase, tō basilei tōn aiōnōn, is literally “the King of the ages.” Are both Christ and Satan “God/god of this age”? Certainly not! Even though Jesus allows Satan to rule, He also limits him, and the Devil must seek permission to do things such as afflict Job and sift Peter. Jesus possesses “all authority,” in both heaven and earth (Matthew 28:18-20). Many may inadvertently worship Satan, and a few deliberately deify him, but he is not the deity of this or any age. Neither God nor His servants give him that honor or designation.
David C. Grabbe
Spiritual Blindness (Part Two): The God of This Age
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2 Corinthians 4:4
Since the Scriptures testify that Christ is the God of this age and that He blinded Israel (in particular), how can II Corinthians 4:4 be applied to Satan simultaneously, especially in the absence of any biblical support? This verse's interpretation has an intriguing history. It is far less important than correctly piecing together the Bible's consistent revelation, but it nonetheless sheds light on why translators have used “god” instead of “God.” First, however, notice the principle in Proverbs 18:17: “The one who states his case first seems right, until the other comes and examines him” (English Standard Version). The translators of II Corinthians 4:4 have “stated their case first” in their use of “god,” so it has seemed right to us. Are we willing to examine their case? The comments of writers closest to the apostolic era reveal that they believed II Corinthians 4:4 to refer to the Eternal God, not Satan. No recorded disagreement about this verse appears until the second century when a heretic named Marcion (of Sinope) twisted it to support his gnostic interpretation of God. He believed that many of the teachings of Jesus were incompatible with the actions of Yahweh, the LORD in the Old Testament. To reconcile these things, he taught that Yahweh, the Creator, was an inferior, vindictive being whom he called the Demiurge. In contrast, Marcion taught that the New Testament revealed Jesus as a superior, loving, and universal God, using II Corinthians 4:4 to support his idea of a vindictive Demiurge. His writings attracted enough attention that numerous writers of the next couple of centuries wrote against Marcion—especially against his thoughts on this verse—including Irenaeus (Bishop of Lyons), Tertullian of Carthage, Origen, Ambrosiaster, John Chrysostom, Augustine of Hippo, Pelagius, and Theodoret of Cyrus. All these early writers saw the true God, not Satan, in II Corinthians 4:4. After the controversy over Marcion died down, the common view for the next 1,200 years was that this verse refers to the Eternal God, not Satan. During these twelve centuries, all the discovered writings show nearly universal agreement that the true God blinds, as the rest of Scripture testifies. However, this view changed during the Protestant Reformation. This time, the main and loudest proponent of the contrary view was John Calvin. Erasmus, who not long before had translated new Latin and Greek translations of the New Testament, may have influenced him, but Calvin led the charge in changing the prevailing view on this verse. He wrote boldly, “Nobody of sound judgment can have any doubt that here the apostle is speaking about Satan.” And again, “. . . if all these men [the early writers] had read Paul's words with a calm mind, it would never have occurred to them to twist them into a forced meaning in this way.” Calvin ignores the fact that God Himself takes responsibility for blinding. He simply asserts, like a rationalist, that if one cannot see Satan in this verse, it is due to not having sound judgment and a calm mind. Calvin was so influential, and his words in general given such gravity, that his assertions went unchallenged. As a result, the prevailing view became that Satan was responsible for all the blinding. In this theological environment, the Bible began to be translated into English. John Calvin became “the one who states his case first”—and few have been willing to cross-examine such an esteemed and calm theologian and rightly proclaim Jesus Christ as the true and unconstrained God of this age.
David C. Grabbe
Spiritual Blindness (Part Two): The God of This Age
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Galatians 1:6
When the apostle Paul penned this epistle in the early AD 50s, only two decades had passed since the death and resurrection of Christ and the founding of the church. It took only twenty years before some had perverted the gospel into something so different that it was no longer good news (verse 7)! Paul continues in verses 11-12: "But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ." The glad tidings Jesus, Paul, and the other apostles proclaimed throughout the world is revealed—that is, it comes from God and can be learned only through supernatural disclosure (Romans 16:25-26; I Corinthians 2:10; Colossians 1:26). The true gospel message, then, is not readily available to all. In fact, a person cannot even pick up the Bible and find it there! One cannot stumble over or happen upon it. God must open one's mind to receive it (I Corinthians 2:7-16), "because the carnal mind is enmity against God" (Romans 8:7). Jesus says that He designed even His parables—seemingly simple stories with obvious lessons—to hide meaning rather than reveal it (Matthew 13:10-17)! In the first century, the apostles battled two pernicious false gospels: legalism and Gnosticism. Legalism grew primarily out of Judaism, holding that salvation came through works of the law rather than by grace. Paul preached against this deception repeatedly (e.g., Galatians 5:1-6; Ephesians 2:8-10, etc.), affirming that salvation is by grace, though good works form a necessary part of Christian growth and are indeed what God is working with us to accomplish. Gnosticism consists of a whole group of heresies, all with the central ideas that knowledge (gnosis) is the means to salvation and that spirit is good and flesh is evil. In practice, it soon devolved into the extremes of asceticism and hedonism, as well as peculiar ideas about the nature of God and Christ (e.g., Colossians 2:8, 18, 20-23; II Peter 2:4-22; I John 1:5-10; 2:18-23, etc.). Eventually, Gnostic ideas came to dominate "Christianity," and its modern descendants are proclaimed far and wide every Sunday. The most pervasive false gospel today is also quite deceptive: the gospel about Christ. Churches that preach this gospel teach about the Messenger rather than the Message He brought. Certainly, we are to study Christ's life, for He is our example of Christian living (I Peter 2:21; I John 2:6, etc.). However, when He preached the gospel, He did not trumpet His own virtues but revealed the way to the Kingdom of God. In commissioning His disciples, He says: "And as you go, preach, saying, 'The kingdom of heaven is at hand.' Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give" (Matthew 10:7-8). Nowhere does He tell them to "preach Jesus"; His concern is always in proclaiming God's Kingdom. Before His ascension, He tells them "that repentance and remission of sins should be preached in [My] name to all nations" (Luke 24:47). He was so fixated on preaching the gospel of the Kingdom—and ensuring that His disciples understood it before He sent them out to preach it—that it filled His conversation during His post-resurrection appearances to them (Acts 1:3). What gospel we learn is vitally important. We need to be sure that it is the true gospel Christ brought, the revelation of the imminent Kingdom of God. Paul's warning about false gospels should give us the proper perspective: "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed!" (Galatians 1:8).
Richard T. Ritenbaugh
The True Gospel (Part 6)
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