{"id":37481,"date":"2024-12-05T08:47:06","date_gmt":"2024-12-05T06:47:06","guid":{"rendered":"https:\/\/kernbeisser.ch\/the-lostness-of-christianity\/"},"modified":"2024-12-05T14:46:26","modified_gmt":"2024-12-05T12:46:26","slug":"the-lostness-of-christianity","status":"publish","type":"post","link":"https:\/\/kernbeisser.ch\/en\/the-lostness-of-christianity\/","title":{"rendered":"The lostness of Christianity"},"content":{"rendered":"<div class=\"wpb-content-wrapper\"><p>[vc_row][vc_column][vc_column_text text_lead=&#8221;yes&#8221; uncode_shortcode_id=&#8221;417806&#8243;]Admittedly, the title is formulated somewhat provocatively. To speak of the &#8220;lostness of Christianity&#8221; is a bit strange at first sight. For is it not the Christians, is it not we, who speak of <strong>the lostness of the world<\/strong> and see ourselves as <strong>saved,<\/strong> namely as <strong>not lost<\/strong>? Whoever speaks of the &#8220;lostness of Christianity&#8221; is not shaking the foundations, the self-understanding of the church and the community?[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;208800&#8243;]This post is about something completely different. This is about lostness as many Christians see it. It is the lostness as often defined by Christianity. This term, which seems to encompass such meaningful words as &#8220;heaven and hell&#8221;, &#8220;to be saved&#8221; or &#8220;to be lost&#8221;. But it is also the &#8220;lostness of Christianity&#8221; in another respect, because <strong>lostness does not exist in the Bible.<\/strong> The word lostness (as a <em>noun,<\/em> i.e. as a thing or a state) is foreign to the Bible. The Bible speaks exclusively of a verb <strong>to be lost<\/strong>. The traditions and the Bible are not congruent. This has consequences for teaching.<\/p>\n<blockquote><p>Nowhere does the Bible speak of lostness. This has consequences for teaching.<\/p><\/blockquote>\n<p>First of all, let&#8217;s note that the verb to <strong>be lost<\/strong> is actually found in the Bible. It is important to understand this. But <strong>lostness<\/strong> only exists in the opinions and teachings <em>about<\/em> the Bible. They confuse the understanding of God&#8217;s action in this world. The Bible itself does not speak of a <em>state<\/em> (lostness), but only of a verb<em>, <\/em>a becoming (to be lost). It is not a state, but the <em>change<\/em> into a (different) state. It&#8217;s something that happens. The question now is how and where to switch. However, this state in which you end up is not a lost state, because this is not mentioned anywhere. So what does the Bible itself talk about?[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;832921&#8243;]<\/p>\n<h3>Reflections<\/h3>\n<p>It was several decades ago when I first checked these words in the Bible. It was quite a manageable number of Bible passages. The topic seemed to be well delineated. It should not be too difficult to understand what the Bible says on this subject.<\/p>\n<p>The doctrine reflects the understanding of God and also the knowledge of God. It is there that the understanding of the Gospel, of God&#8217;s work and purpose with this world, is condensed. Provided one does not simply try to confirm the known thoughts, reflection can bring a real deepening of one&#8217;s understanding. We do not always know consciously and justifiably where certain thoughts and considerations come from. And sometimes you think you know something, which on closer inspection turns out to be something completely different. At least that&#8217;s what happened to me when I first looked up the terms &#8220;lostness&#8221; and &#8220;getting lost&#8221; in the Bible.<\/p>\n<p>The first thing I did, however, was make a list &#8211; a list of words and terms that I recalled spontaneously from memory. These, I was firmly convinced, were always associated by me and others with <strong>getting lost<\/strong>. Not only had I done this myself, but up and down the country I found such tips taught in writings, literature and elsewhere and mentioned in conversations.<\/p>\n<p>The list looked something like this:<\/p>\n<ul>\n<li>Lost<\/li>\n<li>Eternal forlornness<\/li>\n<li>lost forever<\/li>\n<li>Be lost<\/li>\n<li>he who does not believe is lost<\/li>\n<li>Hell<\/li>\n<li>Condemnation<\/li>\n<li>Godforsakenness<\/li>\n<li>Punishment and chastisement<\/li>\n<li>Under the wrath of God<\/li>\n<\/ul>\n<p>I then picked up a Greek concordance and looked up all the places in the New Testament where this word appears in the basic text; I read all the passages in the Bible that speak of <strong>being lost<\/strong>. Afterwards I compared the results with my list. What of my list was in the Bible and what was not? This was a sobering inventory. All the links that should be there according to my understanding were not to be found in the Bible itself. My list looked like this after an initial triage:<\/p>\n<p>The list after an initial comparison with the Bible:<\/p>\n<ul>\n<li><del>Lost<\/del><\/li>\n<li><del>Eternal forlornness<\/del><\/li>\n<li><del>lost forever<\/del><\/li>\n<li><del>Be lost<\/del><\/li>\n<li><del>he who does not believe is lost<\/del><\/li>\n<li><del>Hell<\/del><\/li>\n<li><del>Condemnation<\/del><\/li>\n<li><del>Godforsakenness<\/del><\/li>\n<li><del>Punishment and chastisement<\/del><\/li>\n<li><del>Under the wrath of God<\/del><\/li>\n<\/ul>\n<p>Nothing at all remained of my first assumptions. Nothing of what I thought I found back in the Bible. Of course, I was able to bend some familiar passages so that I could find them back in there, but that wasn&#8217;t the goal. I did not want to interpret anything into the Bible, but I wanted to find out what the Bible <em>itself<\/em> says. And all the connections with other words that I had taken for granted were foreign to the Bible.<\/p>\n<blockquote><p>Nothing at all remained of my first assumptions.<\/p><\/blockquote>\n<p>Oops![\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;993275&#8243;]<\/p>\n<h3>Eternal forlornness?<\/h3>\n<p>Lovers of a hell insist on an &#8220;eternal lostness&#8221;. However, this term does not exist in the Bible. What do you refer to? One of the most quoted passages is in the Gospel of John:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.&#8221;<\/em><br \/>\nJohn 3:16<\/p>\n<p>Not to be lost, but to have eternal life. That&#8217;s the point, right? Or is it not true? The answer to this question depends on how we interpret the expressions &#8220;to be lost&#8221; and &#8220;eternal life.&#8221; They are both not explained in this verse. The only thing that can be deduced here is that they contrast with each other. So we would like to maintain that. But what these terms mean must be explained from the entire biblical testimony, because it is <strong>not explained here<\/strong>.<\/p>\n<p>This is probably also the place with which an &#8220;eternal lostness&#8221; is justified. Although it is not written there, the implication is: &#8220;If life is eternal, then so should &#8220;being lost&#8221; be&#8221;. The reverse conclusion is made. However, only a few people seem to notice that this completely <strong>ignores the context and disregards the wording<\/strong>. The pressure of tradition is strong.<\/p>\n<blockquote><p>Is &#8220;eternal life&#8221; really a goal? Is this the formulation of God&#8217;s will? Is the goal to prolong our lives? Is endlessness the desired fulfillment and redemption? Or is God himself left out of this formulation? The reduction to an endless duration of life seems to have little to do with God himself.<\/p><\/blockquote>\n<p>Now, if we pursue the word &#8220;to be lost&#8221; (Gr. <em>apollumi<\/em>), it is only because it should help us to understand the Bible better.[\/vc_column_text][\/vc_column][\/vc_row][vc_row row_height_percent=&#8221;0&#8243; back_color=&#8221;color-731465&#8243; overlay_alpha=&#8221;50&#8243; gutter_size=&#8221;3&#8243; column_width_percent=&#8221;100&#8243; shift_y=&#8221;0&#8243; z_index=&#8221;0&#8243; content_parallax=&#8221;0&#8243; uncode_shortcode_id=&#8221;922162&#8243; back_color_type=&#8221;uncode-palette&#8221;][vc_column width=&#8221;1\/1&#8243;][vc_column_text uncode_shortcode_id=&#8221;225191&#8243;]<\/p>\n<h3>Get lost<\/h3>\n<p>The Greek word for &#8220;to be lost&#8221; is <em>apollumi<\/em>. It is a verb and expresses a development, a movement, an activity. When something is &#8220;lost,&#8221; something happens. Below are all the posts, so that everyone can make up their own mind:<\/p>\n<p><em>apollumi<\/em> (gr. \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9) &#8211; to be lost, to perish<\/p>\n<ul>\n<li>Matthew 2:13; 5:29 5:30 8:25 9:17 10:6 10:28 10:39 (2x) 10:42 12:14 15:24 16:25 (2x) 18:11 18:14 21:41 22:7 26:52 27:20<\/li>\n<li>Mark 1:24; 2:22 3:6 4:38 8:35 (2x) 9:22 9:41 11:18 12:9<\/li>\n<li>Luke 4:34; 5:37 6:9 8:24 9:24 (2x) 9:25 9:56 11:51 13:3 13:5 13:33 15:4 (2x) 15:6 15:8 15:9 15:17 15:24 15:32 17:27 17:29 17:33 (2x) 19:10 19:47 20:16 21:18<\/li>\n<li>John 3:15; 3:16 6:12 6:27 6:39 10:10 10:28 11:50 12:25 17:12 18:9 18:14<\/li>\n<li>Acts 5:37<\/li>\n<li>Romans 2:12; 14:15<\/li>\n<li>1 Corinthians 1:18; 1:19 8:11 10:9 10:10 15:18<\/li>\n<li>2 Corinthians 2:15; 4:3 4:9<\/li>\n<li>2 Thessalonians 2:10<\/li>\n<li>Hebrews 1:11<\/li>\n<li>James 1:11; 4:12<\/li>\n<li>1 Peter 1:7<\/li>\n<li>2 Peter 3:6; 3:9<\/li>\n<li>2 John 8<\/li>\n<li>Jude 5 and Jude 9<\/li>\n<\/ul>\n<p>The word also appears in a compound: <em>sunapollumai<\/em> (Greek <span id=\"sunapo\/llumai\" class=\"word\">\u03c3\u03c5\u03bd\u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9<\/span><span id=\"sunapo\/llumai\" class=\"word\">) &#8211; to <\/span>perish together<\/p>\n<ul>\n<li>Hebrews 11:31<\/li>\n<\/ul>\n<p>There is no such word as &#8220;<strong>lostness<\/strong>.&#8221; There is no noun, only a verb.[\/vc_column_text][\/vc_column][\/vc_row][vc_row][vc_column width=&#8221;1\/1&#8243;][vc_column_text uncode_shortcode_id=&#8221;108653&#8243;]<\/p>\n<h3>Lose something<\/h3>\n<p>According to etymology, the word <em>apollumi<\/em> is composed of <em>apo<\/em> (away) and <em>ollumi<\/em> (dissolve). The <em>apo<\/em> reinforces the <em>dissolve<\/em>. So it comes to an etymological term &#8220;to dissolve completely&#8221;. Perhaps the best way to compare this is with our expression &#8220;vanishing into thin air.&#8221; After all, if you <em>lose<\/em> something, the object has disappeared into thin air. It has disappeared. It <em>got lost<\/em> and now it&#8217;s <em>gone<\/em>.<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;What man among you, having a hundred sheep and having <strong>lost<\/strong> one of them, does not leave the ninety-nine in the wilderness and <strong>go after the one that is lost until he finds it?<\/strong> And when he has <strong>found<\/strong> it, he lays it on his shoulders with joy; and when he comes home, he calls his friends and neighbors together and says to them: Rejoice with me! For I have <strong>found<\/strong> my sheep <strong>that was lost.&#8221;<\/strong><\/em><br \/>\nLk 15,4-6<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;Or what woman, having ten drachmas, when she <strong>loses<\/strong> a drachma, does not light a lamp and sweep the house, searching carefully <strong>until she finds it?<\/strong> And when she has <strong>found<\/strong> it, she calls together her friends and neighbors and says, &#8216;Rejoice with me! Because I found the drachma <strong>that I had lost.&#8221;<\/strong><\/em><br \/>\nLk 15,8-9<\/p>\n<p>If you lose something, it is no longer there for you. It has disappeared from view. So there is <em>no state<\/em> like &#8220;lostness&#8221;, but only something that happens. What <em>is<\/em> lost <em>is<\/em> not lost afterwards (as if it had suddenly become a state), but it comes thereby into <em>another<\/em> state. A process is taking place. What is lost goes through this process. It is then &#8220;gone&#8221;, &#8220;invisible&#8221;, namely &#8220;disappeared from view&#8221; from the observer&#8217;s point of view.<\/p>\n<p>But what is gone can also be found again. Striking: Everything that is really mentioned as &#8220;lost&#8221; in the Bible is also found again.<\/p>\n<blockquote><p>Striking: <strong>Everything<\/strong> that is really mentioned as &#8220;lost&#8221; in the Bible is also found again.<\/p><\/blockquote>\n<p>One might conclude that the Bible emphasizes &#8220;finding&#8221; more than &#8220;getting lost.&#8221; Unique in this context are the various parables we find in Luke 15.<\/p>\n<p>[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;103359&#8243;]<\/p>\n<h3>The prodigal son<\/h3>\n<p style=\"padding-left: 40px;\"><em>&#8220;And he said, A certain man had two sons; and the younger of them said unto his father, Father, give me the portion of the inheritance that shall be mine. And he divided the possessions to them. And after not many days, the younger son gathered everything together and traveled away to a distant land, and there he squandered his wealth by living lavishly.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>But when he had consumed all, a mighty famine came upon that land, and he himself began to suffer want. And he went and attached himself to one of the citizens of that country, who sent him into his fields to herd swine. And he desired to fill his belly with the pods that the swine ate; and no one gave them to him.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>But when he came to himself, he said, &#8220;How many of my father&#8217;s peons have an abundance of bread, but I am dying of hunger. I will arise and go to my Father and say to him, &#8220;Father, I have sinned against heaven and before you; I am no longer worthy to be called your son! Make me like one of your peons!<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>And he arose and went to his father. But while he was still afar off, his father saw him and was moved within and ran and fell around his neck and kissed him. But the son said to him, &#8220;Father, I have sinned against heaven and before you; I am no longer worthy to be called your son. And the father said unto his slaves, Bring forth quickly the best robe, and put it upon him, and put a ring upon his hand, and sandals upon his feet; and bring forth the fatted calf, and slay it, and let us eat and be merry. For <strong>this my son was dead<\/strong> and<strong> has come to life again, was lost<\/strong> and <strong>has been found<\/strong>. And they began to be joyful.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>But his elder son was in the field; and when he came and approached the house, he heard music and round dance. And he called one of the servants and inquired what it was. And he said unto him, Thy brother is come, and thy father hath slain the fatted calf, because he hath restored him in health. But he became angry and would not go in. But his father went out and talked to him. And he answered and said unto the father, Behold, so many years have I served thee, and never have I transgressed a commandment of thine; and thou hast never given me a kid goat, that I might have been merry with my friends: but when this thy son is come, which hath passed thy substance with harlots, thou hast slain the fatted calf unto him.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>And he said unto him, Child, thou art always with me, and all that is mine is thine. But you must now be glad and rejoice, for this <strong>brother of yours was dead<\/strong> and<strong>has come back to life<\/strong> and <strong>is lost<\/strong> and has <strong>been found.&#8221;<\/strong><\/em><br \/>\nLk 15:11-32<\/p>\n<p>The son had been &#8220;lost&#8221;, namely had disappeared from sight. Figuratively speaking, he had &#8220;died&#8221; for the Father. When the son came back, the father received him back from the dead, so to speak. He was found again.<\/p>\n<p>There is no doubt here that the son did not fall prey to an &#8220;eternal forsakenness&#8221; or a &#8220;hell&#8221;. Neither here nor anywhere else is that said. Nor was the situation irreversible. Rather, the only comparison is with death.[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;414384&#8243;]<\/p>\n<h3>Kill and perish<\/h3>\n<p>The first time this word is used, we read in the Gospel of Matthew:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;Now when they had gone, behold, an angel of the Lord appeared to Joseph in a dream, saying, &#8216;Arise, take the child and his mother to you, and flee to Egypt, and stay there until I tell you.&#8217; For Herod will seek the child to <strong>kill<\/strong> him <strong>.&#8221;<\/strong><\/em><br \/>\nMt 2,13<\/p>\n<p>Herod wanted to &#8220;kill&#8221; the child. It has nothing to do with Herod pushing the child into a hell or eternal abandonment of God. He wanted to get Jesus out of the way, namely to <strong>kill<\/strong> him. His <em>presence<\/em> had to be changed to an <em>absence.<\/em>  He wanted Jesus to <em>lose<\/em> his <em>life.<\/em> This Jesus, announced as King of the Jews (Mt 2:2), had to disappear from the stage. If this aspect is superficial, <em>apollumi<\/em> is the word used in the New Testament.<\/p>\n<p>From Gamaliel&#8217;s speech to the Jewish religious leaders:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;For before those days Theudas stood up and said that he himself was something to which a number of about four hundred men adhered; he has been killed, and all who gave ear to him have been scattered and brought to nothing. After this Judas the Galilean arose, in the days of enrollment, and made a multitude of people apostate, and brought them after him: <strong>he also perished<\/strong>, and all that gave ear unto him were scattered.&#8221;<\/em><br \/>\nActs 5:36-37<\/p>\n<p>Judas the Galilean perished just as Theudas was killed. He died and disappeared from the stage. What happens afterwards is not an issue here. <em>Apollumi<\/em> simply means &#8220;to perish&#8221; in many places. Those who perish, die. The state in which one then arrives is death, not an irrational lostness. Other Bible passages in which this is similarly described are, for example, Lk 11:51 and Lk 13:33.<\/p>\n<blockquote><p>Those who perish, die. The state in which one then arrives is death, not an irrational lostness.<\/p><\/blockquote>\n<p>We read another example in the Gospel of John. Jesus was taken captive and before the Synedrium the Jews deliberate on the fate of Jesus:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;But one of them, Caiaphas, who was high priest that year, said to them: You know nothing, nor do you consider that it is profitable for you that one man should die for the people <strong>and that the whole nation should not perish.<\/strong><\/em>&#8221; <em><br \/>\n John 11:49-50, cf. John 18:14<\/em><\/p>\n<p>It is better for one man to die than for the whole nation to perish. <em>&#8220;And this he said not of himself, but being high priest that year, he prophesied that Jesus should die for the nation; and not for the nation only, but that he should gather together also the scattered children of God into one.&#8221;<\/em> (John 11:51-52).[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;136074&#8243;]<\/p>\n<h3>Without resurrection all lost<\/h3>\n<p>From the previous passages, it is in no way possible to conclude an endless separation from God or a torment in a hell. On the contrary, the statements are concrete and very clear. Those who perish, die. That&#8217;s as far as the thought goes. The person disappears from the perception.<\/p>\n<p>Congruent with these statements is also the following reference from Paul:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;For if dead men are not raised, neither is Christ raised. But if Christ is not raised, your faith is void, you are still in your sins. So <strong>also those who have fallen asleep in Christ have been lost.&#8221;<\/strong><\/em><br \/>\n1Cor 15,16-18<\/p>\n<p>Paul talks about the resurrection in this chapter. The essence of his statement is that the resurrection of Christ is the fulcrum of the Gospel. If the resurrection does not take place, everything would be in vain. The raising of Christ is God&#8217;s confirmation of righteousness (Rom 4:25). If Christ is not raised, then we too would still be in our sins. And those who died as believers would have been <em>lost<\/em>. This is a strong argument that &#8220;to be lost&#8221; means &#8220;to die. Without resurrection, everything is over with death.<em><br \/>\n<\/em><\/p>\n<blockquote><p>Without resurrection, Paul says, the believer is also lost. For without resurrection, death remains.<\/p><\/blockquote>\n<p>How is it possible for someone to be lost in Christ? Without resurrection, Paul says, the believer is also lost. Then death is not canceled and the deceased remain &#8220;lost&#8221;. There is no life in death. Death is the opposite of life. Only resurrection counters this. Without resurrection there is no expectation, not even for believers. This shows impressively that:<\/p>\n<ul>\n<li>to be lost = to perish = to die (with death as the result)<\/li>\n<li>this applies not only to the unbelievers, but explicitly also to the believers<\/li>\n<li>there is no life in death, but only after death &#8211; through resurrection<\/li>\n<li>without resurrection everything is over and we are &#8220;the most pitiable of all men&#8221; (1Cor 15,19)<\/li>\n<li>Getting lost&#8221; has nothing to do with hell or abandoning God.<\/li>\n<\/ul>\n<p>[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;732154&#8243;]<\/p>\n<h3>Transition to another state<\/h3>\n<p>So getting lost does exist, but not in the sense that it is often still taught. To be lost means &#8220;to perish&#8221; or &#8220;to kill&#8221; in all clear contexts when it comes to the fate of people. Nothing goes beyond that. Whoever is lost, loses his life and is &#8220;gone&#8221; afterwards, as far as this world is concerned. On this aspect lies the emphasis of the Greek <em>apollumi<\/em>. There is no question of an end in hell, because without resurrection even the believers should be lost, Paul wrote. He thus confirms the meaning of perishing as &#8220;ending up in death.&#8221;<\/p>\n<p>The conclusion of the biblical statements is very sober. Those who perish, die. However, this may mark a loss. For those who have died can no longer have a part in the current life. But we know that there is a resurrection of the dead, and a resurrection to life as well as a resurrection to judgment (John 5:28-29). Then it goes on. Exactly what happens next is not described by the term &#8220;get lost&#8221;. This concept only extends to death and not beyond.[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;142927&#8243;]<\/p>\n<h3>Expand the horizon<\/h3>\n<p>What we have now read in terms of biblical references fundamentally changes the traditional view. The best way to illustrate this is with a graphic:[\/vc_column_text][vc_single_image media=&#8221;2674&#8243; media_lightbox=&#8221;yes&#8221; media_width_percent=&#8221;100&#8243;][vc_column_text uncode_shortcode_id=&#8221;104755&#8243;]The traditional view of &#8220;getting lost&#8221;, as put forward and assumed by the proponents of a &#8220;heaven and hell&#8221; doctrine, sees the reach as endless and the state as irrevocable. The starting point does not always seem so clear. Some believe that we never got off to a good start, but that we are already lost from birth. Others see it in such a way that the person who does not believe can still repent <em>until he dies.<\/em> Once he has died, <em>only then<\/em> is he irrevocably either saved or lost. There is something like an expiration date on the offer of salvation and God&#8217;s love.<\/p>\n<blockquote><p>The biblical testimony, on the other hand, speaks quite differently. Here, &#8220;getting lost&#8221; does not <em>begin<\/em> with dying, but it is the dying process; &#8220;getting lost&#8221; <em>ends<\/em> with death.<\/p><\/blockquote>\n<p>The Greek <em>apollumi<\/em> points to a <strong><em>coming of age<\/em> that is <em>concluded<\/em> by death <\/strong>. A person is then dead (not lost!) until he is resurrected and appears for judgment (e.g. John 5:28-29 and Revelation 20:15).<\/p>\n<p>The traditional view makes &#8220;getting lost&#8221; a condition. The verb is made into a noun, a &#8220;lostness&#8221; that lasts endlessly. The Bible, on the other hand, talks about a &#8220;getting lost&#8221; as something that happens and marks the change to another state. He who perishes dies and is dead. Completely opposite conceptual worlds emerge.<\/p>\n<p>The temporal horizon is extremely shortened after reading through the biblical statements. This does not trivialize the Bible, nor does it diminish the power of the statement. We only lose the wrong classification, which can be quite refreshing because it clears the view for God&#8217;s work. No endlessness, but a concrete statement about the loss of the current life is the focus. However, there is a catch, because this loss of life does have consequences &#8211; and that is why Jesus talks about it.[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;171012&#8243;]<\/p>\n<h3>The outlook in the Gospels<\/h3>\n<p>At the beginning of this article was this verse:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.&#8221;<\/em><br \/>\nJohn 3:16 Rev. Elbf.<\/p>\n<p>This is a core statement for many Christians, who on the one hand want to express God&#8217;s love for this world, but on the other hand also want to paint the seriousness of rejecting Christ (with all the consequences): Carrot and stick. The love of God and the wrath of God. Heaven and hell. Eternal life and eternal loss. But is this interpretation consistent with the basic text and context?<\/p>\n<p>In the context of the Gospels, Jesus has a clear mission: he was sent only to the lost (<em>apollumi<\/em>) sheep of the house of Israel(Matt. 15:24). Paul later writes that Jesus became a minister of the circumcision to confirm the promises to the fathers (Rom 15:8). Here in John 3, Jesus speaks to Nicodemus, the &#8220;teacher of Israel&#8221; (John 3:10) about the kingdom of God (John 3:3), which in Matthew is also called the &#8220;kingdom of heaven&#8221; that had come very near with Jesus (Matt 4:17), the kingdom that Daniel already foresaw in visions when the God of heaven would set up a kingdom under all the heavens (Dan 2:44; Dan 7:27). This is the messianic kingdom of which the prophets spoke. Nicodemus is facing the Messiah and this is the topic of conversation. It now states:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;&#8230; So that everyone who believes in Him,<br \/>\nis not lost,<br \/>\nbut has eternal life.&#8221;<\/em><\/p>\n<p>To &#8220;believe&#8221; is thus the key to whether one is &#8220;lost&#8221; or has &#8220;eternal life&#8221;. All that remains is to understand what is meant by &#8220;believe,&#8221; &#8220;perish,&#8221; and &#8220;eternal life&#8221; in context.<\/p>\n<blockquote><p>All that remains is to understand what is meant by &#8220;believe,&#8221; &#8220;perish,&#8221; and &#8220;eternal life&#8221; in context.<\/p><\/blockquote>\n<p>[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;196972&#8243;]<\/p>\n<h3>Do not get lost &#8211; the famous verse<\/h3>\n<p>The well-known verse in John 3:16 can only be properly understood in its own context. What is actually written?<\/p>\n<ol>\n<li><strong>everyone who believes in him .<\/strong>.. <strong><br \/>\n This is explained in the previous verses:<\/strong> <em>&#8220;Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in Him may not perish but may have eternal life&#8221;<\/em> (John 3:14-15 CNT). The Israelites, when bitten by the serpents, had to <strong>look<\/strong> only <strong>at the bronze serpent<\/strong> to stay <strong>alive<\/strong> (Num 21:9). It was not an achievement of their own, but they had to fix their eyes and their expectation on the bronze snake. This was the God-given solution to stay alive. If they did not do that, they would not end up in hell or in &#8220;lostness,&#8221; but they would die. That is quite sober. From this comparison, it seamlessly transitions into the familiar verse. Here, too, it is a matter of life or death: everyone who believes will not perish (Gr. <em>apollumi<\/em>), but will have eternal (Gr. <em>aionios<\/em>) life. You just have to understand what &#8220;eternal&#8221; means.<\/li>\n<li><strong>Do not get lost .<\/strong>.. <strong><br \/>\n This has now been explained in detail: This is about<\/strong> <strong>&#8220;perishing&#8221;,<\/strong> or dying. The result is <strong>death<\/strong>. Those who are dead cannot have a share in the messianic kingdom.<\/li>\n<li><strong>Eternal life .<\/strong>.. <strong><br \/>\n The difference between this age and the future messianic age is a recurring theme in the Gospels.<\/strong> By no means was this about an endless life, but about the life of the age to come, as for example in the following passage: &#8220;Then Peter began to ask Him:  <em>&#8220;Behold, we have left everything and followed you: What will be our portion?&#8221; Jesus replied: &#8220;Truly I tell you: There is no one who has left his house, brothers or sisters, father or mother, wife or children or fields for My sake and for the sake of the gospel, who will not receive these things again a hundredfold: <strong>now, in this present age,<\/strong> houses, brothers and sisters, mother and father, children and fields &#8211; under persecutions &#8211; <strong>and in the eon eonian life to come.<\/strong>&#8220;<\/em> (Mk 10:28-30 KNT). From this it is clear that the aeonic life is the life of the coming aeon or age. For Nicodemus, as a teacher of Israel, this was a familiar concept. To participate in the messianic kingdom was the outlook of the prophets. An endless eternity is completely out of place here.<\/li>\n<\/ol>\n<p>That this is the correct context is also read from other passages:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;And when he was asked by the Pharisees: <strong>When cometh the kingdom of God?<\/strong> he answered and said unto them, The kingdom of God cometh not so as to be observed; neither shall it be said, Behold here! Or: See there! For behold, the kingdom of God is in your midst. But he said to the disciples, &#8220;The days will come when you will desire to see one of the <strong>days of the Son of Man<\/strong>, and you will not see him. And they shall say unto you, Behold there; or, Behold here. Don&#8217;t go, don&#8217;t follow either!<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>For as the lightning flashes from one end under heaven to the other under heaven, so shall the <strong>Son of man be in his day<\/strong>. But before that, he must suffer many things and be rejected by this generation.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>And as it was in the days of Noah, so it will be <strong>in the days of the Son of Man:<\/strong> they ate, they drank, they married, they were given in marriage until the day Noah entered the ark and the flood came and <strong>killed them all<\/strong>.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>Likewise also as it happened in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; but on the day Lot went out from Sodom, it rained fire and brimstone from heaven and <strong>killed them all<\/strong>.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>It will be the same on the <strong>day when the Son of Man is revealed<\/strong>. On that day &#8211; whoever will be on the roof and has his utensil in the house, let him not go down to fetch it; and whoever is in the field, let him likewise not turn back. Remember Lot&#8217;s wife! He who seeks to save his life will <strong>lose<\/strong> it; and he who <strong>loses<\/strong> it will preserve it.&#8221;<\/em><br \/>\nLk 17:20-32 Rev. Elbf.<\/p>\n<p>As in John 3, this is about Pharisees talking to Jesus about the Kingdom of God &#8211; the Messianic Kingdom. Comparisons are made. When the Kingdom of God comes, or &#8220;in the days of the Son of Man&#8221; (Lk 17:26 cf. Dan 7:13), it will be similar to what happened in the days of Noah or the days of Lot. Whoever has not then heard and set his eyes on the Messiah will perish (Gr. <em>apollumi<\/em> Lk 17:27; Lk 17:29). Whoever tries to save his soul in these days will lose it (gr. <em>apollumi<\/em>), but whoever loses it (gr. <em>apollumi<\/em>) will beget it to life. The message is clear: Jesus tells the Pharisees that it is better to lose one&#8217;s soul (one&#8217;s life) (listen correctly: Jesus recommends to let the soul be lost!) in order to then receive a share in the Messianic life.<\/p>\n<p>The picture that gradually emerges here from the Gospels is quite different from what is usually taught. The conversation with Nicodemus is about <strong>access to the messianic kingdom,<\/strong> and whoever believes in this context will not perish in the preceding judgments, but will receive a <strong>share in the life of the messianic age<\/strong>. The promise and statement of Jesus is that whoever believes will be saved through the time of upheaval and will share in the Messianic Kingdom. Those who turn away from the Messiah will perish and will not receive a share in the Messianic life and age. This is the contrast. It is a matter of life and death, and <strong>who is in the Kingdom on earth<\/strong>. When these words were spoken, today&#8217;s church was not even mentioned, let alone an actuality. A connection with our time and an eternal destiny of all people is not up for discussion here for Jesus and Nicodemus &#8211; and should not be here for us either.<\/p>\n<blockquote><p>It is a matter of life and death and who is in the Kingdom on earth.<\/p><\/blockquote>\n<p>[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;113445&#8243;]<\/p>\n<h3>The outlook in the letters<\/h3>\n<p>The word &#8220;to be lost&#8221; is decisively interpreted from the Gospels. The linkage with an indefinite eternity and the change from a verb to a noun were very clumsy, as we have already seen. In the other writings of the New Testament, the word occurs several more times. There, too, it cannot be connected anywhere with an absolute final skill of people. A contrast between &#8220;perishing&#8221; and &#8220;being saved&#8221; is very real, but the meaning of perishing is nowhere extended to an endless time including eternal condemnation, punishment, hell and the like.<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;For the word of the cross is indeed foolishness to those who <strong>perish<\/strong>;  <\/em><br \/>\n<em>But to us who are being <strong>saved<\/strong>, it is God&#8217;s power.&#8221;<\/em><br \/>\n1Cor 1,18<\/p>\n<p>Let&#8217;s also compare another passage here so that we can better understand this first statement:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;&#8230;For a fragrance of Christ are we unto God in them that are <strong>saved<\/strong>, and in them that <strong>perish<\/strong>: to some a fragrance out of <strong>death<\/strong> unto <strong>death<\/strong>, and to others a fragrance out of <strong>life<\/strong> unto <strong>life<\/strong>.&#8221;<\/em><br \/>\n2Cor 2,15-16<\/p>\n<p>The contrast is between &#8220;being saved&#8221; or &#8220;perishing&#8221;, between &#8220;life&#8221; and &#8220;death&#8221;. Here it shows again that the translation of <em>apollumi<\/em> with <em>perish<\/em> is very accurate and it does not go beyond the current lifetime.<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;But if our gospel also be veiled, it is veiled in them that <strong>perish<\/strong>, in whom the God of this eon blindeth the minds of them that believe not, lest the brightness of the gospel of the glory of Christ, who is the image of the invisible God, should shine unto them.&#8221;<\/em><br \/>\n2Cor 4,3-4<\/p>\n<p>In all these biblical passages, the approaches from the Gospels resonate. Especially in Paul&#8217;s early letters, the expectation of Christ&#8217;s return is vividly present. Just as in the Gospels the messianic kingdom was &#8220;at the door,&#8221; Paul also sees the appearance of Christ and the transition to a new age as concretely imminent.<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;But we beseech you, brethren, concerning the presence of our Lord Jesus Christ and our gathering together unto Him&#8230; Then shall that lawless one be revealed&#8230; whose presence is according to the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that <strong>perish<\/strong> (<\/em>apollumi<em>), because they did not accept the love of the truth in order to be <strong>saved<\/strong>. Therefore, God will send them an efficacy of error, so that they will believe the lie, that all may be judged &#8230;&#8221;<\/em><br \/>\n2Thess 2,1-12<\/p>\n<p>Salvation is real, as is sinking. However, both take place here on earth and concern the current life. The result is, of course, very different. Those who are saved here pass through to the new age (&#8220;<em>our gathering unto Him&#8221;)<\/em>, while others perish <em>&#8220;that all may be judged<\/em>.&#8221; Believers will have their eyes on Christ and await Him. The rest of the people will go their own ways and pass through the judgment. So Paul wrote to the Thessalonians before:<\/p>\n<p style=\"padding-left: 40px;\"><em>&#8220;But since we are sons of the day, let us be sober, and let us put on the armor of faith and love, with the helmet, which is <strong>the expectation of salvation<\/strong>: for God has not appointed us to wrath (cf. Romans 1:18), but <strong>to receive salvation through our Lord Jesus Christ,<\/strong> who died for us, that whether we watch or slumber, we should <strong>live<\/strong> together with Him. Therefore, speak to one another, and one build up another, as you also do.&#8221;<\/em><br \/>\n1Thess 5,8-11<\/p>\n<p>[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;861525&#8243;]<\/p>\n<h3>Much has been lost<\/h3>\n<p>If one reads carefully through the biblical testimonies, much of the biblical context seems to have been lost. But it can be found again. The link with &#8220;dying&#8221; can be traced at every turn in the New Testament. Against the backdrop of an impending upheaval of this world &#8211; from this time into a new time &#8211; we can discover Him who died for us so that, whether we are awake or asleep, we might live with Him at the same time.<\/p>\n<p>Thus we can promise one another and leave all the rest to Him who works all things according to the counsel of His will(Eph 1:11), for <em>&#8220;One alone is the Lawgiver and Judge, He who saves and He who kills&#8221;<\/em>(Jas 4:12).[\/vc_column_text][vc_column_text uncode_shortcode_id=&#8221;185729&#8243;]This article first appeared on this website on November 4, 2014. This is a revised version.[\/vc_column_text][vc_empty_space empty_h=&#8221;2&#8243;][\/vc_column][\/vc_row]<\/p>\n<\/div><div class=\"pld-like-dislike-wrap pld-template-1\">\r\n    <div class=\"pld-like-wrap  pld-common-wrap\">\r\n    <a href=\"javascript:void(0)\" class=\"pld-like-trigger pld-like-dislike-trigger  \" title=\"\" data-post-id=\"37481\" data-trigger-type=\"like\" data-restriction=\"cookie\" data-already-liked=\"0\">\r\n                        <i class=\"fas fa-thumbs-up\"><\/i>\r\n                <\/a>\r\n    <span class=\"pld-like-count-wrap pld-count-wrap\">0    <\/span>\r\n<\/div><div class=\"pld-dislike-wrap  pld-common-wrap\">\r\n    <a href=\"javascript:void(0)\" class=\"pld-dislike-trigger pld-like-dislike-trigger  \" title=\"\" data-post-id=\"37481\" data-trigger-type=\"dislike\" data-restriction=\"cookie\" data-already-liked=\"0\">\r\n                        <i class=\"fas fa-thumbs-down\"><\/i>\r\n                <\/a>\r\n    <span class=\"pld-dislike-count-wrap pld-count-wrap\">0<\/span>\r\n<\/div><\/div>","protected":false},"excerpt":{"rendered":"<p>What about this &#8220;getting lost&#8221;?<\/p>\n","protected":false},"author":5,"featured_media":36821,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[565,632],"tags":[559,557,567],"class_list":["post-37481","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-biblical-terms","category-judgement","tag-bible-study","tag-last-things","tag-new-testament"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.9 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>The lostness of Christianity &#8226; Kernbeisser<\/title>\n<meta name=\"description\" content=\"The lostness of Christianity. 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