{"id":1343,"date":"2018-02-03T14:01:44","date_gmt":"2018-02-03T13:01:44","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1343"},"modified":"2018-02-03T14:01:44","modified_gmt":"2018-02-03T13:01:44","slug":"immortality","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/immortality\/","title":{"rendered":"Immortality"},"content":{"rendered":"
\n
\n

to the praise of the glory of his grace, which he freely bestowed on us in the Beloved.<\/em><\/p>\n

Ephesians 1:6<\/em><\/a><\/p>\n

This messianic Bible study on immortality will be discussed in four major categories.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>I. Definition<\/p>\n

The first major category is the definition of immortality. The meaning of immortality is: the eternal, continuous, and conscious existence of the soul after the death of the body. Physic<\/span>al death is the separation of the material part of man from the immaterial part of man. Immortality means \u201can eternal, continuous, and conscious existence of the immaterial part of man after the death of the body.\u201d Immortality means \u201ccontinuous consciousness.\u201d<\/span><\/p>\n

This study will use the term \u201cimmortality\u201d in reference to its theological usage. Theologically, the term \u201cimmortality\u201d refers to both the <\/span>body or the material part of man, as well as the soul-spirit or the immaterial part of man. But to be technical, the biblical usage of the term is limited to the body only.<\/p>\n

In 1 Corinthians 15:53\u201354<\/a>, <\/span>the Bible speaks of \u201cputting on\u201d immortality, and the body puts on immortality at the Rapture of the Church. For the dead believer, immortality is put on<\/em> by means of resurrection, and for the living b<\/span>eliever immortality is put on<\/em> by translation. This will occur at the Rapture. So biblically speaking, the term \u201cimmortality\u201d is used of the body only, but the theological use of the term is applied to<\/span> both the body and the soul.<\/p>\n

This discussion concerning immortality is concerned with the continuous consciousness of the soul-spirit or the immaterial part of man after physical death.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>II. The Evidences of the Doctrine of Immortality<\/p>\n

The second major category of this study on immortality is to give the evidences of immortality. \u201cWhat is the biblical evidence that the teaching of imm<\/span>ortality is true?\u201d There are seventeen specific evidences for the Doctrine of Immortality, evidences that the Bible does teach continuous consciousness of the soul.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. Gathered to His People<\/p>\n

The first evidence of the Doctrine of Immortality is a figure of speech used in the Old Testament, which relates to death: gathered to his people<\/em>. The dead person is seen as <\/span>joining a company that preceded him. For example, Genesis 25:8<\/a> states: And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.<\/em><\/p>\n

The sam<\/span>e statement is made in Genesis 25:17<\/a> of Ishmael: And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his peop<\/em><\/span>le.<\/em><\/p>\n

Notice that first, physical death takes place, Ishmael dies; then after death, he is seen as gathered unto his people<\/em>, as joining a company that preceded him or that had gone on in advance.<\/p>\n

Anothe<\/span>r example is in Genesis 35:29a<\/a>: And Isaac gave up the ghost, and died, and was gathered unto his people.<\/em><\/p>\n

The next example is from the life of Jacob, Genesis 49:29<\/a>: And he charged them, and said unto t<\/em><\/span>hem, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite.<\/em><\/p>\n

And the last example is in Genesis 49:33<\/a>: And when Jacob made an end of chargin<\/em><\/span>g his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.<\/em><\/p>\n

So in the first book of the Bible, after people die physically, they are said to be \u201cgathe<\/span>red unto their people.\u201d They are seen as joining a company they are conscious of and that had preceded them. Some interpreted this phrase to mean nothing more than being buried in the family cemetery. However, that would not be true of a person like Abraham whose family or clan was back in<\/span> Haran.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. Joined the Fathers<\/p>\n

The second evidence for the Doctrine of Immortality is similar to the first: sometimes there is the expression of having \u201cjoined the fathers.\u201d Upon death, the dead one has joined<\/span> the fathers. One example of this is in Genesis 15:15<\/a>: But you shall go to your fathers in peace; you shall be buried in a good old age.<\/em><\/p>\n

A similar statement is made in Genesis 47:30a<\/a>: but when I sleep<\/em><\/span> with my <\/em>fathers, you shall carry me out of Egypt, and bury me in their burying-place.<\/em><\/p>\n

So the fact that one goes to join his fathers is also an implication that consciousness continues even after phys<\/span>ical death.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Continuous Existence of Enoch<\/p>\n

A third evidence for the Doctrine of Immortality is Enoch\u2019s continuous existence; he did not die, but has gone on to continually exist somewhere. In the Old Testam<\/span>ent, this took place in Genesis 5:24<\/a> and this is reaffirmed in the New Testament by Hebrews 11:5<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>D. The Assurance of Job<\/p>\n

A fourth evidence for the Doctrine of Immortality is found in the Book of Job, which records Job\u2019s assurance based upon a question he himself raised and then answered. For exam<\/span>ple, in Job 14:14a<\/a> the question is: If a man die, shall he live again?<\/em><\/p>\n

And the question that Job raised in 14:14<\/a> is answered in Job 19:25\u201326<\/a>: But as for me I know that my Redeemer lives, And at last h<\/em><\/span>e will stand up upon the earth: And after my skin, even this body, is destroyed, Then without my flesh shall I see God.<\/em><\/p>\n

Job had the assurance that even though his physical body will eventually go into<\/span> physical death, nevertheless, he is going to see God apart from his body and that, too, is an evidence of immortality.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>E. The Doctrine of Resurrection<\/p>\n

The fifth evidence for the Doctrine of Immortality is based upon the Doctrine of Resurrection, because the very act of resurrection implies immortality. Otherwise, why <\/span>even bother with resurrecting the dead, be they righteous or unrighteous? So contained within the very concept of resurrection, is the implication of immortality. Why are they raised, but to live forever.<\/span><\/p>\n

In the Old Testament, the Doctrine of Resurrection is taught in Isaiah 26:19<\/a>; Daniel 12:2\u20133<\/a>; and Hosea 13:14<\/a>. In the New Testament, it is clearly taught in John 5:25\u201329<\/a>, and Revelation 20:4\u20136<\/a>, 11<\/span>\u201315<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>F. The Consciousness of the Soul<\/p>\n

The sixth evidence for the Doctrine of Immortality is that, according to Scripture, the immaterial part of man is viewed as being with God upon death and is conscious.<\/span> There are examples of this truth in both testaments. For example, in the Old Testament, this truth is found in Psalm 17:15<\/a>: As for me, I shall behold your face in righteousness; I shall be satisfied,<\/em><\/span> when I awake, with beholding your form.<\/em><\/p>\n

Here David expressed a real faith that the soul will still be conscious in the fellowship with God even after death.<\/p>\n

This is also taught in Psalm 73:23\u201325<\/a>: Nev<\/em><\/span>ertheless I am continually with <\/em>you: You have holden my right hand. You will guide me with your counsel, And afterward receive me to glory. Whom have I in heaven but you? And there is none upon earth <\/em><\/span>that I desire besides you.<\/em><\/p>\n

In this Psalm, the author Asaph expressed a real faith in immortality. Even upon death he saw himself as being with God and conscious.<\/p>\n

This is also found in Ecclesiastes 12:<\/span>7<\/a>; Luke 23:43<\/a>; John 14:3<\/a>; 2 Corinthians 5:1\u20138<\/a>; and Philippians 1:22\u201324<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>G. Joining the Dead<\/p>\n

The seventh evidence for the Doctrine of Immortality is that David expected to be able to join his dead son after David\u2019s own death. This is a statement that he made in the Book of<\/span> 2 Samuel 12:23<\/a>: But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.<\/em><\/p>\n

Notice the way that David put it, he expected to go to the pl<\/span>ace where his deceased son was, and expected to see him at that time after death. So David expected to be able to join his dead son in a conscious way after his own death, and he expressed it in this passage. This, too, clearly shows that the Bible teaches immo<\/span>rtality, and that immortality was a blessed hope of the Old Testament saints.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>H. The Consciousness of the Souls of Sheol<\/p>\n

The eighth evidence of the teaching for the Doctrine of Immortality is that the souls of Sheol<\/em> are seen in continuous consciousness. A good example of this i<\/span>n the Old Testament is Isaiah 14:9\u201311<\/a>: Sheol from beneath is moved for you to meet you at your coming; it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their t<\/em><\/span>hrones all the kings of the nations. All they shall answer and say unto you, Are you also become weak as we? are you become like unto us? Your pomp is brought down to Sheol, and the noise of your viols: the worm is spread under you, and worms cover you.<\/em><\/span><\/p>\n

In this passage, the soul of the king of Babylon enters into the Hell section of Sheol<\/em> itself, and all the souls that preceded him in Hell suddenl<\/span>y rise in astonishment as they see this one also entering the domains of Hell. They are able to ask him questions and carry on a conversation. So it should not be missed that these dead ones are portrayed as being conscious.<\/span><\/p>\n

In the New Testament, this is taught by Luke 16:19\u201331<\/a> in the story of the rich man<\/em> and Lazarus<\/em>. Though it is frequently called \u201cThe Parable of the Rich Man and Lazarus,\u201d this <\/span>is incorrect. Luke does not say that it is a parable nor does Yeshua (Jesus) begin that story as He often did by saying, \u201cLearn a parable.\u201d Parables do not have names like Lazarus<\/em> and Abraham<\/em>. This is<\/span> a true story that Yeshua gave. Notice that, after the rich man died and after Lazarus died, both of these men were conscious. Furthermore, someone else is mentioned who had also died centuries earlier, Abraha<\/span>m. Abraham and the rich man can carry on a conversation; they are clearly conscious although, physically, they have died. The story of the rich man and Lazarus, then, is another evidence for <\/span>the teaching of the Doctrine of Immortality.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>I. Eternity in the Heart<\/p>\n

The ninth evidence for the Doctrine of Immortality is the statement made by Ecclesiastes 3:11<\/a>: he has set eternity in their heart<\/em>. The word heart<\/em> is used frequently in Scriptu<\/span>re as one of the facets of the immaterial part of man. Contained within the immaterial part of man, according to Ecclesiastes 3:11<\/a>, is the fact that eternity<\/em> has been placed in it. So contained within<\/span> the immaterial part of man is the element of immortality.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>J. Samuel\u2019s Appearance to Saul<\/p>\n

The tenth evidence for the Doctrine of Immortality is the fact that Samuel was seen as being conscious after his own death. 1 Samuel 28:8\u201319<\/a> is the account of Saul\u2019s goi<\/span>ng to a witch to see if she could bring up the soul of Samuel from Sheol<\/em>. Now, witches do not have that kind of power, and neither did this one. What happens in these situations is that a demon is imp<\/span>ersonating the dead. But in this account, the real Samuel actually comes up to the surprise of the witch, which shows that she had nothing to do with it. God intervened in this instance and allowed the soul of Samuel to be brought up. Samuel was not resurrected from the dead at that point, it was simply the spirit of Samuel, h<\/span>is immaterial part that was brought up from Sheol. He was able to carry on this conversation with Saul, letting Saul know that his doom had come and he will die in the battle with the Philistines. But the point is that Samuel was fully conscious even after his own physical death, and that, too, shows immortality.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>K. God is a God of the Living<\/p>\n

The eleventh evidence for the Doctrine of Immortality is what Jesus said about God in Matthew 22:29\u201332<\/a>: God is not the God of the dead, but of the living<\/em> (v. 32<\/a>). Althoug<\/span>h those particular living ones he mentioned, Abraham, Isaac, and Jacob, were physically dead, yet God is a God for the living. The point being made is that God has a continuous conscious, living, relationship w<\/span>ith the patriarchs, which is one reason why He cannot leave their bodies dead. But while the resurrection of the body was still future, God already had a relationship with them because their immaterial part was very conscious.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>L. Through Death is Life<\/p>\n

The twelfth evidence for the Doctrine of Immortality is the statement made in John 11:25\u201326<\/a> concerning the dead Lazarus: though he die, yet shall he live<\/em> (v. 25<\/a>). Notice it do<\/span>es not say, \u201cthough he died, he will live.\u201d If it did, it would merely mean that eventually the dead one would be resurrected. However, John used the present tense: though he is now dead, he is also now living; thou<\/span>gh one dies, he still lives. He is certainly dead physically, but the immaterial part of man has a continuous, living consciousness and, therefore, Yeshua can say of a dead saint, though he is dead, he is living.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>M. The Promise of Future Glory<\/p>\n

The thirteenth evidence for the teaching of the Doctrine of Immortality is the fact of the promise of future glory. The guarantee of future glory for the believer is fou<\/span>nd in Romans 8:18<\/a> and the fact that the believer is destined to be glorified also implies immortality, because the very act of glorification implies continuous eternal existence. Romans 8:18<\/a> states: F<\/em><\/span>or I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>N. The Promise of a Future Life<\/p>\n

The fourteenth evidence for the Doctrine of Immortality is found in 1 Corinthians 15:19<\/a>, which states that a lack of future life would make the believer most pitiable<\/em>. <\/span>The lack of a future life for the believer makes him most pitiable<\/em>, because believers have committed their lives to God based upon His promise of immortality. Believers conduct a very narrow lifestyle<\/span> and discipline their lives to live in accordance with His rules and His regulations, so if there is no life after death, if there is no immortality, then all this was for nothing, their faith was in vain. This, indeed, would make the believer <\/span>most pitiable<\/em>. So immortality must be true because of the kind of lifestyle we are expected to have in this life.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>O. The Soul is Renewed<\/p>\n

The fifteenth evidence for the Doctrine of Immortality is the statement made in 2 Corinthians 4:16\u201318<\/a> that, while the body decays, the soul is renewed day by day<\/em>. Though the bod<\/span>y eventually decays in death, yet the soul is renewed day by day<\/em>. The only reason for the soul to be renewed is because of its immortality.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>P. Immortality Through the Gospel<\/p>\n

The sixteenth evidence for the Doctrine of Immortality is in 2 Timothy 1:10<\/a>, where Paul states that both life and immortality<\/em> [are brought] to light through the gospe<\/em><\/span>l.<\/em> The very fact that he connects immortality with the gospel shows that one of the reasons for the gospel is the salvation of the soul for its continued existence.<\/p>\n<\/div>\n<\/div>\n

\n
\n

Q. Future Rewards and Punishments<\/p>\n

The last evidence for the Doctrine of Immortality is the fact that future reward and future punishment imply immortality; these things would have no meaning after death unless immortality were true. This fact is found in Matthew 11:20\u201324<\/a>; 13:49\u201350<\/a>; 25:34<\/a>, 41<\/a>, 46<\/a>; Romans 2:5\u201311<\/a>; and 2 Timothy 4:7\u20138<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

III. The Benefits of the Doctrine of Immortality<\/p>\n

The third major category is to discuss briefly the benefits of the Doctrine of Immortality. \u201cWhat are the benefits of this doctrine? Is there any pract<\/span>ical value in teaching the Doctrine of Immortality?\u201d There are three benefits of the Doctrine of Immortality.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. Our Hope of Future Joy<\/p>\n

Immortality provides us the hope of future joy according to Philippians 1:23\u201324<\/a>: But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it <\/em><\/span>is very far better: yet to abide in the flesh is more needful for your sake.<\/em><\/p>\n

In this passage, Paul faced the possibility of physical death, but that gave him the hope of future joy, knowing that upon <\/span>separation from the body, he is going to be in a conscious, continuous fellowship with the Lord.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. Our Temporary Residency in This Life<\/p>\n

The second benefit of the Doctrine of Immortality is the awareness that believers are only temporary residents in this life according to Philippians 3:20<\/a>: For o<\/em><\/span>ur citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ.<\/em><\/p>\n

The believer\u2019s citizenship is in heaven<\/em>. The fact that immortality is true produces the awareness that believers <\/span>are temporary residents in this life, because now their citizenship is in heaven<\/em>. What that means practically is that all trials and tribulations in this life do not need to be taken to the point of d<\/span>efeat or to the point of despair or to the point of depression. But believers can look upon it and say, \u201cThis, too, will pass, I am only a temporary resident on this earth, in this land. This, too, will pass. My <\/span>citizenship is in heaven<\/em>. I will some day know the full joy of the Lord.\u201d This is the second benefit of the Doctrine of Immortality, the awareness of temporary residency in this life and, <\/span>after death, the destiny of eternal, continuous consciousness in Heaven itself.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. Our Motivation for Righteous Living<\/p>\n

The third benefit of the Doctrine of Immortality is that immortality provides us our motivation for living righteous, Spirit-filled, sanctified lives. A person w<\/span>ho does not have the real, living hope of immortality struggles to make the best he can out of life right here. The unsaved struggle and strive, constantly reaching out for those higher standards of living because they do not have the hope of eternal immortality in their hearts. They do not believe in immortality, and because they do not believe in immortalit<\/span>y, they try to get the best they can in this life. They constantly struggle with materialism.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>IV. False Views<\/p>\n

The fourth major category of this study of immortality is to discuss some common false views or common misconceptions concerning immortality. There are four major wrong views.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. Cessation of Existence<\/p>\n

The first false view is that of cessation of existence. This is the doctrine of pure mortalism. This life is all there is and, once this body dies, there is total cessation o<\/span>f existence; not only a cessation of consciousness, but of a cessation of existence as well. This is the view of atheism. Of course, those who hold to this false view, totally reject biblical revelation, for this view requires the r<\/span>ejection of the clear biblical teachings concerning immortality. Obviously, this is not a view that believers in the Bible should hold.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. Transmigration of the Soul or Reincarnation<\/p>\n

There is a second false view, also held among unbelievers, and that is the teaching of the transmigration of the soul. This is also known as reincarnatio<\/span>n: when the body dies, the soul continues to exist, but does not go either to Heaven or Hell, it simply transmigrates and enters into a new, living body, be it another person or even an animal. This teaching concerning the transmigration of the soul or reincarnation has no biblical evidence.<\/span><\/p>\n

Some try to use a statement made in Luke 1:17<\/a>, where it states that John the Baptist came in the spirit and<\/em><\/span> power of Elijah<\/em> the Prophet. The argument says that since Elijah was in John the Baptist, it teaches reincarnation, for the soul or spirit of Elijah<\/em> the Prophet actually entered the body of John the <\/span>Baptist when he was either conceived or born. However, that is not what Luke 1:17<\/a> is teaching. When Luke 1:17<\/a> states that John came in the spirit and power of Elijah<\/em>, it means that, both these men had<\/span> the power and the presence of the same Holy Spirit. The spirit<\/em> in this verse is the Holy Spirit, not the human spirit. The power is the power of the Holy Spirit. So both men had the power and the pre<\/span>sence of the Holy Spirit. This does not, in any way, teach reincarnation.<\/p>\n

Furthermore, the principle of Hebrews 9:27<\/a>: inasmuch as it is appointed unto men once to die, and after this comes judgment<\/em>, m<\/span>ilitates against reincarnation. This verse goes against the concept of transmigration of the soul. While it is true that some men have died twice in that they have been resurrected and therefore died aga<\/span>in, that is not reincarnation; it is the same human spirit that indwelt the person before and which indwells him again. The same immaterial part of man is joined with the same material part of man in resurrection. So there is no transmigration of the soul, there is no reincarnation; it is the same spirit-soul that is brought back into that same body.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. Conditional Immortality<\/p>\n

The first two false views are views held by unbelievers, but the third and fourth false views are held by many believers and also held by many among the cults. The third wro<\/span>ng view is called \u201cconditional immortality.\u201d Conditional Immortality means the soul is not inherently immortal; immortality is not part of the make-up of the soul. Rather, immortality is a gift for the saved only. So at death, the unbeliever simply becomes non-existent, and only the believer continues to exist. This view is primarily taught by certain cults but, unfortun<\/span>ately, this view is also held by many who are believers.<\/span><\/p>\n

The various arguments used in favor of conditional immortality, as well as the arguments against it, are the same arguments for and against the fourth position, so these <\/span>will be dealt with in conjunction with the fourth wrong view.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>D. Annihilationism<\/p>\n

The most common false view, especially because of the cults, is the fourth view: the Doctrine of Annihilationism. What annihilationism says is this: the unsaved soul is annihilated <\/span>after a temporary period of punishment. These people do believe that the unsaved soul goes to Hell, but not for eternity, only temporarily. Eventually the unsaved soul is annihilated after suffering a duration of punishment.<\/span><\/p>\n

This is the doctrine of certain cults such as Jehovah\u2019s Witnesses and Seventh-Day Adventists. This topic will be discussed in four areas.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Arguments in Support of Annihilationism<\/p>\n

\u201cWhat are the supporting arguments that they like to use?\u201d It is possible to subdivide the support of annihilationism in two categories: theological argu<\/span>ments and scriptural arguments.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Theological Arguments<\/p>\n

Basically, they use eight theological arguments.<\/p>\n

The first one is based upon the love of God; they claim that it is against the love of God for eternal punishment to be tr<\/span>ue.<\/p>\n

The second theological argument is based upon the justice of God; there is no justice in eternal punishment.<\/p>\n

The third theological argument is that the soul does not inherit immortality, it must b<\/span>e gained. This is based upon the reading of Genesis 2:7<\/a>, where it states: man became a living soul<\/em>, and also Genesis 3:19<\/a>, where it states: dust you are, and unto dust you shall return<\/em>. By combining t<\/span>hese two passages, they say that the soul does not possess inherent immortality, but it must be gained.<\/p>\n

The fourth theological argument is that God has failed if evil is not liquidated in its existenc<\/span>e. Since the continued existence of the unsaved means the continued existence of evil, God would have failed if evil is not liquidated in its existence and, therefore, it will be liquidated by annihilation.<\/span><\/p>\n

The fifth theological argument they like to use is to ask the question: \u201cWhere is the justice for dead infants and the ignorant heathen in eternal punishment?\u201d It is unjust for those who died i<\/span>n infancy and those who died in ignorance to be in eternal punishment.<\/p>\n

The sixth theological argument is that punishment is only beneficial or useful when it is used for reformation. In eternal punish<\/span>ment there is no reformation; therefore, there is no need for it.<\/p>\n

The seventh theological argument is: \u201cWhy should God and the universe be burdened with the continuous existence of those who have scor<\/span>ned a useful life?\u201d They see the continuous, eternal existence of the unbeliever as being a burden to God and the universe; therefore, it should be done away with.<\/p>\n

The eighth theological argument is t<\/span>hat the righteous ones could not enjoy bliss knowing that others are continually in Hell. Those in Heaven will simply not be able to enjoy it if they know that there are others suffering continuously in Hell.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. The Scriptural Arguments<\/p>\n

They also use scriptural arguments, and all together, there are sixteen scriptural arguments they like to use. They depend heavily on the word \u201cdestruction.\u201d They depend he<\/span>avily upon the use of the word destruction<\/em>.<\/p>\n

They point to Matthew 10:28<\/a>, which refers to God\u2019s ability to destroy both soul and body in hell.<\/em><\/p>\n

Secondly, they go to Matthew 7:13<\/a>, where it speaks about h<\/span>ow broad is the way \u2026 to destruction<\/em>, and this destruction<\/em> is interpreted as \u201cceasing to exist.\u201d<\/p>\n

Thirdly, they turn to Romans 9:22<\/a>, where it speaks about the unbeliever being fitted<\/em> for destruction<\/em>.<\/p>\n

F<\/span>ourthly, they go to 2 Peter 2:1<\/a>, where false prophets<\/em> and false teachers<\/em> bring to themselves swift destruction.<\/em><\/p>\n

The fifth scriptural argument is Philippians 3:19<\/a>, which speaks about the unbeliever who<\/em><\/span>se end is perdition<\/em>. The Greek word there, they point out, is the same as the other ones that were translated \u201cto destroy.<\/p>\n

Sixth, there is 2 Peter 2:12<\/a>, where it speaks about those unbelievers to be t<\/em><\/span>aken and destroyed.<\/em><\/p>\n

The seventh argument is 1 Thessalonians 5:3<\/a>, where it speaks about the unbeliever finally facing sudden destruction.<\/em><\/p>\n

Eighth, there is 2 Thessalonians 2:8<\/a>, which speaks about the la<\/em><\/span>wless one<\/em> destined to be destroyed.<\/p>\n

Ninth, there is Ezekiel 18:4<\/a>, 20<\/a>, which does speak of the death of the soul.<\/p>\n

The tenth scriptural argument is based upon Psalm 146:4<\/a>, which states that a man\u2019s thou<\/em><\/span>ghts perish<\/em> when he dies. If his thoughts perish<\/em>, this means the immaterial part of man ceases to exist.<\/p>\n

The eleventh argument is Ecclesiastes 9:5<\/a>, where it mentions that the dead know not any thing.<\/em><\/p>\n

<\/span>Twelfth, by combining Genesis 2:7<\/a> with 3:19<\/a> they claim that man is a soul that turns to dust upon physical death.<\/p>\n

Thirteenth, they mention that the terms Hades<\/span> and Sheol<\/em> actually mean \u201coblivion and de<\/span>ath\u201d; therefore, it means \u201ca cessation of existence.\u201d<\/p>\n

Their fourteenth argument is based upon Colossians 1:20<\/a>, where it states that \u201call things are reconciled.\u201d If there is a continuous existence of t<\/span>he unsaved in eternal punishment, it would mean that \u201call things\u201d were not reconciled; but if \u201call things\u201d are reconciled, it means there is an elimination and annihilation of the unbelieving element.<\/span><\/p>\n

The fifteenth scriptural argument they like to use is that found in 2 Timothy 1:10<\/a>, which speaks about death eventually being abolished<\/em>.<\/p>\n

The sixteenth scriptural argument is based upon 1 Corinthians <\/span>15:25\u201326<\/a>, which speaks about death being destroyed.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Arguments Against Annihilationism<\/p>\n

The third area of this segment concerning annihilationism is the answers to these arguments. \u201cHow does one respond when confronted with these arguments?\u201d These<\/span> arguments will be dealt with one by one in the same order as presented above.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Theological Arguments<\/p>\n

First, there was the argument concerning the love of God: that the love of God would not allow for eternal punishment. However, if it is inconsistent with God\u2019s love to ha<\/span>ve man eternally punished, it would also be against God\u2019s love to have man suffer Hell temporarily or man\u2019s misery at the present time. One cannot use God\u2019s love as an argument against eternal punishment and not against temporary punishment. If the love of God were inconsistent with one, it would also be inconsistent with the other. Yet they do believe in temporary pun<\/span>ishment.<\/p>\n

Secondly, concerning<\/span> God\u2019s justice, it is a matter of human opinion that the justice of God would not allow for eternal punishment. The Bible actually teaches otherwise: that the very justice of God requires eternal punishment for those who<\/span> have rejected the eternal life He has provided for them.<\/p>\n

Thirdly, concerning their claim that the soul does not possess inherent immortality according to Luke 16:19\u201331<\/a>, notice who<\/span> was in torment. The rich man<\/em> is in torment and, while his body did turn to dust, his soul did not.<\/p>\n

The fourth theological argument was that God has failed if evil is not liquidated. But that is an as<\/span>sumption that they make which they do not prove. The Bible actually teaches otherwise. If the plan of God had included the annihilation of the unsaved, then God\u2019s plan fails if it does not follow through. But if God\u2019s plan includes eternal punishment, then God has not failed.<\/span><\/p>\n

The fifth argument concerns justice for the dead infants and the ignorant heathen. Here, they make an assumption that infan<\/span>ts go to Hell. The Bible does not specify one way or the other. Furthermore, this is a human concept of divine justice that goes contrary to the biblical concept.<\/p>\n

The sixth argument was that punishmen<\/span>t is only beneficial when it is used for reformation. Since the unsaved dead are not going to be reformed during eternity, therefore, they will be annihilated. But again, this is an assumption that they make concerning the legitimate use<\/span> of punishment. It is not true that punishment is only beneficial for reformation. Sometimes punishment is a punishment in and of itself. So the assumption regarding the legitimate use of punishment is not necessarily true. Eternal punishment is not for the purpose of reformation, but for the purpose of punishment itself.<\/span><\/p>\n

The seventh theological argument was: w<\/span>hy should God and the universe be burdened with the continued existence of those who have scorned a useful life? The answer is simply because God so willed it. Furthermore, it will not be a burden. Believers are going to be in a perfect, h<\/span>oly state and will not sustain the same relationship to the unsaved as they do now. At that time, they will not feel this burden. They will have the mind of God and will see it from His perspective, not their own.<\/span><\/p>\n

The eighth theological argument was that the righteous could enjoy bliss only if they know that others are not suffering eternally; the righteous c<\/span>ould not enjoy bliss knowing that others are continually suffering in Hell. But the answer here is that the righteous will enjoy the bliss of God\u2019s presence and will not be encumbered with the present perspective regarding what is inappropriate to Heaven\u2019s bliss.<\/span><\/p>\n

So the eight theological arguments they like to use all have answers. There is no need to teach annihilationism because of these theolog<\/span>ical arguments.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. The Scriptural Arguments<\/p>\n

One of their major arguments was based upon the use of a Greek word apollumi<\/span>, which is translated by the King James Version as \u201cdestroy.\u201d And they refer to passages like Ma<\/span>tthew 10:6<\/a>, 28<\/a>; 15:24<\/a>; 16:25<\/a>; and other passages.<\/p>\n

Their first scriptural argument was based on Matthew 10:28<\/a>. The word apollumi<\/span> does not mean \u201cutter destruction to the point of ceasing to exist.\u201d This<\/span> is obvious from its usage elsewhere. It simply means, \u201cto be in a lost state.\u201d It is not used of the utter annihilation of both body and soul, because the same Greek word that is translated as \u201cdestroyed\u201d is used even of those who are still living. For example, this word <\/span>is used of the living ones in Matthew 10:6<\/a>, where it is translated as lost<\/em>; in Matthew 15:24<\/a>, the lost<\/em>; in Matthew 16:25<\/a>, whoev<\/span>er loses<\/em>; and in Luke 19:10<\/a>, that which was lost<\/em>. So the word apollumi<\/span> does not mean \u201cdestruction in the sense of cessation of existence,\u201d it simply means \u201cto be in a lost condition.\u201d Those eternally <\/span>in Hell will not be destroyed to the point of ceasing to exist, more correctly rather, those eternally in the Lake of Fire are simply those who are in an eternal lost state.<\/p>\n

The second, third, fourth,<\/span> and fifth scriptural arguments were based on Matthew 7:13<\/a>; Romans 9:22<\/a>; 2 Peter 2:1<\/a>; and Philippians 3:19<\/a>, all of which use the term \u201cto be destroyed.\u201d But the answer here is that the statements made<\/span> in these passages use the Greek word apuleia<\/span>, which does not mean \u201ca cessation of existence.\u201d It is used elsewhere where it simply means, \u201cto be in a wasted condition.\u201d It does not teach annihilation<\/span>ism; it is not the annihilation of the material, but the lostness or uselessness of that which is being described. The same word is used in Matthew 26:8<\/a> and Mark 14:4<\/a>, where it is translated as \u201cmerel<\/span>y being in a state of wastedness.\u201d Again, these verses do not mean \u201cannihilation of the material,\u201d but simply emphasize its lostness or its uselessness. So, these verses do not teach annihilationism.<\/p>\n

<\/span>Sixth, they use 2 Peter 2:12<\/a>, that, in the King James Version, reads: to be taken and destroyed<\/em>. But the Greek word here is phthora<\/span>, which means \u201ccorruption.\u201d The victims are merely seen as being in a<\/span> state of corruption, they are to be totally corrupted as they will be in the Lake of Fire; corrupted, but they do not cease to exist.<\/p>\n

Seventh, another biblical passage they use is 1 Thessalonians 5:3<\/a><\/span>, which speaks of the unbeliever as facing sudden destruction<\/em>. But the Greek word used here is holephros<\/span>, which means \u201cdestruction,\u201d not in the sense of annihilation; rather, it is dealing with the ph<\/span>ysical destruction of the Great Tribulation. This verse is in the context of the Great Tribulation and speaks of the destruction of the physical world, not the destruction of the soul of the unbeliever.<\/span><\/p>\n

Eighth, another scriptural argument they use is 2 Thessalonians 2:8<\/a>, where it speaks of the lawless one<\/em> as being destroyed. But the Greek word here is katargeo<\/span>, which means only \u201cto render inoperat<\/span>ive.\u201d It does not mean, \u201cto annihilate,\u201d but \u201cto render inoperative.\u201d In this passage, it is used of the Antichrist, and it simply states that the Antichrist\u2019s power and authority will eventually be r<\/span>endered inoperative. In fact, the meaning of this is spelled out in other passages. For example, Revelation 19:20<\/a> declares that the Antichrist will be cast alive into the lake of fire<\/em>, and with that a<\/span>ction, he will then be rendered inoperative as prophesied in 2 Thessalonians 2:8<\/a>.<\/p>\n

Furthermore, Revelation 20:10<\/a> points out that even after 1,000 years in the Lake of Fire, the Antichrist is still aliv<\/span>e in there. So, 2 Thessalonians 2:8<\/a> does not mean, \u201cto be destroyed in the sense of ceasing to exist,\u201d but \u201cto be destroyed in the sense of being rendered inoperative.\u201d<\/p>\n

Ninth, another scriptural passa<\/span>ge they like to use is Ezekiel 18:4<\/a> and 20<\/a>, where it speaks about the soul as dying. However, the word \u201cdeath\u201d never means annihilation as is obvious from Ephesians 2:1\u20133<\/a> and 9<\/a>. Death is simply \u201ca sep<\/span>aration.\u201d In this case, the dead soul is separated from God. A soul that is dead is a soul that has no spiritual life, the unbeliever has a spiritually dead soul, but it is not non-existent. The soul that separates from the <\/span>body in an unbelieving state eventually goes into a second death, but second death is not annihilationism; it simply means eternal separation from God.<\/p>\n

Tenth, another Old Testa<\/span>ment passage that they use is Psalm 146:4<\/a>, where it states that a man\u2019s thoughts perish<\/em> when he dies. But actually, verses 3<\/a> and 4<\/a> taken together and in context simply teach that a man\u2019s devices, man\u2019<\/span>s plans, and man\u2019s thoughts cannot be carried out on the earth after physical death. He has lost any opportunity to see his plans carried out, and that is all that means; it does not teach a cessation of existence.<\/span><\/p>\n

Eleventh, another passage they use is Ecclesiastes 9:5<\/a>, where it speaks about the dead<\/em> [not knowing] any thing<\/em>. But the context of Ecclesiastes 9:5<\/a> is simply drawing the conclusion of h<\/span>uman philosophy. Indeed, from the standpoint of human philosophy, under the sun<\/em>, that is the way it looks (v. 6<\/a>). But again, Ecclesiastes 9:5<\/a> simply spells out what human philosophy feels under the su<\/em><\/span>n<\/em>. It is not a divine decree; it is not the positive teachings of the Word of God.<\/p>\n

Twelfth, another scriptural argument they use is to combine Genesis 2:7<\/a> with 3:19<\/a>, pointing out that man is a soul th<\/span>at turns to dust. However, according to these passages, it is the body, not the soul, that turns to dust. It was Adam\u2019s body that was created from the dust, not Adam\u2019s soul. The soul came from the breath of God, not from the dust, there<\/span>fore, it is the body, not the soul that returns to dust. Luke 16:19\u201331<\/a> spells out what actually happens to the soul at death.<\/p>\n

Thirteenth, another scriptural argumen<\/span>t they like to use is to say that Sheol<\/em> and Hades<\/span> mean \u201coblivion and death,\u201d but that is not the meaning of those words as anyone who knows Hebrew and Greek can testify. Again, Luke 16:19\u201331<\/a> shows tha<\/span>t the rich man<\/em> is very conscious where he is in Sheol<\/em>, so the term cannot possibly mean \u201coblivion.\u201d<\/p>\n

Fourteenth, they also use Colossians 1:20<\/a>, which speak about \u201call things being reconciled.\u201d But in t<\/span>hat context, the \u201call things\u201d does not mean \u201call things without exception,\u201d rather, it means \u201call things without distinction.\u201d All kinds of things will be reconciled, but not all things as such.<\/p>\n

Fifte<\/span>enth and sixteenth, they use 2 Timothy 1:10<\/a> and 1 Corinthians 15:25\u201326<\/a>, which speak of death as being abolished<\/em>. However, these two verses deal only with the effects of natural death upon the body. It<\/span> is the first death, physical death, that is abolished; the second death, eternal, spiritual death, is not. It is the abolishment<\/em> of the first death that makes resurrection possible, but the second de<\/span>ath is going to be eternal.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. Additional Arguments Against Annihilationism<\/p>\n

In conclusion, there are eleven additional arguments to show that the Bible does not teach annihilationism. It does teach the immortality of the soul of<\/span> both the believer and the unbeliever.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. Daniel\u2019s Prophecies<\/p>\n

The first evidence is found in Daniel 12:2<\/a>, which speaks of a coming resurrection. Daniel prophesied that some<\/em> are going to be resurrected to everlasting life<\/em>, and others resurr<\/span>ected to everlasting contempt<\/em>. It is inconsistent exegesis or inconsistent interpretation to claim that when it speaks of everlasting life<\/em> for the believer, it means immortality; but when it speaks ab<\/span>out everlasting contempt<\/em> for the unbeliever, then it is not immortality nor eternal. But the same word is used in relationship to the believer and the unbeliever in the same verse. One must never inte<\/span>rpret the Bible in such a way that the same word in the same verse means two totally different things unless it can be proved by some indication, and there is no such indication in this verse,<\/p>\n<\/div>\n<\/div>\n

\n
\n

b. Eternal Life and Eternal Contempt<\/p>\n

Secondly, Matthew 25:46<\/a> points out that some go into eternal life<\/em> while others go into eternal punishment.<\/em> Again, if the believer receives eternal life<\/em> and that means immortality for them, since Yeshua used the same expression for the unbeliever when he speaks of eternal punishment<\/em>, it must also mean immortality for them as well. Like Daniel 12:2<\/a>, Matthew 25:46<\/a> uses the same terminology for the unbeliever as for the believer, and therefore it must mean the same thing. Again, it is simply inconsistent exegesis to take the same word and make it mean two opposite things in the same verse.<\/p>\n<\/div>\n<\/div>\n

\n
\n

c. Fire of Torment<\/p>\n

The third additional argument is based on Mark 9:47\u201348<\/a>, which speaks of the fire<\/em> of torment in which the unbeliever suffers: the fire is not quenched<\/em>. That, too, teaches against ann<\/span>ihilationism.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>d. Fallen Angels<\/p>\n

The fourth additional argument is found in Hebrews 2:16<\/a>, which points out that God did not provide salvation for fallen angels. Now, how is that relevant? Part of the teaching of the <\/span>annihilationists is based upon the theological argument and the scriptural argument that the Bible promises that \u201call things are to be reconciled to God\u201d (Col. 1:20<\/a>). But the fact is that the \u201call thi<\/span>ngs\u201d here does not mean \u201call things without exception,\u201d rather, all kinds of things will be reconciled, but not every one of every kind. According to Hebrews 2:16<\/a>, salvation was not provided for falle<\/span>n angels, and so fallen angels will never be reconciled to God, and yet they themselves continue to be eternal beings. So the fact that there is no reconciliation for fallen angels shows that the Colossians passage cannot be used to teach<\/span> that all things without exception are going to be reconciled by means of the annihilation of the evil ones. It simply cannot mean that.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>e. Eternal Judgment<\/p>\n

The fifth argument is found in Hebrews 6:2<\/a>, which speaks of eternal judgment<\/em>. And again, the word eternal<\/em> here is the same one used in reference to eternal life. If, for the believ<\/span>er, the word eternal<\/em> means \u201cimmortality,\u201d that same word used in reference to an unbeliever must also mean \u201cimmortality.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>f. Eternal Punishment<\/p>\n

The sixth argument is found in Jude 7<\/a>, which speaks of the punishment of eternal fire<\/em>. The fire itself is said to be eternal<\/em>, and the punishment itself is said to be eternal<\/em>. It <\/span>is not just the fire that is eternal, but the punishment in the fire that is eternal. If it were only temporary, as annihilationism teaches, then it is obviously not eternal.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>g. The Eternal Lake of Fire<\/p>\n

The seventh argument is based upon Revelation 14:11<\/a>, where it speaks of some being tormented in the Lake of Fire for ever and ever.<\/em> \u201cWhat does it mean to be tormented for e<\/span>ver and ever?\u201d Well, annihilationism claims that the term for ever and ever<\/em> does not mean \u201ceternity,\u201d it just means \u201ca very long time,\u201d then after a very long time, they will be annihilated. The probl<\/span>em with that explanation of Revelation 14:11<\/a> is that the very same expression is used of God in Revelation 15:7<\/a>, where God is said to live for ever and ever<\/em>. Now, is God eternal or is He only temporar<\/span>y? Even the annihilationists believe God is eternal. Since the same expression is used of God as is used for the tormenting of the unbeliever, obviously, it cannot be temporary, but must also be eternal.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>h. The Beast and the False Prophet<\/p>\n

The eighth argument is to compare Revelation 19:20<\/a> with Revelation 20:10<\/a>, which show that the beast<\/em> and the false prophet<\/em> are still in the lake of fire<\/em> after 1,000 y<\/span>ears. So even 1,000 years in the lake of fire is not enough for them to have been annihilated. One would assume that they would no longer have been alive if annihilationism were true.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>i. The Greek Word Aionos<\/p>\n

The ninth argument is based upon the Greek word aionos<\/span>, which is the usual term that is translated \u201ceternal.\u201d Those who teach annihilationism try to prove that the word aionos<\/span><\/span> does not mean \u201ceternal,\u201d but simply means \u201cfor an age.\u201d However, again it should be pointed out that the Greek word aionos<\/span> is used of both believers and unbelievers as in Matthew 25:46<\/a>. Therefore, on<\/span>e cannot make aionos mean \u201ceternality\u201d or \u201cimmortality\u201d for the believer, and yet make it mean only \u201ctemporariness\u201d for the unbeliever. If it is eternal for the believer, and annihilationists do make it mean \u201ceterna<\/span>l\u201d for the believer, they cannot then turn around and say that for the unbeliever it is only a temporary duration. One cannot take the same word and make it mean two different things. This is interpreting Scripture by one\u2019s theology rather than deducing theology from the Scriptures, which is the proper way of developing theology.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>j. God is Eternal<\/p>\n

The tenth argument against annihilationism is that the very same word, aionos<\/span>, which the annihilationists said does not mean \u201ceternal\u201d in some cases, is also a word used of God. It e<\/span>mphasizes God\u2019s eternalness and is used in Revelation 4:9<\/a>; 10:6<\/a>; 15:7<\/a>; and Hebrews 9:14<\/a>. Again, is God temporary or is He eternal? Even they believe that God is an eternal being. Therefore, they canno<\/span>t make the same word have the opposite meaning when it refers to the unbeliever.<\/p>\n<\/div>\n<\/div>\n

\n
\n

k. For Ever and Ever<\/p>\n

The eleventh and final argument against annihilationism is also based on the expression \u201cfor ever and ever.\u201d This expression is used a total of thirteen times in the Book of Revelation. Nine of those thirteen times, it is used of God, and they all agree that when it is used of God, it emphasizes eternality and immortality. Once it is used of the saints in Heaven, and they certainly believe that in the case of the saints in Heaven, these are the eternal, immortal beings. Then it is used once of Satan in the Lake of Fire and twice of the unbeliever in the Lake of Fire. But in these last three cases, they want to make it only temporary. If ten times they agree that it means \u201ceternal,\u201d they cannot then turn around and make these last three times mean something temporary. So, if it is true that it teaches the immortality of God and the saints in Heaven, it must also teach the immortality of Satan and the unbelievers in the Lake of Fire. Again, we must deduce our theology from the Scriptures, not interpret Scriptures by our preconceived theology or our emotional preferences.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

to the praise of the glory of his grace, which he freely bestowed on us in the Beloved. Ephesians 1:6 This messianic Bible study on immortality will be discussed in four major categories. I. Definition The first major category is the definition of immortality. The meaning of immortality is: the eternal, continuous, and conscious existence … <\/p>\n

\u201eImmortality\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1343","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1343","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1343"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1343\/revisions"}],"predecessor-version":[{"id":1344,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1343\/revisions\/1344"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1343"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1343"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1343"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}