A question, read by SIFT
Does Christian Science follow what the Bible teaches?
What the reading was given to weigh, word for word (7 passages)
What Christian Science teaches, in its own words:
1. "There is no life, truth, intelligence, nor substance in matter. All is infinite Mind and its infinite manifestation, for God is All-in-all. Spirit is immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God, and man is His image and likeness. Therefore man is not material; he is spiritual."(Science and Health with Key to the Scriptures, page 468, lines 9 to 15 (Chapter XIV, Recapitulation: 'the scientific statement of being'))
2. "We acknowledge God's forgiveness of sin in the destruction of sin and the spiritual understanding that casts out evil as unreal. But the belief in sin is punished so long as the belief lasts."(Religious tenets of Christian Science, tenet 3)
3. "Then comes the question, how do drugs, hygiene, and animal magnetism heal? It may be affirmed that they do not heal, but only relieve suffering temporarily, exchanging one disease for another. We classify disease as error, which nothing but Truth or Mind can heal, and this Mind must be divine, not human."(Science and Health with Key to the Scriptures, page 483, lines 1 to 6 (Chapter XIV, Recapitulation))
4. "Christ is the ideal Truth, that comes to heal sickness and sin through Christian Science, and attributes all power to God. Jesus is the name of the man who, more than all other men, has presented Christ, the true idea of God, healing the sick and the sinning and destroying the power of death. Jesus is the human man, and Christ is the divine idea; hence the duality of Jesus the Christ."(Science and Health with Key to the Scriptures, page 473, lines 10 to 17 (Chapter XIV, Recapitulation))
5. "Hell. Mortal belief; error; lust; remorse; hatred; revenge; sin; sickness; death; suffering and self-destruction; self-imposed agony; effects of sin; that which 'worketh abomination or maketh a lie.'"(Science and Health with Key to the Scriptures, page 588, lines 1 to 4 (Chapter XVII, Glossary, 'Hell'))
6. "In Christian Science we learn that the substitution of the spiritual for the material definition of a Scriptural word often elucidates the meaning of the inspired writer. On this account this chapter is added. It contains the metaphysical interpretation of Bible terms, giving their spiritual sense, which is also their original meaning."(Science and Health with Key to the Scriptures, page 579, lines 1 to 7 (Chapter XVII, Glossary, introduction; part of 'Key to the Scriptures'))
7. "Her book Science and Health with Key to the Scriptures opens up the spiritual message of the Bible. Often referred to as the 'textbook' of Christian Science, Science and Health supports one's practical application of the Bible's message, without replacing the Bible itself."(christianscience.com, What we believe, 'The Bible and Science and Health', section 'The Bible's central message is opened up by Science and Health')
Read by SIFT · 7 Nov 2026 About this reading
The short answer
Written by Claude from a reading by OpenAI. Every verse in it is shown whole.
Some of what these quotations affirm, Scripture affirms too. God is Spirit. His understanding has no limit. People are made in his image. God heals, God forgives, and the understanding his Spirit gives truly matters.
Scripture also teaches, just as plainly, that God formed the human body from the ground, that the Word of God became flesh, that the risen Jesus had flesh and bones, and that sins are real and are forgiven when they are confessed:
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." ()
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." ()
"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." ()
"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." ()
The conflict is in what the quotations use their true statements to deny. They teach that matter and the human body are unreal. They teach that evil is cast out by understanding it as unreal, and that disease is error which bodily care cannot heal. They make Christ a divine idea distinct from the man Jesus, and they define hell as mortal belief and self-imposed suffering. Against each of these, Scripture teaches something else, positively and in its own words.
So, of the teaching in these seven quotations taken together: This is not what Scripture teaches. That does not mean every sentence in them is false. The sections below say which parts agree with Scripture, which do not, and why. Each one starts with what Scripture teaches, then answers the strongest verses that seem to support the quotation, then gives the verdict.
How it was read, replayed
Here the replay stays still. This is the reading in brief; every step of it is listed below, in order.
"Does Christian Science follow what the Bible teaches?"
- 20 minutes 51 seconds of reading, by an AI from OpenAI
- 135 searches of Scripture
- 2,860 verses opened, from 115 chapters
- 10 false readings struck out
- 8 conclusions handed on
- then the answer, written by Claude in 7 minutes 56 seconds
The readings it struck out, and the verses each would break
- A reading in which God's image must have no bodily life makes the created man's dust-formation and the blood/image connection false. Genesis 2:7 · Genesis 9:6 · Colossians 1:17
- A reading in which temporary means nonexistent makes the life of Jesus manifested in mortal flesh false. 2 Corinthians 4:11 · Romans 8:11
- A reading in which sin is only an unreal belief makes the letter's warning against denying actual sin false. 1 John 1:10 · Romans 6:6
- A reading in which God's healing forbids all physical care makes Paul's instruction to Timothy false as instruction. 1 Timothy 5:23
- A reading in which every sickness is attributable to the sufferer's or parents' particular sin fails Jesus' answer concerning the man born blind. John 9:3
- A reading in which Christ is only an impersonal idea represented by Jesus breaks the identification of Jesus as the Christ and the statement that Christ died and was buried. John 20:31 · 1 Corinthians 15:3 · 1 Corinthians 15:4
- A reading in which death is always only a misperception breaks Jesus' own plain explanation of his sleep-language. John 11:13 · John 11:14
- A reading in which every English hell occurrence has exactly the same final-punishment picture fails the prayer from the fish. Jonah 2:1 · Jonah 2:2 · Luke 12:5
- A reading that forbids all spiritual correspondence makes the explicit allegory false. Galatians 4:24 · 1 Corinthians 10:11
- A reading that condemns every explanatory teacher or book ignores the positive gift of teachers. Ephesians 4:11 · Ephesians 4:12 · Mark 7:13
Verdicts
- The answer should first give Scripture's positive account, then state the conclusion about these claims.
- 1.
- 2.
- 3.
- 4.
- 5.
- 6.
- 7.
How it was read, replayed from its own logs in the order it happened, at eight times its real speed (slower through its record, so each part can be read). It pauses once, at the reading's conclusions. The clock is the real time it happened.
What this reading did
Scripture alone. By its words, and by the Greek and Hebrew behind them. Search 5, unreal, was the first that found nothing.
In its own context. Never a verse on its own: whole passages, and 86 whole chapters.
False readings fall. It struck out 10 readings, each by a verse it would make false.
Traceable. Every verse it quotes opens in its chapter, as the reading opened it.
The Greek and Hebrew word searches use data from STEP Bible.
This answer weighs the seven quotations you gave against Scripture, in the words you gave them. Their wording was accepted as you supplied it. It was not checked against the books or the website they come from, and nothing else Christian Science teaches was looked at. The answer weighs teachings, not people. It says nothing about anyone's heart, motives, or standing before God.
1. God, matter and the human body
Statement 1 says God is Spirit and man is his image and likeness. Scripture says both:
"God is a Spirit: and they that worship him must worship him in spirit and in truth." ()
"So God created man in his own image, in the image of God created he him; male and female created he them." ()
Scripture also praises God as immortal and his understanding as infinite:
"Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen." ()
"Great is our Lord, and of great power: his understanding is infinite." ()
Statement 1 then concludes: "Therefore man is not material; he is spiritual." It calls matter "mortal error" and "the unreal". Scripture does not draw that conclusion.
God made living, bodily creatures and called them good
Genesis 1 names the heavens and the earth, living creatures, human beings, their rule over the earth and their bearing of children as God's work, and calls all of it very good:
"In the beginning God created the heaven and the earth." ()
"And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." ()
"And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." ()
"And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." ()
"And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day." ()
Genesis 2 goes on with the same heavens and earth God made:
"These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens," ()
There the LORD forms the man from the dust of the ground and gives him life (Genesis 2:7). The dust is never called an illusion, the work of some evil maker, or a false account of what a person is. Flesh and bone are part of the account before any disobedience happens:
"And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;" ()
"And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." ()
"Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." ()
The disobedience comes only in Genesis 3, and with it real deeds and real bodily consequences, not a new account of an illusion:
"And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." ()
"And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;" ()
"In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." ()
The ground and the dust join Genesis 2:7 to Genesis 3:19. The man returns to the ground because he was really taken from it. The link runs from a real forming to a real death.
Being God's image does not mean having no body
Scripture itself puts God's likeness and bodily human life side by side. In one genealogy it names God's likeness, male and female, Adam fathering a son in his own likeness, and Adam's death:
"This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;" ()
"Male and female created he them; and blessed them, and called their name Adam, in the day when they were created." ()
"And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:" ()
"And all the days that Adam lived were nine hundred and thirty years: and he died." ()
After the flood, God joins blood and life to the reason human life is precious, which is that people bear his image:
"But flesh with the life thereof, which is the blood thereof, shall ye not eat." ()
"And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man." ()
"Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man." ()
James speaks the same way of living people who can be cursed with the tongue:
"Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." ()
This argument rests on what these texts themselves join together. It does not assume that an image must copy every property of what it images.
Jesus himself joins the two Genesis accounts. Asked about marriage, he quotes "male and female" from Genesis 1:27 and "one flesh" from Genesis 2:24 together, and calls the joining God's act:
"And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female," ()
"And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?" ()
"Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." ()
This is Scripture's own joining of the two chapters. It rules out treating Genesis 1 as the only real, spiritual humanity and Genesis 2 as a false, material account.
Paul also calls food God's good creation, to be received with thanksgiving:
"Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." ()
"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:" ()
"For it is sanctified by the word of God and prayer." ()
In its setting, this opposes people who forbid foods God created. It is not a promise that every substance is safe. In the same passage Paul ranks godliness above bodily exercise:
"For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." ()
A small profit is still a profit, so this verse keeps priorities in order without calling the body unreal.
The verses that seem to support statement 1
God is Spirit, immortal, infinite in understanding. These are real grounds, and they are true (John 4:24; 1 Timothy 1:17; Psalms 147:5). None of them makes creatures the same as their Creator, and none denies the things he made and can be seen. The psalm that calls his understanding infinite praises him in the same breath for stars, rain, grass and food:
"He healeth the broken in heart, and bindeth up their wounds." ()
"He telleth the number of the stars; he calleth them all by their names." ()
"Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains." ()
"He giveth to the beast his food, and to the young ravens which cry." ()
Paul says plainly that things visible and invisible were created by the Son, and that all things hold together by him:
"Who is the image of the invisible God, the firstborn of every creature:" ()
"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:" ()
"And he is before all things, and by him all things consist." ()
So Scripture teaches that everything depends on God. It does not teach that what depends on him is unreal.
"God is All-in-all." The words "all in all" appear in three places, each with its own subject and occasion.
"And there are diversities of operations, but it is the same God which worketh all in all." ()
"But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." ()
Here God works in the many different gifts, and the Spirit gives them out as he wills.
"Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places," ()
"Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:" ()
"And hath put all things under his feet, and gave him to be the head over all things to the church," ()
"Which is his body, the fulness of him that filleth all in all." ()
Here the subject is the risen Christ as head, and the church as his body.
"Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power." ()
"For he must reign, till he hath put all enemies under his feet." ()
"The last enemy that shall be destroyed is death." ()
"For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him." ()
"And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." ()
Here "all in all" comes at the end of a sequence: "Then cometh the end", "when", "then". The Son reigns, enemies are put down, death is destroyed, and then God is all in all. That is where history ends up, not a starting premise that bodily humanity has never existed. Reading it as such a premise loses its order, and it would make false what the same chapter goes on to say about bodies:
"But God giveth it a body as it hath pleased him, and to every seed his own body." ()
"All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds." ()
The "under his feet" language Paul uses comes from two psalms. In their settings they speak of God's rule over his works and over enemies, not of those works being unreal:
"When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;" ()
"Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:" ()
"All sheep and oxen, yea, and the beasts of the field;" ()
"The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas." ()
"The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." ()
"Matter is the unreal and temporal." The strongest verse for this is:
"While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." ()
The difference between temporal and eternal is real and is kept. But the same passage describes real affliction, the life of Jesus shown in mortal flesh, and God raising the speakers:
"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." ()
"For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." ()
"Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you." ()
"For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." ()
"For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;" ()
The next chapter longs to be clothed with life, not to discover that mortality never existed:
"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." ()
"For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." ()
Something temporary is not the same as something imaginary. Hebrews says the same: the things that are seen were made by God's word. It does not say they never existed.
"Now faith is the substance of things hoped for, the evidence of things not seen." ()
"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." ()
Isaiah says the nations are as nothing before God:
"All nations before him are as nothing; and they are counted to him less than nothing, and vanity." ()
That compares their greatness with his. Nine verses later the same chapter calls the host of heaven his creation:
"Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth." ()
"Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding." ()
The Hebrew word translated "image" in Genesis 1:27 is translated "shew" in one psalm:
"Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them." ()
That psalm is a prayer about how frail and short life is, about anxiously piling up riches, about sin, and about God's correction:
"LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am." ()
"And now, Lord, what wait I for? my hope is in thee." ()
"Deliver me from all my transgressions: make me not the reproach of the foolish." ()
"When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah." ()
That one use, in its own setting, cannot make every use of "image" a statement that something is unreal.
Born of the Spirit; "not in the flesh". Jesus says:
"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." ()
"Marvel not that I said unto thee, Ye must be born again." ()
He distinguishes two births and says the new birth is needed. He does not say the first birth never happened. Paul writes:
"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." ()
Two verses later he promises life to the mortal bodies of those same people, and then speaks of putting to death the deeds of the body:
"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." ()
"For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." ()
"And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." ()
Reading "not in the flesh" as "having no body" would make Paul's own explanation false. The contrast is about a person's relation to the Spirit and what governs their life. It does not declare human bodies unreal.
A "spiritual body". In the resurrection chapter:
"So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:" ()
"It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." ()
"Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." ()
"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." ()
"Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed," ()
"In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." ()
"For this corruptible must put on incorruption, and this mortal must put on immortality." ()
A spiritual body is still a body. The natural comes first and the spiritual afterward. Verse 50 says flesh and blood cannot inherit incorruption, and verses 51 to 53 explain the change that is needed, from mortal to immortal. That teaches transformation. It does not teach that people never had bodies, then or now. When the disciples thought the risen Jesus was a spirit, he corrected them himself (Luke 24:39), and then he ate:
"And he took it, and did eat before them." ()
Verdict on statement 1
That God is Spirit, and that people are made in his image: Scripture teaches this.
That people are therefore not material, and that matter is unreal, mortal error: This is not what Scripture teaches.
This verdict does not claim that God is material. It does not claim that created things live on their own apart from God. And it puts forward no modern scientific theory of matter.
2. Sin, evil and forgiveness
Statement 2 speaks of "God's forgiveness of sin in the destruction of sin", of "the spiritual understanding that casts out evil as unreal", and of "the belief in sin" being "punished so long as the belief lasts".
What Scripture teaches about forgiveness
Forgiveness is more than seeing that something was never real. It comes through what Jesus Christ did for sins:
"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." ()
Confession is answered by God's forgiveness and cleansing (1 John 1:9).
"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:" ()
"And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." ()
"I write unto you, little children, because your sins are forgiven you for his name's sake." ()
Paul places forgiveness and reconciliation in Christ's blood, and in the body of his flesh through death:
"In whom we have redemption through his blood, even the forgiveness of sins:" ()
"And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." ()
"And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled" ()
"In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:" ()
"And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;" ()
The cause is Christ's action for sins, not a denial that sins happened. The word "propitiation" is not given a dictionary definition here. What it means in this answer comes from where it stands, beside sins, an advocate, blood and forgiveness.
The destruction of sin is biblical
Statement 2 is right that Scripture speaks of sin being destroyed. Its purpose is that people stop serving sin and live in righteousness:
"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." ()
"Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." ()
"Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." ()
"Being then made free from sin, ye became the servants of righteousness." ()
"But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." ()
"For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." ()
Forgiveness is not permission to go on doing wrong. A changed life also does not replace God's forgiveness through Christ. Statement 2's affirmation that sin is destroyed agrees with Scripture at this level. Its explanation, that evil is unreal, does not.
Sin and evil are real
John defines sin as an act, the breaking of God's law:
"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." ()
Genesis records the first killing, and God's reckoning with Cain:
"And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." ()
"And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground." ()
John himself calls that killing evil works:
"Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous." ()
That was a real act and a real injury, not someone's mistaken belief that an act occurred. And John says that denying sin is self-deception, and that denying we have sinned makes God a liar:
"If we say that we have no sin, we deceive ourselves, and the truth is not in us." ()
"If we say that we have not sinned, we make him a liar, and his word is not in us." ()
These verses directly rule out casting out evil by classing it as unreal.
The verses that seem to support statement 2
The strongest support is in this same letter. God has no darkness, the Son takes away sins and destroys the devil's works, and whoever is born of God does not sin:
"This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all." ()
"And ye know that he was manifested to take away our sins; and in him is no sin." ()
"He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." ()
"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." ()
"We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." ()
These verses are kept at full strength. But John does not conclude from them that the devil's works never happened or that all human sin is imaginary. His examples in the same chapter are doing righteousness, Cain's killing (1 John 3:12), and giving real goods to a brother in need:
"Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous." ()
"But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" ()
"My little children, let us not love in word, neither in tongue; but in deed and in truth." ()
Even read as strictly as possible, "doth not commit sin" is said of a particular person, the one born of God. It is not a claim that sin has no reality at all. Reading it that way would make 1 John 3:4 and 1 John 1:8-10 false. The letter tells its readers not to sin, and also gives them an advocate if they do (1 John 2:1). Both halves stand.
"The truth shall make you free." This is the strongest passage on truth setting people free:
"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;" ()
"And ye shall know the truth, and the truth shall make you free." ()
"They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?" ()
"Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin." ()
"And the servant abideth not in the house for ever: but the Son abideth ever." ()
"If the Son therefore shall make you free, ye shall be free indeed." ()
Jesus explains the slavery as committing sin, and the freedom as the Son's work. Truth frees people from real sin. Nothing here says the sin was unreal.
What "forgive" means in Scripture
The Greek word for "forgive" in 1 John 1:9 was traced through other places. The same word is translated "Suffer" when Jesus says to let the children come to him:
"But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." ()
So the word alone is no definition, and its meaning has to come from each setting. Where it means forgiveness, Jesus speaks of real debts and trespasses:
"And forgive us our debts, as we forgive our debtors." ()
"For if ye forgive men their trespasses, your heavenly Father will also forgive you:" ()
"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." ()
He explains forgiveness with a story about a debt that was really owed:
"Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" ()
"Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven." ()
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants." ()
"And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents." ()
"Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt." ()
"Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:" ()
"Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?" ()
"And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him." ()
"So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." ()
When a debt is forgiven, the debt is cancelled. Nobody discovers that it never existed. Real forgiveness goes together with a changed life and a duty to show mercy to others. Jesus' closing words are a warning, and they stay a warning. They are not a verdict on anyone living now.
Punishment and "the belief in sin"
Statement 2's sentence about punishment should not be stretched into a claim that it tells people simply to say their sin is not there. Even so, Scripture does not reduce punishment to a belief in sin lasting for a while. God judges what people have done:
"And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." ()
"And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." ()
Jesus also weighs how much a person knew:
"And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." ()
"But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." ()
Knowledge matters. But not knowing does not make a person's deeds unreal, or remove all accountability. The way out Scripture gives is confession, repentance, forgiveness through Christ, and a changed walk, not punishment ending once sin is redefined:
"And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." ()
Verdict on statement 2
God's forgiveness, his cleansing, and the destruction of sin's rule over a person: Scripture teaches this.
That evil is cast out by understanding it as unreal: This is not what Scripture teaches. Scripture also does not reduce punishment to the persistence of a belief in sin. It judges real deeds.
3. Sickness, healing and bodily care
Statement 3 says drugs and hygiene "do not heal, but only relieve suffering temporarily, exchanging one disease for another", and classifies disease as "error, which nothing but Truth or Mind can heal". That is more than a preference for prayer. It rules other means out.
God heals
Scripture says this plainly. After the bitter water was made sweet, the LORD said to Israel, in a promise with a condition:
"And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them," ()
"And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee." ()
"Fools because of their transgression, and because of their iniquities, are afflicted." ()
"Their soul abhorreth all manner of meat; and they draw near unto the gates of death." ()
"Then they cry unto the LORD in their trouble, and he saveth them out of their distresses." ()
"He sent his word, and healed them, and delivered them from their destructions." ()
Jesus healed bodies, and God's power was at work in him:
"And a certain woman, which had an issue of blood twelve years," ()
"And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague." ()
"And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague." ()
"Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour." ()
"And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:" ()
"Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel." ()
"Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way." ()
"How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." ()
"And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:" ()
"Him God raised up the third day, and shewed him openly;" ()
"Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead." ()
"To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." ()
Acts keeps Jesus' healing, his death, his rising and his eating with witnesses together. Jesus also healed a paralysed man as a sign of his authority to forgive:
"And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee." ()
"But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house." ()
"And he arose, and departed to his house." ()
He sent his disciples to heal:
"And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." ()
"Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." ()
Trusting God and praying for healing are taught positively:
"Is any among you afflicted? let him pray. Is any merry? let him sing psalms." ()
"Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:" ()
"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." ()
"Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." ()
The sickness was real, and so was the cure
None of these passages treats bodily disease as something that does not exist. Mark reports that the woman's bleeding stopped (Mark 5:29), not that her understanding alone changed. The passage tells the condition and the cure apart.
Sleep and death
In the same chapter Jesus says something that might sound like a denial of death:
"While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?" ()
"And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth." ()
"And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise." ()
"And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment." ()
"And he charged them straitly that no man should know it; and commanded that something should be given her to eat." ()
Luke's account of the same event says the people knew she was dead, and that her spirit came back:
"And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth." ()
"And they laughed him to scorn, knowing that she was dead." ()
"And he put them all out, and took her by the hand, and called, saying, Maid, arise." ()
"And her spirit came again, and she arose straightway: and he commanded to give her meat." ()
On this occasion, calling it sleep points to Jesus' power to raise her. Turning it into a claim that death never happens would contradict Luke's own account. Jesus himself explains his sleep language elsewhere:
"These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." ()
"Then said his disciples, Lord, if he sleep, he shall do well." ()
"Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep." ()
"Then said Jesus unto them plainly, Lazarus is dead." ()
He promises resurrection life to someone who has died, and then calls the dead man out:
"Jesus saith unto her, Thy brother shall rise again." ()
"Martha saith unto him, I know that he shall rise again in the resurrection at the last day." ()
"Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:" ()
"And whosoever liveth and believeth in me shall never die. Believest thou this?" ()
"Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days." ()
"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth." ()
"And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go." ()
So this promise of Jesus cannot be made into a general denial that bodily death happens:
"Verily, verily, I say unto you, If a man keep my saying, he shall never see death." ()
God's life-giving power and his victory over real death are taught together. Paul's resurrection chapter ends the same way:
"So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." ()
"O death, where is thy sting? O grave, where is thy victory?" ()
"But thanks be to God, which giveth us the victory through our Lord Jesus Christ." ()
The words Paul quotes come from the prophets, where defeating death and the grave is God's act, not a denial that they exist:
"And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations." ()
"He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it." ()
"And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation." ()
"O Israel, thou hast destroyed thyself; but in me is thine help." ()
"The iniquity of Ephraim is bound up; his sin is hid." ()
"The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children." ()
"I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes." ()
The verses that seem to support statement 3
The strongest are the woman whom physicians could not heal, and King Asa:
"And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse," ()
"And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any," ()
"And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately." ()
"And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace." ()
She really suffered under treatment, and grew worse. These verses show that those treatments failed her and that Jesus healed her. They say nothing about every patient, or every possible bodily means.
"And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians." ()
Asa's chapter is about where he put his trust. Earlier in it the seer rebukes him for relying on a foreign king instead of the LORD:
"And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand." ()
"Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand." ()
"For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars." ()
The wrong the text names is seeking physicians instead of seeking the LORD. It does not forbid physicians, and it does not say disease is unreal.
God's healing and bodily means, together
Scripture does more than leave bodily care unforbidden. It shows bodily care directed, and working, alongside God's healing.
"Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD." ()
"And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake." ()
"And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered." ()
God promises to heal, the prophet directs figs to be laid on the boil, and the king recovers, all in one event. The fifteen added years also show that a real healing is not the same as never dying.
Paul gives Timothy bodily advice for real, recurring illness, right after telling him to keep himself pure:
"Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure." ()
"Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." ()
Being pure does not mean refusing bodily care.
Jesus commends the mercy of a man who binds wounds, pours in oil and wine, and pays for continued care:
"And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." ()
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead." ()
"But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him," ()
"And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him." ()
"And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee." ()
"Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?" ()
"And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise." ()
The law the lawyer quotes was read where it is written:
"And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might." ()
"Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." ()
"Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." ()
The story's main point is mercy to a neighbour. It is not a prescription of any particular remedy for everyone.
The law of Moses makes a person who injures another responsible for that person's lost time and full healing:
"And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:" ()
"If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed." ()
That is a concrete duty of care for a bodily injury. It does not say which treatment to choose.
Jesus healed a man born blind by making clay, putting it on his eyes, and sending him to wash:
"And as Jesus passed by, he saw a man which was blind from his birth." ()
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay," ()
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing." ()
"His parents answered them and said, We know that this is our son, and that he was born blind:" ()
"He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." ()
The blindness was real, the actions were physical, and the sight was real. The stated purpose was the works of God:
"And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?" ()
"Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him." ()
That answer also forbids blaming every illness on the sick person's or their parents' particular sin. It answers the question about the cause of this man's blindness. It does not declare those people sinless in every way, and it does not reveal the hidden cause of anyone's illness today.
These passages show that God's healing and physical means go together. They do not prove how figs or clay work in the body. They are not a remedy for every age, and they do not give any material thing power apart from God.
Jesus also uses the sick person's need of a physician to explain why he came to call sinners:
"But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick." ()
"But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." ()
That is a comparison, not proof that every treatment succeeds. The words he quotes come from Hosea, where mercy and knowing God are set against faithless religion:
"O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away." ()
"For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." ()
"But they like men have transgressed the covenant: there have they dealt treacherously against me." ()
That supports the merciful purpose of the comparison. It does not turn bodily illness into an illusion.
Two ways to read "nothing but Truth or Mind can heal"
If it means that God is the one who finally gives all healing, Scripture supports depending on him. It also shows him using means.
If it means what the sentences before it say, that bodily care never heals but only swaps one disease for another, Scripture does not support it. The cases above show bodily care directed by God's people and working. A treatment that brings only temporary relief has not been shown to bring no benefit, or to pass on a different disease. No passage this reading opened describes such a swap.
Read together with statement 1's denial that matter is real, calling disease "unreal error" is contradicted by the real conditions and the real recoveries Scripture records.
The English word "error" is not the problem in itself. Scripture uses it for a sinner's wrong way, and for what is opposed to truth:
"Brethren, if any of you do err from the truth, and one convert him;" ()
"Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." ()
"We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error." ()
Calling a condition disordered or wrong need not deny that a person really suffers. The objection is to this system's claim that disease is unreal, not to every possible use of the word.
Healing from sin, and saints who stayed sick
Scripture also uses the word "healed" for sins carried by Christ:
"Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted." ()
"But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." ()
"All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all." ()
"And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth." ()
"Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand." ()
"He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." ()
"Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." ()
Peter quotes this, writing to people suffering unjustly:
"For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." ()
"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:" ()
"Who did no sin, neither was guile found in his mouth:" ()
"Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:" ()
"Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." ()
"For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." ()
Christ bore sins in his own body so that people would live in righteousness. That healing must not be shrunk into merely recognising that sin is unreal. It must not be stretched into a promise that every faithful person is free of bodily sickness at once, either. Timothy had "often infirmities" (), and Paul left a co-worker sick:
"Erastus abode at Corinth: but Trophimus have I left at Miletum sick." ()
Hebrews places deliverance, torture, death and faith side by side:
"Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:" ()
"And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:" ()
"They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;" ()
"(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth." ()
"And these all, having obtained a good report through faith, received not the promise:" ()
Other passages about medicine and physicians
A search for "medicine" found two verses, and both were read in their settings:
"A merry heart doeth good like a medicine: but a broken spirit drieth the bones." ()
"Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed." ()
"And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh." ()
"And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine." ()
The first is a comparison and the second is part of a vision. Neither is used here as a promise about treatment, or as an argument against medicine.
Job calls his friends worthless physicians:
"Surely I would speak to the Almighty, and I desire to reason with God." ()
"But ye are forgers of lies, ye are all physicians of no value." ()
"Will ye speak wickedly for God? and talk deceitfully for him?" ()
That is Job protesting against what his friends say. It is not a tested judgment on doctors in general. Jeremiah grieves over a people's wound and over false assurances of peace:
"For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace." ()
"For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me." ()
"Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?" ()
That is about a nation's moral wound, not a command to refuse treatment. None of these passages is set aside. What kind of sentence each one is limits what can be drawn from it.
Verdict on statement 3
That God heals, and that the sick should pray and be prayed for: Scripture teaches this.
That disease is unreal error, and that bodily care cannot heal because it is incompatible with God's healing: This is not what Scripture teaches. Scripture shows bodily care alongside God's healing, and it gives no support to the claim that such care only swaps one disease for another.
This verdict has limits. This reading made no test of any modern drug, of hygiene, or of what the quotation calls "animal magnetism". Scripture as read here does not prove the action of every treatment, and the sources available for this reading could not test such things. No decision about anyone's treatment was asked about, and none is made here.
4. Jesus and Christ
Statement 4 says "Christ is the ideal Truth" and "Jesus is the human man, and Christ is the divine idea; hence the duality of Jesus the Christ."
What is not in dispute
Calling Christ "Truth" is not the problem. Jesus calls himself the truth, and John calls the Spirit truth:
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." ()
"This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth." ()
Jesus is truly a man, approved and anointed by God (Acts 10:38):
"Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:" ()
He attributes his works to the Father, and promises works and answered prayer in his name to those who believe:
"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" ()
"Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works." ()
"Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake." ()
"Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." ()
"And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." ()
"If ye shall ask any thing in my name, I will do it." ()
"If ye love me, keep my commandments." ()
"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;" ()
"Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." ()
"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." ()
"I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." ()
"But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." ()
That supports God's power still at work, so this disagreement does not involve denying healing or spiritual power. But the promise does not make every explanation of how healing works true, and it does not say no believer is ever sick (1 Timothy 5:23; 2 Timothy 4:20). That Jesus gives all power to the Father also does not turn the Son into an abstraction.
Christ also reveals God and dwells in his people:
"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." ()
"To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:" ()
"My little children, of whom I travail in birth again until Christ be formed in you," ()
What is in dispute: one person, not a man and an idea
The disagreement is over replacing a person, who speaks, comes, dies and rises, with an impersonal idea that is separate from the man who shows it. Scripture puts divine and human things on one and the same person.
John's Gospel calls the Word God, the maker of all things, and then says the Word was made flesh (John 1:14), and names him Jesus Christ:
"In the beginning was the Word, and the Word was with God, and the Word was God." ()
"The same was in the beginning with God." ()
"All things were made by him; and without him was not any thing made that was made." ()
"In him was life; and the life was the light of men." ()
"For the law was given by Moses, but grace and truth came by Jesus Christ." ()
Paul follows Christ Jesus from the form of God, to a servant's form, to death on a cross, to exaltation:
"Let this mind be in you, which was also in Christ Jesus:" ()
"Who, being in the form of God, thought it not robbery to be equal with God:" ()
"But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:" ()
"And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." ()
"Wherefore God also hath highly exalted him, and given him a name which is above every name:" ()
"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;" ()
"And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." ()
He says the fullness of God dwells in Christ Jesus bodily:
"As ye have therefore received Christ Jesus the Lord, so walk ye in him:" ()
"For in him dwelleth all the fulness of the Godhead bodily." ()
"And ye are complete in him, which is the head of all principality and power:" ()
The witnesses identify the man Jesus himself as the Christ. "Christ" translates "Messias":
"The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world." ()
"This is he of whom I said, After me cometh a man which is preferred before me: for he was before me." ()
"He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ." ()
"And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone." ()
Andrew finds the Christ and brings Simon to Jesus. Jesus, tired from his journey, tells the woman at the well that he is the Christ she is waiting for:
"Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour." ()
"The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things." ()
"Jesus saith unto her, I that speak unto thee am he." ()
"And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." ()
"And we believe and are sure that thou art that Christ, the Son of the living God." ()
"She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world." ()
After the resurrection, Jesus shows Thomas his wounds and receives his confession, and John states why he wrote:
"Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." ()
"And Thomas answered and said unto him, My Lord and my God." ()
"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." ()
"And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:" ()
"But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." ()
The same one died and rose
Paul says Christ died, was buried and rose:
"For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;" ()
"And that he was buried, and that he rose again the third day according to the scriptures:" ()
"And if Christ be not raised, your faith is vain; ye are yet in your sins." ()
"But now is Christ risen from the dead, and become the firstfruits of them that slept." ()
Peter says the Jesus who was crucified is the one God raised and made both Lord and Christ:
"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:" ()
"Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." ()
"Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption." ()
"Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day." ()
"Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;" ()
"He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption." ()
"This Jesus hath God raised up, whereof we all are witnesses." ()
"Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." ()
The psalm Peter quotes was read in its place:
"Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope." ()
"For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." ()
Peter himself explains it as the resurrection, and says the flesh did not see corruption. Paul taught the same in the synagogue:
"And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures," ()
"Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." ()
Luke shows the same one suffering and rising, with flesh and bones (Luke 24:39), eating (Luke 24:43), and opening the Scriptures about himself:
"And they entered in, and found not the body of the Lord Jesus." ()
"Ought not Christ to have suffered these things, and to enter into his glory?" ()
"And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me." ()
"Then opened he their understanding, that they might understand the scriptures," ()
"And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:" ()
These passages do not describe two separate subjects, a man who dies and an undying idea he stands for. Jesus also points the Scriptures to himself:
"Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." ()
"And ye will not come to me, that ye might have life." ()
"For had ye believed Moses, ye would have believed me: for he wrote of me." ()
"But if ye believe not his writings, how shall ye believe my words?" ()
The verses that seem to support statement 4
"Know we him no more" after the flesh.
"For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:" ()
"And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." ()
"Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more." ()
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." ()
"To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." ()
"For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." ()
Verse 16 comes right after "he died for all ... and rose again", and right before new creation and reconciliation. It changes how Christ is known. It does not cancel the death and rising just stated, or who he is.
"The last Adam was made a quickening spirit."
"And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit." ()
"The first man is of the earth, earthy: the second man is the Lord from heaven." ()
"And as we have borne the image of the earthy, we shall also bear the image of the heavenly." ()
Paul cites "a living soul" from Genesis 2:7, and explains that the natural comes first and the spiritual afterward (1 Corinthians 15:46).
"That Rock was Christ."
"And did all eat the same spiritual meat;" ()
"And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." ()
"Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play." ()
"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." ()
Paul calls those wilderness events things that "happened". The stories he draws on, read where they are written, tell of real food, real water, and real eating and drinking:
"Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no." ()
"And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat." ()
"Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel." ()
"And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play." ()
"They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt." ()
"And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin." ()
Their spiritual meaning does not make those events unreal, and it does not redefine the risen Jesus as an idea.
Scripture's own test
Scripture makes "Jesus is the Christ" and "Jesus Christ is come in the flesh" tests of teaching:
"Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." ()
"Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father." ()
"But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." ()
"Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." ()
"Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:" ()
"In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." ()
"Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." ()
"Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him." ()
"And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life." ()
These tests are used here to weigh the definition in statement 4. They are not used to judge any person's soul or private intentions.
Verdict on statement 4
That Jesus is truly human, reveals God, heals by God's power, and is himself the truth: Scripture teaches this. Saying both divine and human things of Jesus is not the error.
That Christ is a divine idea distinct from the human man Jesus, who presents it: This is not what Scripture teaches. Scripture identifies Jesus himself as the Christ and the Son of God, the Word made flesh, the one in whom God's fullness dwells bodily, the Christ who died, was buried and rose.
5. Hell
Statement 5 defines hell as "Mortal belief; error; lust; remorse; hatred; revenge; sin; sickness; death; suffering and self-destruction; self-imposed agony; effects of sin", and that which "worketh abomination or maketh a lie."
What lies behind the English word
The English word "hell" in Scripture stands for more than one original word. One Hebrew word is translated "hell", "grave" and "pit". One Greek word is translated "hell" and "grave". Another Greek word is translated "hell", and a third appears only once, in 2 Peter. These word numbers point to where to look. They do not define anything.
Where statement 5 has a point
Scripture sometimes uses hell language for distress in this life. Jonah prayed "out of the belly of hell", and was rescued:
"Then Jonah prayed unto the LORD his God out of the fish's belly," ()
"And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice." ()
"I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God." ()
"And the LORD spake unto the fish, and it vomited out Jonah upon the dry land." ()
"The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow." ()
"For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling." ()
"I believed, therefore have I spoken: I was greatly afflicted:" ()
James says the tongue is "set on fire of hell":
"And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." ()
"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." ()
So not every use of the English word "hell" can be given one identical picture of final punishment, and some of the terms in the glossary do describe present evil and suffering. That is a partial overlap. It does not prove that every sickness on the glossary's list comes from the sick person's own sin. Jesus' answer about the man born blind rules that out (John 9:3).
Where statement 5 falls short
Present effects cannot replace judgment. Jesus warns of something beyond being killed:
"And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." ()
"And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do." ()
"But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." ()
"After he hath killed" puts being cast into hell after death. That order rules out a definition limited to mortal belief during this life.
Jesus sets entering life, or God's kingdom, against being cast into hell:
"For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day." ()
"And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:" ()
"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:" ()
"Where their worm dieth not, and the fire is not quenched." ()
His words about the worm and the fire come from Isaiah, where the LORD judges those who have rebelled against him:
"For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire." ()
"For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many." ()
"For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain." ()
"And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." ()
The comparison keeps the judgment. It does not settle exactly how each image works.
Jesus tells of a rich man and Lazarus, in the hearing of Pharisees who mocked him:
"And the Pharisees also, who were covetous, heard all these things: and they derided him." ()
"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." ()
"And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;" ()
"And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom." ()
"But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." ()
"And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence." ()
"Abraham saith unto him, They have Moses and the prophets; let them hear them." ()
"And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." ()
Death and burial come before torment and a fixed separation, and Abraham points to Moses and the prophets. Whether this is read as a teaching story or as a report of real events, its order cannot support hell being only a state of mind in this life. Its imagery need not be made into a complete map for its warning to stand.
In John's vision the dead are judged before God by their works (Revelation 20:12-13). Then:
"And death and hell were cast into the lake of fire. This is the second death." ()
"And whosoever was not found written in the book of life was cast into the lake of fire." ()
So in that sentence "hell" and the lake it is thrown into are not simply two names for one thing. The next chapter sets the second death apart from the life without pain that God gives:
"And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." ()
"And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." ()
"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." ()
Peter speaks of angels cast down to hell and kept for judgment, and of the unjust kept for the day of judgment:
"For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" ()
"The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:" ()
That is the one place the third Greek word appears. It speaks of casting down and keeping for judgment, and it does not define every use of the English word.
The glossary's quoted phrase
The phrase the glossary quotes, "worketh abomination, or maketh a lie", comes from this verse:
"And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life." ()
The whole verse describes what can never enter the holy city. It is not a definition of hell. Using it as one confuses what is shut out of the city with where those shut out go.
Verdict on statement 5
That evil, distress and destructive effects in this life are real, and that Scripture sometimes uses hell language for them: Scripture teaches this.
As a full biblical definition of hell, the glossary is inadequate. Reducing hell to mortal belief and self-imposed suffering in this life: This is not what Scripture teaches. God judges, the dead are accountable to him, and Scripture speaks of what follows after the body is killed.
This verdict does not depend on working out the location of hell, how its punishments work in the body, or the full order of events. Whether its images are read as physical or as figures, the denial of judgment fails either way.
6. Spiritual meaning and "original meaning"
Statement 6 says that substituting the spiritual for the material sense of a Scriptural word "often" makes the writer's meaning clearer, and that its glossary gives the "spiritual sense, which is also their original meaning". It says "often", not "always", and this answer weighs it at that breadth.
Scripture does call for spiritual understanding
Paul sets human wisdom against what God reveals by his Spirit. The heart of what the Spirit teaches is Jesus Christ crucified:
"For I determined not to know any thing among you, save Jesus Christ, and him crucified." ()
"Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." ()
"But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." ()
"But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." ()
"For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." ()
"Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." ()
"Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." ()
"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." ()
"But he that is spiritual judgeth all things, yet he himself is judged of no man." ()
"For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ." ()
"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;" ()
The words Paul quotes come from a prayer that confesses real sin and ruin, and calls God the potter of the people he made:
"For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him." ()
"Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved." ()
"But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." ()
"And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities." ()
"But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand." ()
And the question "who hath known the mind of the Lord" comes from:
"Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?" ()
"With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?" ()
So understanding given by the Spirit is not a free licence to reverse the testimony it explains.
"Spiritual" does not always mean bodiless, or good
In the same letter Paul tells the Corinthians, people with bodies, that they are not spiritual because of envy and strife:
"And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ." ()
"I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able." ()
"For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" ()
The law is called "spiritual" without being imaginary, and "flesh" can mean captivity to sin:
"What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." ()
"For we know that the law is spiritual: but I am carnal, sold under sin." ()
"For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not." ()
"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:" ()
"For to be carnally minded is death; but to be spiritually minded is life and peace." ()
The commandment Paul quotes is a real command:
"Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's." ()
And Paul uses the same Greek word for "spiritual" of evil powers:
"Put on the whole armour of God, that ye may be able to stand against the wiles of the devil." ()
"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." ()
"Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand." ()
So the same original word does not prove that "spiritual" always means God, or good, or without a body.
"The flesh profiteth nothing"
This is the strongest direct objection about flesh and spirit:
"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." ()
That the Spirit gives life is affirmed. But reading this as saying every physical thing is unreal or worthless would contradict what Jesus has just said, that he gives his flesh for the life of the world, and it would contradict John 1:14:
"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." ()
"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." ()
The conversation is about coming to him, believing, words that give life, and the Father's gift, and it includes being raised at the last day:
"And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." ()
"And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." ()
"And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." ()
"But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him." ()
"And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father." ()
The verse limits what flesh can supply of the life being spoken of. It does not cancel the Word made flesh. The Scriptures quoted in this chapter were read where they are written (Exodus 16:4, 15):
"Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat." ()
"Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven." ()
"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." ()
"And had rained down manna upon them to eat, and had given them of the corn of heaven." ()
"Man did eat angels' food: he sent them meat to the full." ()
"For all this they sinned still, and believed not for his wondrous works." ()
"And all thy children shall be taught of the LORD; and great shall be the peace of thy children." ()
Bread given by God and children taught by God do not erase the real feeding in the wilderness, or the real people Jesus was teaching.
"The letter killeth, but the spirit giveth life"
"Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." ()
Paul himself explains the contrast as two ministries, one of death and condemnation and one of the Spirit and righteousness, and says the veil is taken away by turning to the Lord:
"But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:" ()
"For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory." ()
"And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:" ()
"But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ." ()
"But even unto this day, when Moses is read, the vail is upon their heart." ()
"Nevertheless when it shall turn to the Lord, the vail shall be taken away." ()
"Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty." ()
The account he draws on has real tablets of stone, a real shining face and a real veil:
"And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest." ()
"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him." ()
"And till Moses had done speaking with them, he put a vail on his face." ()
"But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded." ()
"And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him." ()
This is not a rule for setting aside the plain statements of Scripture wherever something physical appears. The same writer refuses to handle God's word deceitfully, and speaks of life shown in mortal flesh (2 Corinthians 4:11):
"But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God." ()
"For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." ()
Scripture's own spiritual readings keep the events
Paul openly reads Hagar and Sarah and their sons as two covenants:
"For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman." ()
"But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise." ()
"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." ()
"For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband." ()
"Now we, brethren, as Isaac was, are the children of promise." ()
"But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." ()
"Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman." ()
That is real support for spiritual reading. A rule forbidding every figure or spiritual application would make Galatians 4:24 false. But the passages Paul quotes, read where they are written, record two real births:
"And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael." ()
"For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him." ()
"Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac." ()
"And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called." ()
"Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD." ()
"For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee." ()
Paul shows how the two covenants correspond to the two sons, and still compares his hearers to Isaac. He never says Isaac was not born a real child. In the same way, Paul speaks of a shadow and Christ:
"Which are a shadow of things to come; but the body is of Christ." ()
Cases like these support the particular link the text itself shows. They do not support an unlimited exchange of meanings that makes the text's other statements false. The wilderness events that "happened" () show the same thing.
Verdict on statement 6
The plain claim that a spiritual sense can make Scripture clearer is supported by Scripture, as the passages above show where Scripture itself draws the link.
The further claim, that these particular substitutions give the words' original meaning, is not established just by saying so. Where the substitutions were tested, on bodies, sin, Jesus Christ and hell, they fail the passages above. Original-word numbers cannot settle original meaning by themselves. Context, and Scripture's own explanations, do that work.
7. Science and Health and the Bible
Statement 7 says Science and Health "opens up the spiritual message of the Bible" and supports applying it "without replacing the Bible itself". It openly denies replacing the Bible, and this answer takes that at its word.
Teachers and explanations have a real place
Scripture does not reject a book or a teacher just for explaining Scripture. The Bereans heard Paul's teaching and then checked it against Scripture:
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." ()
God gives teachers to build up his people and guard them from deception:
"Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men." ()
"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;" ()
"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:" ()
"Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:" ()
"That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;" ()
"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:" ()
"If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:" ()
"That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;" ()
"And be renewed in the spirit of your mind;" ()
"And that ye put on the new man, which after God is created in righteousness and true holiness." ()
The psalm Paul quotes was read where it is written:
"Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them." ()
"Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah." ()
"He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death." ()
Paul's own application of it is God giving ministers to build up the body. That is the ground for teachers' place here, not an invented rule. Teachers are servants, and Christ is the only foundation:
"Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?" ()
"For other foundation can no man lay than that is laid, which is Jesus Christ." ()
"And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." ()
Paul tells Timothy to hold to what he was taught and to preach the word, and says Scripture fully equips God's people:
"But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;" ()
"And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." ()
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:" ()
"That the man of God may be perfect, throughly furnished unto all good works." ()
"Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." ()
But every explanation is tested by what Scripture says
Paul applies the gospel he preached as a test even to himself or an angel:
"Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:" ()
"I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:" ()
"Which is not another; but there be some that trouble you, and would pervert the gospel of Christ." ()
"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()
"As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." ()
The gospel named there is Christ giving himself for our sins, and his bodily death and rising (1 Corinthians 15:3-4). An explanation that denies these things is not made true by saying it supports the Bible. Paul also warns against teaching that is not after Christ:
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." ()
God sees through human wisdom:
"For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness." ()
"And again, The Lord knoweth the thoughts of the wise, that they are vain." ()
The sources of those two quotations were read where they are written. Only the sentence Paul quotes from Eliphaz is relied on here, not everything Eliphaz says:
"He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong." ()
"He that planted the ear, shall he not hear? he that formed the eye, shall he not see?" ()
"He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?" ()
"The LORD knoweth the thoughts of man, that they are vanity." ()
What an explanation does to the text
Jesus shows how an explanation can keep reverent words while cancelling what God commanded. Some teachers let people call their money a "gift" to God and so leave their parents without support:
"But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?" ()
"For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death." ()
"But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;" ()
"And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition." ()
"This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." ()
"But in vain they do worship me, teaching for doctrines the commandments of men." ()
"He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me." ()
"Howbeit in vain do they worship me, teaching for doctrines the commandments of men." ()
"For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do." ()
"And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition." ()
"But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free." ()
"And ye suffer him no more to do ought for his father or his mother;" ()
"Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye." ()
The commands Jesus cites were read where they are written in the law. Their penalties belong to their legal setting, and they are not instructions for anyone today:
"Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee." ()
"And he that curseth his father, or his mother, shall surely be put to death." ()
"For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him." ()
The words Jesus quotes come from Isaiah. There they are about fear of God taught by human precepts, about hidden works, and about the thing made saying its Maker did not make it:
"Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:" ()
"Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." ()
"Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?" ()
"Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?" ()
"They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine." ()
This is used here to weigh what an interpretation does to the text. It is not a claim that anyone's heart matches the people Jesus rebuked, and it is not a claim about the motives of the author of Science and Health.
In the same conversations Jesus places moral defilement in the heart, and treats the body's digestion as an ordinary fact:
"Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?" ()
"But those things which proceed out of the mouth come forth from the heart; and they defile the man." ()
"For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:" ()
"These are the things which defile a man: but to eat with unwashen hands defileth not a man." ()
"And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;" ()
"Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?" ()
"And he said, That which cometh out of the man, that defileth the man." ()
"For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders," ()
"Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:" ()
"All these evil things come from within, and defile the man." ()
That is about moral defilement. It does not say that washing has no benefit for health. And it shows evil coming from the heart as real thoughts and deeds that defile real people.
Verdict on statement 7
Scripture does not reject a book or teacher simply for explaining Scripture, and statement 7's denial that it replaces the Bible is reported here as it stands. But an explanation's meanings must still be tested against what Scripture says, and saying it supports the Bible cannot make an explanation true when it contradicts Scripture. The problem lies in the meanings these quotations give. It does not lie in the word "textbook", and it is not a claim about anyone's heart.
Readings tested both ways
At each point the opposite mistake was tested too, and each one fails:
- That bodies and matter are unreal breaks creation and the Word made flesh. The opposite, that created life stands on its own apart from God, breaks God giving life and holding all things together (Colossians 1:17).
- That sin is an illusion breaks confession, the definition of sin, and Christ bearing sins. The opposite, that forgiveness allows people to keep sinning, breaks the purpose of being set free (Romans 6:6) and the commands to righteousness.
- That God's healing forbids all bodily care breaks the care Scripture directs (1 Timothy 5:23). The opposite, that medicine works on its own and is guaranteed, has no support and goes beyond what these cases show.
- That Christ is only a human teacher breaks what Scripture says of his divinity. That Christ is an abstraction apart from the man Jesus breaks the identity of the same Jesus who rose and was confessed.
- That every use of "hell" means the same thing breaks Jonah's prayer (Jonah 2:2). That hell is only present distress of mind breaks the warning about what comes after killing (Luke 12:5).
- That every word must be read physically breaks Scripture's own allegory (Galatians 4:24). That any statement about physical things may be replaced breaks the events the writers say happened (1 Corinthians 10:11).
- That every explanatory book is wrong breaks the gift of teachers (Ephesians 4:11-12). That every book claiming to support Scripture is right ignores the test Scripture commands (Acts 17:11) and the warning against making God's word of no effect (Mark 7:13).
No reading was found that keeps every verse true and also makes all seven statements, taken together, true. That is not the same as saying every sentence in them is false. The parts that agree with Scripture are named above.
What this reading did not check
- The seven quotations were taken as you supplied them. The books and website were not opened, and nothing wider about Christian Science was examined. The answer applies to these seven quotations.
- The whole Bible was not read. Some search results were shown but not opened. The full record lists them as unread and does not describe what they say. Some broad searches had further pages that were not shown. So this answer does not claim that Scripture is silent on anything, or that every relevant verse was found.
- Not looked at: whether any treatment works, the history of the teaching, how individual Christian Scientists understand it, anyone's motives, anyone's salvation, or anyone's personal circumstances.
- Not attempted: a full account of what resurrection bodies are like, every image of judgment, or every kind of teaching aid. The answer does not turn on these. Bodies that are transformed still rule out bodies that never existed. God's judgment still rules out hell being only self-imposed belief now. Faithful teaching still must not contradict what it explains.
- The reader worked without outside sources, by instruction. That it had no earlier exposure to this subject was not proven.
None of these limits leaves the question itself open. They are the limits of this reading, not uncertainty in Scripture. On whether the seven quotations, taken together, agree with what Scripture teaches, nothing is left open.
Every step of the reading
Everything the replay shows, as plain text, in the order it happened. Times are from the moment the reading began.
Every search, in order (135)
- words physician 6 found
- words tradition 11 found
- words image 83 found
- words hell 54 found
- words unreal 0 found
- words interpretation 42 found
- words all in all 3 found
- words Christ 532 found
- words matter 76 found
- words spiritual 23 found
- words sin 389 found
- words substance 49 found
- words Jesus is the Christ 3 found
- words spirit and life 0 found
- words flesh and bones 1 found
- words destroy the works 1 found
- words worketh abomination 1 found
- words allegory 1 found
- words made flesh 1 found
- words things which are seen 2 found
- words medicine 2 found
- words confess our sins 1 found
- words wine 212 found
- words search the scriptures 1 found
- words formed man 1 found
- words physicians 5 found
- words God is a Spirit 1 found
- word family Christ 3385 found
- word family heal 144 found
- word family spiritual 718 found
- word family sin 1286 found
- word family hell 87 found
- words comparing spiritual 1 found
- words oil and wine 2 found
- words sick among you 1 found
- words lump of figs 2 found
- words every word of God 2 found
- words anointed 96 found
- words worm shall not die 1 found
- words swallowed up death 0 found
- words private interpretation 1 found
- words little wine 1 found
- words fulness of the Godhead 1 found
- words I am the LORD that healeth 1 found
- words form of God 1 found
- words under his feet 9 found
- words flesh profiteth 1 found
- words iniquities 55 found
- original word G4152 21 found spiritual 23 · things 3
- original word G5547 530 found christ 553 · christ's 16
- original word G86 11 found hell 10 · grave 1
- original word G2390 28 found healed 18 · heal 7 · whole 2 · healing 1 · it 1 · maketh 1
- original word G1067 12 found hell 12
- original word G264 37 found sin 16 · sinned 15 · sinneth 7 · trespass 3 · hath 2 · faults 1 · had 1 · hast 1 · have 1 · offended 1
- words repentance 26 found
- words thy word is truth 1 found
- words deceitful 21 found
- words My Lord and my God 1 found
- words thy plagues 2 found
- words learned of the Father 1 found
- words word of God is quick 1 found
- words as ye have received 1 found
- words no need 6 found
- words O barren 1 found
- words anointed Jesus 1 found
- words believed, therefore 1 found
- words swallow up death 1 found
- words Eye hath not seen 2 found
- original word G4151 349 found spirit 255 · ghost 91 · spirits 32 · also 1 · itself 1 · life 1 · spiritual 1 · spiritually 1 · wind 1
- original word G266 151 found sin 94 · sins 78 · offence 1 · sinful 1
- original word G4561 130 found flesh 147 · carnal 2 · carnally 1 · fleshly 1
- original word H6754 15 found images 10 · image 6 · shew 1
- words thoughts of man 1 found
- words All scripture 1 found
- words another gospel 2 found
- words bread of heaven 1 found
- words wrest 5 found
- words not with ink 2 found
- words love the LORD thy God 9 found
- words Sit thou at my right hand 1 found
- words mercy, and not sacrifice 3 found
- words taketh the wise 2 found
- words perceived by the ear 1 found
- words before heard 0 found
- words formed 31 found
- words searched the scriptures 1 found
- words love thy neighbour 8 found
- words bondwoman 6 found
- words suffering 5 found
- words a spirit 15 found
- words spiritual wickedness 1 found
- words infinite 3 found
- words immortal 1 found
- words taught of the LORD 1 found
- words Trophimus 3 found
- words Hagar 10 found
- words out of thy mouth 5 found
- words taught 79 found
- words sheep for the slaughter 3 found
- words bread from heaven 4 found
- words Thou shalt not covet 3 found
- words The labourer is worthy 2 found
- words error 13 found
- words suffer thine Holy One 3 found
- words healed 77 found
- words sheweth 19 found
- words vail 35 found
- words thy holy 23 found
- words letter killeth 1 found
- words muzzle 3 found
- original word H7585 63 found hell 31 · grave 30 · pit 3 · grave's 1
- words honour thy father 10 found
- words eyes 478 found
- words rock 106 found
- original word G4151 (page 3) 349 found spirit 255 · ghost 91 · spirits 32 · also 1 · itself 1 · life 1 · spiritual 1 · spiritually 1 · wind 1
- word family error 36 found
- original word G5547 (page 2) 530 found christ 553 · christ's 16
- words Spirit is truth 1 found
- words born of the Spirit 2 found
- original word G4106 10 found error 7 · deceit 1 · deceive 1 · delusion 1
- original word G4151 (page 2) 349 found spirit 255 · ghost 91 · spirits 32 · also 1 · itself 1 · life 1 · spiritual 1 · spiritually 1 · wind 1
- original word H7585 (page 2) 63 found hell 31 · grave 30 · pit 3 · grave's 1
- all of manna + heaven 3 found
- words creature of God is good 1 found
- words forgive 48 found
- words making the word 1 found
- words led captivity captive 2 found
- words forgiveness 7 found
- word family forgive 906 found
- original word G863 133 found left 36 · forgive 23 · forgiven 21 · let 14 · leave 11 · shall 8 · suffer 7 · alone 6 · suffered 6 · away 4 · forsook 4 · leaving 3 · forgave 2 · forsaken 2 · him 2 · leaveth 2 · undone 2 · will 2 · aside 1 · be 1 · cried 1 · do 1 · forgiveth 1 · go 1 · hath 1 · have 1 · he 1 · her 1 · me 1 · omitted 1 · put 1 · remit 1 · remitted 1 · sent 1 · the 1 · would 1 · ye 1
- words I am the way 1 found
- words truth shall make 1 found
- original word G225 99 found truth 106 · sake 1 · true 1 · truly 1 · verity 1
- words though he were dead 1 found
- words curseth his father 3 found
Every time it opened Scripture (12 times, 2,860 verses)
- Genesis 1 31 Genesis 2 25 Genesis 3 24 John 1:1–18 18 John 4:1–42 42 1 Corinthians 15 58 2 Corinthians 4 18 2 Corinthians 5 21 1 John 1 10 1 John 2 29 1 John 3 24 Luke 24 53 Revelation 20 15 Revelation 21 27 Mark 5:21–43 23 2 Chronicles 16 14 Matthew 10 42 474 verses, 474 new
- 1 Corinthians 2 16 1 Corinthians 3 23 John 6:22–71 50 Colossians 1 29 Colossians 2 23 Philippians 2:1–18 18 1 Timothy 5 25 Luke 10:25–37 13 James 5 20 2 Kings 20:1–11 11 Exodus 15:22–27 6 John 20 31 Matthew 9:1–13 13 Jonah 2 10 James 3 18 306 verses, 306 new
- 2 Peter 1 21 2 Peter 2 22 2 Peter 3 18 Galatians 1 24 Galatians 4:19–31 13 Acts 17:1–15 15 2 Timothy 3 17 2 Timothy 4:1–5 5 Ephesians 1 23 Ephesians 6 24 1 Corinthians 12 31 Romans 7:7–25 19 Romans 8 39 2 Corinthians 3 18 John 5:30–47 18 1 Timothy 1:12–20 9 Luke 16 31 Mark 9:30–50 21 368 verses, 368 new
- Genesis 4 26 Genesis 5:1–5 5 Genesis 9:1–17 17 Genesis 16 16 Genesis 21 34 Isaiah 53 12 Isaiah 54 17 Isaiah 64 12 Isaiah 25 12 Isaiah 66:15–24 10 Hosea 13 16 Hosea 6 11 Psalms 8 9 Psalms 110 7 Psalms 116 19 Psalms 16 11 Exodus 34 35 269 verses, 269 new
- Hebrews 11 40 1 John 4 21 1 John 5 21 1 Peter 2 25 Romans 6 23 Acts 2 47 Acts 10:34–48 15 Exodus 16 36 Exodus 17 16 Exodus 20 26 Exodus 32 35 Deuteronomy 6 25 Leviticus 19:1–18 18 Psalms 94 23 Job 5 27 Psalms 44 26 2 Timothy 4:6–22 17 1 Corinthians 10:1–22 22 463 verses, 463 new
- Psalms 78:1–39 39 Isaiah 40 31 Psalms 107 43 Psalms 147 20 Proverbs 17 28 Ezekiel 47 23 Job 13:1–12 12 Jeremiah 8 22 Luke 8:40–56 17 Luke 10:1–24 24 Deuteronomy 25:1–10 10 John 1:19–51 33 Luke 12 59 361 verses, 361 new
- Psalms 39 13 Matthew 15:21–39 19 Ephesians 4:1–24 24 John 3 36 92 verses, 92 new
- Psalms 78 72 Job 4 21 Job 5 27 Job 12 25 Job 13 28 Job 14 22 195 verses, 117 new
- Matthew 15:1–20 20 Mark 7:1–23 23 Isaiah 29 24 John 9 41 Matthew 19:1–15 15 1 Timothy 4:1–11 11 Matthew 6:1–18 18 Matthew 18 35 Psalms 68 35 222 verses, 222 new
- John 14 31 John 8:12–59 48 79 verses, 79 new
- John 11 57 57 verses, 57 new
- Exodus 21 36 Leviticus 20:1–16 16 52 verses, 52 new
The reader's own notes (8)
- The reading will begin with the two SIFT files, then use only the permitted Scripture tools. The working will be written to
out/RECORD.md, checked back against the seven statements, and used to prepareout/HANDOFF.md. - The searches have found passages that could support parts of the supplied statements, including God being Spirit, unseen things being eternal, and spiritual understanding. They have also found passages about creation, bodily resurrection, forgiveness, physicians, and judgment. Each will be read in context before the claims are weighed.
- The passages distinguish God’s power to heal from the claim that illness is unreal. They also distinguish spiritual understanding from the denial of a body. The next checks will examine those distinctions more closely, including the strongest passages about failed treatment, spiritual life, and figurative language.
- The reading now has grounds to distinguish shared affirmations from conflicting claims. God’s spiritual nature, prayer, healing, and freedom from sin have positive support in the fetched passages. The claims about unreal matter, unreal evil, Jesus and Christ, and hell require separate judgments; the record will give the supporting texts and the reasons competing readings fail.
-
out/RECORD.mdhas been written with the working, verse table, and search results, including unread hits. The reading will now open that file for the required read-back and check it against the complete supplied statements and the unopened-search list before writing the hand-off. - The read-back found two points needing sharper wording. God’s use of physical means does not, by itself, establish how a substance works; and describing sin’s present effects does not settle the Bible’s teaching about judgment. Further checks will examine Jesus’ use of both creation accounts, healing involving clay and washing, and his test for teachings said to honor God.
- The read-back and revisions are complete in
out/RECORD.md. They add positive support for spiritual understanding, truth, prayer, and healing, while retaining the conflicts about bodily reality, sin, Jesus Christ, and judgment. The medical conclusion has been narrowed to what the passages establish.out/HANDOFF.mdwill now be written from that completed record. - Completed RECORD.md and HANDOFF.md. The record was read back and revised before the hand-off was written. All Scripture quotations in both files matched the fetched text.
What its record and its hand-off say, in their order
Scope and sources
The question below supplies seven statements to be weighed. Their accuracy as quotations of the named publications is accepted as supplied, not independently verified. The reading evaluates these statements, separately and together. It does not attribute additional beliefs or practices to anyone, decide any person's standing before God, or infer that the questioner is ill or refusing care.
The only input files opened were:
- /Users/Shared/before-god-sift-library-2026-11-03/runs/christian-science/inputs/SIFT-v3-CORE.md
- /Users/Shared/before-god-sift-library-2026-11-03/runs/christian-science/inputs/SIFT-v3-POLICY.md
Both were read whole, together, before Scripture research. Their hashes were supplied by the questioner; no independent hash check was performed because no hashing command was permitted. Scripture was obtained only through the prescribed kjv.py tool. Discovery used only the prescribed search.py and tag.py tools. No outside publication, website, skill, other run, memory file, directory listing, or commentary was consulted. The output files named for writing and read-back are /Users/Shared/before-god-sift-library-2026-11-03/runs/christian-science/out/RECORD.md and /Users/Shared/before-god-sift-library-2026-11-03/runs/christian-science/out/HANDOFF.md.
From its hand-off to the writer
Their words
"Does Christian Science follow what the Bible teaches? What Christian Science teaches, in its own words:
- "There is no life, truth, intelligence, nor substance in matter. All is infinite Mind and its infinite manifestation, for God is All-in-all. Spirit is immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God, and man is His image and likeness. Therefore man is not material; he is spiritual." (Science and Health with Key to the Scriptures, page 468, lines 9 to 15 (Chapter XIV, Recapitulation: 'the scientific statement of being'))
- "We acknowledge God's forgiveness of sin in the destruction of sin and the spiritual understanding that casts out evil as unreal. But the belief in sin is punished so long as the belief lasts." (Religious tenets of Christian Science, tenet 3)
- "Then comes the question, how do drugs, hygiene, and animal magnetism heal? It may be affirmed that they do not heal, but only relieve suffering temporarily, exchanging one disease for another. We classify disease as error, which nothing but Truth or Mind can heal, and this Mind must be divine, not human." (Science and Health with Key to the Scriptures, page 483, lines 1 to 6 (Chapter XIV, Recapitulation))
- "Christ is the ideal Truth, that comes to heal sickness and sin through Christian Science, and attributes all power to God. Jesus is the name of the man who, more than all other men, has presented Christ, the true idea of God, healing the sick and the sinning and destroying the power of death. Jesus is the human man, and Christ is the divine idea; hence the duality of Jesus the Christ." (Science and Health with Key to the Scriptures, page 473, lines 10 to 17 (Chapter XIV, Recapitulation))
- "Hell. Mortal belief; error; lust; remorse; hatred; revenge; sin; sickness; death; suffering and self-destruction; self-imposed agony; effects of sin; that which "worketh abomination or maketh a lie."" (Science and Health with Key to the Scriptures, page 588, lines 1 to 4 (Chapter XVII, Glossary, 'Hell'))
- "In Christian Science we learn that the substitution of the spiritual for the material definition of a Scriptural word often elucidates the meaning of the inspired writer. On this account this chapter is added. It contains the metaphysical interpretation of Bible terms, giving their spiritual sense, which is also their original meaning." (Science and Health with Key to the Scriptures, page 579, lines 1 to 7 (Chapter XVII, Glossary, introduction; part of 'Key to the Scriptures'))
- "Her book Science and Health with Key to the Scriptures opens up the spiritual message of the Bible. Often referred to as the "textbook" of Christian Science, Science and Health supports one's practical application of the Bible's message, without replacing the Bible itself." (christianscience.com, What we believe, 'The Bible and Science and Health', section 'The Bible's central message is opened up by Science and Health')"
No personal illness, refusal of care, purpose, affiliation, or account of another person's conduct was disclosed. The answer concerns the seven quotations as supplied. Their provenance was not independently checked. It must not add beliefs, motives, practices, or a judgment of any person's salvation.
The answer must retain the supplied qualifications: statement 1's therefore; statement 2's conjunction of forgiveness, destruction of sin, unreality and punishment of belief; statement 3's blanket exclusion, not merely a preference for prayer; statement 4's human-man/divine-idea distinction; statement 5's claim to define hell; statement 6's often rather than always; and statement 7's explicit denial of replacing the Bible.
Hard passages
These are the strongest opposing passages gathered, with the explanations earned in the record. They belong in the answer's reasoning; shared affirmations must not be presented as if they alone establish the supplied system.
God being Spirit and all in all. Spiritual worship is asserted in John 4:24. In 1 Corinthians 15, all in all follows the Son's reign, defeat of enemies and destruction of death; it is not a declaration that bodies never existed. The same chapter states natural-before-spiritual. The other all-in-all hits concern diverse divine operations and Christ's headship over the church.
"And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." ()
"Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." ()
"And there are diversities of operations, but it is the same God which worketh all in all." ()
"Which is his body, the fulness of him that filleth all in all." ()
Temporal seen things and faith in unseen things. Their temporality and the priority of God's unseen work are retained. The same argument describes affliction and life in mortal flesh, and Hebrews calls the seen things framed by God's word. It does not declare the seen things nonexistent.
"While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." ()
"For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." ()
"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." ()
Flesh profits nothing. Jesus is discussing life given by the Spirit, his words, coming and believing, and the Father's gift. He has already said his flesh is given for the world's life and promised resurrection. The universal reading that all physical things are unreal or worthless contradicts his own preceding affirmation.
"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." ()
"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." ()
"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." ()
Born of the Spirit, not in the flesh, and a spiritual body. John 3 distinguishes the births; Romans 8's Spirit-indwelt people still have mortal bodies to be made alive. First Corinthians excludes corruption from inheritance and explains change into incorruption. The supplied inference that human beings were never bodily cannot retain that sequence.
"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." ()
"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." ()
"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." ()
"It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." ()
"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." ()
"For this corruptible must put on incorruption, and this mortal must put on immortality." ()
Christ no longer known after flesh. This follows the assertion that he died and rose for others and introduces new creation and reconciliation. It changes how he is known without cancelling his history or identity.
"And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." ()
"Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more." ()
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." ()
The Son destroys the devil's works; one born of God does not commit sin. These are retained, not explained away. The same letter defines sin, directs actual righteousness, names Cain's killing as evil, commands care for a brother's material need, and provides an advocate if anyone sins. Even a strict sinlessness reading concerns a specified subject and does not make every act of sin unreal.
"He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." ()
"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." ()
"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." ()
"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:" ()
"Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous." ()
"But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" ()
Physicians failed and Asa sought physicians instead of the LORD. The failure was real in that woman's case. Asa's chapter explicitly opposes reliance on the LORD to reliance elsewhere. Neither report states that every treatment fails for every patient or that God never uses physical means. The positively directed cases remain.
"And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse," ()
"And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any," ()
"And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians." ()
"And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand." ()
"And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered." ()
The prayer of faith, Christ's stripes, and divine healing. Prayer is commanded and God's healing is affirmed. The word healed in 1 Peter belongs to sins borne in Christ's own body and life in righteousness; Isaiah's wounds, transgressions and sin-bearing were read in their setting. These cannot be changed into a denial of real suffering or an assertion that every believer is immediately without sickness. Trophimus left sick remains part of the witness.
"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." ()
"Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." ()
"But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." ()
"All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all." ()
"Erastus abode at Corinth: but Trophimus have I left at Miletum sick." ()
Spiritual Rock and allegory. These supply genuine positive support for spiritual reading, not permission to erase the underlying account. First Corinthians calls the wilderness events things that happened. Galatians compares the hearers to Isaac, whose actual birth is reported in Genesis. The sources for its quotations were read in Genesis 16 and 21 and Isaiah 54.
"And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." ()
"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." ()
"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." ()
"Now we, brethren, as Isaac was, are the children of promise." ()
"For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him." ()
"Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD." ()
The letter kills; the Spirit gives life. The writer himself identifies the contrasted ministries as condemnation and righteousness and locates the veil's removal in turning to the Lord. Exodus 34 supplies actual tables, a shining face and a veil. This is not a rule that ordinary biblical assertions about flesh may be discarded.
"Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." ()
"But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:" ()
"For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory." ()
"Nevertheless when it shall turn to the Lord, the vail shall be taken away." ()
"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him." ()
Hell in present affliction and moral destruction. Jonah prays from the fish and is rescued; James describes the tongue's destructive evil. These oppose forcing every occurrence into one identical picture. They do not cancel Jesus' warning about what follows killing, the rich man's narrated death before torment, or the dead judged before God. Whether Luke 16 is taken as a teaching story or an event report, its order still does not support an exclusively present mental state.
"And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice." ()
"And the LORD spake unto the fish, and it vomited out Jonah upon the dry land." ()
"And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." ()
"And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;" ()
"And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom." ()
"And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." ()
The fire and worm warning is linked to Isaiah's judged transgressors. Its imagery must not be used to deny the judgment it depicts. The record does not need to assign every image a physical mechanism to answer the supplied reduction.
"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:" ()
"Where their worm dieth not, and the fire is not quenched." ()
"And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." ()
Ruled out
A reading in which God's image must have no bodily life makes the created man's dust-formation and the blood/image connection false. The contrary claim that created life is independent of God is also excluded.
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." ()
"Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man." ()
"And he is before all things, and by him all things consist." ()
A reading in which temporary means nonexistent makes the life of Jesus manifested in mortal flesh false. A reading in which spiritual existence means that mortal bodies were never real makes the promised life to those bodies false.
"For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." ()
"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." ()
A reading in which sin is only an unreal belief makes the letter's warning against denying actual sin false. A reading in which forgiveness permits continued service to sin makes the stated purpose of deliverance false.
"If we say that we have not sinned, we make him a liar, and his word is not in us." ()
"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." ()
A reading in which God's healing forbids all physical care makes Paul's instruction to Timothy false as instruction. This does not establish that a physical substance operates independently of God.
"Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." ()
A reading in which every sickness is attributable to the sufferer's or parents' particular sin fails Jesus' answer concerning the man born blind. That answer is about the proposed cause of his blindness, not a statement that they never sinned at all.
"Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him." ()
A reading in which Christ is only an impersonal idea represented by Jesus breaks the identification of Jesus as the Christ and the statement that Christ died and was buried. Recognizing divine and human aspects is not itself the error; separating the personal subject is.
"But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." ()
"For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;" ()
"And that he was buried, and that he rose again the third day according to the scriptures:" ()
A reading in which death is always only a misperception breaks Jesus' own plain explanation of his sleep-language.
"Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep." ()
"Then said Jesus unto them plainly, Lazarus is dead." ()
A reading in which every English hell occurrence has exactly the same final-punishment picture fails the prayer from the fish. A reading in which every occurrence means only present mortal feeling fails the after-killing warning.
"Then Jonah prayed unto the LORD his God out of the fish's belly," ()
"And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice." ()
"But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." ()
A reading that forbids all spiritual correspondence makes the explicit allegory false. A reading that allows spiritual interpretation to cancel the narrated events makes the author's insistence that they happened false.
"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." ()
"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." ()
A reading that condemns every explanatory teacher or book ignores the positive gift of teachers. A reading that accepts every explanation professing reverence for Scripture ignores the need to test it and the possibility of making the word ineffective.
"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;" ()
"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:" ()
"Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye." ()
Verdicts
The answer should first give Scripture's positive account, then state the conclusion about these claims. The overall conclusion is firm: the combined teaching supplied is not what Scripture teaches. This does not mean every affirmation in the quotations is false. God is Spirit, his understanding is infinite, humanity is his image, he heals and forgives, and spiritual understanding matters. The decisive conflicts concern what those affirmations are made to deny.
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." ()
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." ()
"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." ()
"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." ()
- Statement 1: God as Spirit and humanity as his image agree with Scripture; the inference that embodied humanity and matter are unreal error does not. God gives life to creatures, makes humanity from the ground, and calls his work good. Dependence on God is real; dependence does not entail nonexistence. No modern physical theory of matter is claimed.
"God is a Spirit: and they that worship him must worship him in spirit and in truth." ()
"And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." ()
"So God created man in his own image, in the image of God created he him; male and female created he them." ()
"And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day." ()
"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:" ()
- Statement 2: forgiveness, cleansing and destruction of sin's service are biblical; casting out evil by understanding it as unreal is not. Sin is transgression, confession acknowledges actual sins, and cleansing is through Jesus Christ's blood. Punishment is not defined merely by the duration of belief that sin exists. The text reckons with acts and with differing knowledge of responsibility. This must not be turned into an accusation that the supplied sentence instructs people merely to utter a denial.
"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." ()
"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." ()
"If we say that we have no sin, we deceive ourselves, and the truth is not in us." ()
"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." ()
"But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." ()
- Statement 3: God really heals, and prayer for the sick is positively taught. The supplied system's reduction of bodily disease to unreal error conflicts with accounts of actual conditions and restoration. Scripture permits and directs physical means alongside divine healing. The record does not establish the pharmacological action of figs or clay, the efficacy of every modern drug, hygiene measure, or animal magnetism, or a transfer of disease. The medical conclusion must retain this limit: a blanket rejection of bodily care as incompatible with God's healing fails; an independent clinical proof about every proposed treatment has not been supplied.
"And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague." ()
"Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:" ()
"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." ()
"Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD." ()
"And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered." ()
"Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." ()
- Statement 4: Jesus truly is human, reveals God, heals by God's power, and is himself truth. The disagreement is the identification of Christ as a divine idea distinct from the human man who presents it. Scripture identifies Jesus himself as the Christ and Son of God, the Word made flesh, the one in whom divine fullness dwells bodily, and the Christ who died, was buried, and rose. Divine and human predicates attach to this same subject.
"But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." ()
"For in him dwelleth all the fulness of the Godhead bodily." ()
"For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;" ()
"And that he was buried, and that he rose again the third day according to the scriptures:" ()
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." ()
- Statement 5: present evil, distress and destructive effects are real, and some hell-language occurs in such settings. As an exhaustive biblical definition, however, the supplied glossary is inadequate; reducing hell to mortal belief and self-imposed present suffering is false. Jesus warns of judgment beyond bodily killing; the dead are judged before God. Revelation distinguishes death/hell from the lake into which they are cast. The glossary's fragment belongs to exclusion from the holy city, not to a definition of hell. No complete geography, physiology of punishment, or chronology is required to make these distinctions.
"But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." ()
"And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." ()
"And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." ()
"And death and hell were cast into the lake of fire. This is the second death." ()
"And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life." ()
- Statement 6: spiritual understanding and expressly demonstrated spiritual correspondences are biblical. The bare assertion that a spiritual reading can often elucidate meaning is not condemned. Its claim that these particular substitutions give the original meaning fails where they reverse the creation, incarnation, sin and judgment passages. Original-word numbers locate uses; they do not establish a metaphysical definition.
"Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." ()
"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." ()
"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." ()
- Statement 7: another book or teaching aid is not rejected merely because it explains Scripture. The supplied denial of replacing the Bible must be reported fairly. Its interpretations still must be tested against what Scripture says; a profession of support cannot validate contradictory content. The defect lies in the supplied meanings, not in the word textbook or a claim to know its author's heart.
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." ()
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:" ()
"That the man of God may be perfect, throughly furnished unto all good works." ()
"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()
Open
Nothing is left open about whether these supplied statements, taken together and in the senses specified in the record, agree with Scripture. The contrary propositions have been tested and the positive alternative shown. There is no verdict of biblical silence or irresolvable biblical uncertainty.
The publications' provenance, the full range of the named teaching, clinical mechanisms, every modern treatment, detailed resurrection physiology and a complete map or chronology of judgment were not established. Those limits must be reported as limits of this reading, not as competing biblical answers left alive. Under either physical or figurative descriptions of judgment, divine judgment still excludes reduction to self-imposed present belief. Under any account of bodily transformation consistent with the fetched passages, transformation still excludes the claim that bodily humanity never existed.
The answer must remain an assessment of the supplied teaching. No questions about personal circumstances are needed to reach it, and no judgment about any person's salvation, motives, or hidden standing is authorized. No harm or refusal of care was disclosed, so the reading supplies no invented emergency scenario.
Other readings that quote its verses
- Do Jehovah's Witnesses follow what the Bible teaches?119 verses in common
- Does the Church of Jesus Christ of Latter-day Saints (Mormon) follow what the Bible teaches?78 verses in common
- Does what Islam teaches about Jesus agree with Scripture?77 verses in common
- Is hell real, and is it forever?73 verses in common
- What does it mean to be born again?66 verses in common
Not on the shelves yet? Ask it.
This was a question. Your matter is more than a question.
Before God weighs the real thing you are carrying against Scripture, and walks it with you.
Discover the app