THE RESURRECTION - MAN'S ONLY HOPE

"And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (I Thes. 5:23).

Watchful Christians realize that we are at the very threshold of the resurrection. How important is it? Without it we have no future and we have seen our deceased loved-ones for the last time. It isn't just the blessed hope, it is our only hope! Let me explain: According to the words of the Apostle Paul, each person consists of three parts - spirit, soul, and body.

Since all are familiar with the body (the tangible physical structure of a person), we will concentrate on the remaining parts of man - soul and spirit. Philosophers and theologians have written volumes about this subject but let's see what the Bible has to say. Many wrong conclusions about the soul and spirit have surfaced through the centuries. Unfortunately, because of inconsistency in translation our English Bibles have actually helped to perpetuate the error.

Much of it is due to theological bias and to the translator's allegiance to sectarian creeds rather than allowing the inspired word to say precisely what the manuscripts mean. To often we have had interpretation instead of translation.

The soul refers, in its primary sense, to a mortal creature. "...Wherein few, that is, eight souls were saved by water" (I Peter 3:20). The souls in this passage don't refer to some type of disembodied ghost; rather they refer to Noah, Shem, Ham, Japheth and their wives (Gen. 7:13). In fact, the Hebrew word nephesh that is translated soul 428 times in the KJV is also translated person 30 times (Young's Concordance). For similar examples see Gen. 2:7, Ex. 1:5, 12:15, Lev. 4:2, Num. 9:13, Acts 2:43, Rom. 13:1, I Cor 15:45, etc.

Unknown to most, the word nephesh (soul) is translated creature nine times and beast two times in the KJV. For instance, the term "living creature" (Gen. 1:24) is "living nephesh (soul)" in the ancient manuscripts. Thus, even the animals are "living souls." Yet, only the Hindus or like mystical religions believe that an animal continues to live in some type of soulish form after it dies. Therefore, soul in its primary sense refers to mortal creatures that are subject to death whether it is man or beast.

Soul is also used in a secondary sense to refer to life, individuality, disposition, consciousness, the feelings and the desires produced by the breath of life vitalizing (energizing) the body. The Bible relates life, knowledge, memory, thought, love, joy, delight, bitterness, distress, impatience, mourning, sorrow, grief, abhorrence and hatred to the soul.

The soul does not refer to some supposed non-corporeal form of life, but to the sensation resulting from the combination of an inanimate body with spirit (the invisible force that renders man animate).

Examples of soul when used in a secondary sense (I Ki. 17:21-22, Job 12:10, Deut. 13:3, Jonah 2:7, Mt. 10:28, etc.).

"And it came to pass, as her soul (life) was in departing, for she died" (Genesis 35:18). In other words, Rachel's consciousness, feelings, desires, knowledge, memory, thoughts, etc. departed from her when she died (cp. Eccl. 9:5, 10; Psa. 6:5, 115:17, 146:4). This doesn't suggest that some non-corporeal type of ghost left her body to reside elsewhere but simply that her soul/life perished with her. In fact, the Hebrew word for soul in Genesis 35:18 is translated life in numerous passages such as Genesis 1:20, 30; 9: 4,5; 19: 17,19; 32:30;44:30.You can verify my research by referencing your own Hebrew and Greek concordance.

Some attempt to argue that the soul must go somewhere. But must it?

When an electric light is switched off, no one thinks to ask, "Where did the light go." Even so is the soul in death.

The Hebrew word for soul is nephesh. It is used 754 times in the Bible. 326 of those suggest that it is subject to death - 203 that it is in danger of death - and 123 that it can be delivered from death (implying liability to death).

The Greek word for soul is psuche and it is used 106 times in the Bible. 45 of these suggest that it is subject to death, 29 that it is in danger of death and 16 that it can be delivered from death (Waller's Concordance on the Soul).

Thus, the Bible evidence is overwhelming - the soul is not immortal and it can die!

"The soul that sinneth it shall die" (Ezekiel 18:4).

The fact is, a soul can not only die, it can be born!

"For whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land" (Exod. 12:19)!

Since a soul can be born, it does not refer to some type of non-corporeal being that preexisted in far off outer space sometime prior to its being placed in the man. This is the pagan doctrine of re-incarnation, not Christianity. As a matter of fact, a soul was never placed in mankind.

"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became (not had a soul placed in him) a living soul" (Genesis 2:7).

In other words, when the air was breathed into the lifeless body of the man and he was rendered animate, he became a living soul. This is also confirmed by the Apostle Paul (I Cor.15:45).

There are various functions other than being born that a soul can perform. These equally suggest that a soul is mortal - not immortal. For instance:

It can faint (Jonah 2:7); it can go to the grave (Psalm 49:15); it can be slain with the sword (Joshua 10:28); it can eat and drink (Isaiah 32:6); it can have blood (Jeremiah 2:34); it can perish forever (Psalm 49:8). If the soul is mortal these passages make good sense. If not, we have a problem.

Check the Hebrew word for soul in literally hundreds of passages in the Old Testament. It is nephesh and is number 5315 in the Strong's Concordance. If the translators had rendered the word consistent in the English versions, Numbers 6:6 would read as such:

"All the days that he (the priest of Israel) separateth himself unto the LORD he shall come at no dead soul."

It can also be said of the following scriptures: Leviticus 21:11, Numbers 9:10; 19:11,16, II Chronicles 20:24,25, Psalm 79:2; 110:6, Haggai 2:13.

Thus, the soul is directly stated to die although the translators have masked the fact quite well. They often substituted the noun body (a result of doctrinal bias?) when the passage referred to it as dying.

Of course we are reminded by the skeptics that the words death, die, dieth and dying always mean separation from God, not literal death. If so, must we conclude that the animals will also live eternally since they too are dubbed "souls" (Hebrew rendering of Genesis 1:21, etc)? Solomon said: "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other" (Ecclesiastes 3:19).

Are we to assume that dieth in this passage means extinction for the beast but only soul transmigration for the man? If not, shall we expect to meet our pet dog "Ole' Rover" or "Flossy" our favorite milk-cow in heaven? If true, then how did they acquire eternal life (John 3:16)? You get the point. (There will be animals in the future "kingdom of heaven" but not the same ones that lived during previous ages - Isa. 11:6-8.)

What is the basic difference between that of an animal dying and that of a person dying? The person, whether good or evil is guaranteed a future resurrection (Daniel 12:2, John 5:29, Acts 24:15), whereas the beast remains dead as will be seen.

Some may conclude, "Isn't this the doctrine of soul sleep?" My reply: I do not find that term in the Bible. However, I do read many times that the soul can die!

If saints could only realize that time spent in the grave, whether it be several millennia as in the case of David (Acts 2:34), or whether it be only days for the person who dies just prior to the resurrection, then time becomes insignificant (Job 3:11-19). The very next thing that either person shall know will be the glorious face of our Lord and Savior, Jesus Christ.

The Bible teaches the death and resurrection of both the body and the soul. The righteous will come forth at the 7th trumpet and will be made immortal (I Cor. 15:52-54, Rev. 11:15-18) while the unjust will be raised to face the judgment (John 5:28,29 - KJV "damnation," Greek "judgment"). The judgment, not death, determines an individual's eternal status.

(For more on this subject see Jan/Feb '98 newsletter).

The steadfast unrepentant will, after their judgment, be cast into the "the lake of fire - the second death" (Rev. 20:14).

The oldest known reference to the immortal soul theory is in the Garden of Eden. God told Adam that if he partook of the fruit that he would surely die (Gen. 2:17).

However, the serpent blatantly denied God's command. He had his own opinion.

"Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods" (Heb. elohim - Genesis 3:5).

In Psalm 8:5, the word elohim is used of the angels. The serpent told Eve that rather than dying as God had promised, that she would become as a god (or angel). In other words, only your body will die but your inward person will take on an angelic, god-like nature. What a lie! Jesus did promise that the saints should one day become as the angels in heaven but certainly not at death, rather at the future resurrection.

"For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven" (Matthew 22:30).

Of course others down through the ages have adopted the lie that was told by the serpent at the beginning of history.

Herodotus (484-425 BC), the Greek historian felt that the Egyptians were the first civilization to assert the doctrine that the soul of man is immortal (Herod. Book II; Sec. 123.)

Pythagoras (582-507 BC), a Greek philosopher taught that souls transmigrated into another embodi-ment at death (Concise Columbia Encyclopedia).

Plato, a later Greek philosopher (427-347 BC) and the pupil of Socrates, regarded the rational soul as immortal (Ibid.).

Jainism (the religious system of India in the 6th. Century BC), taught that every being, human or animal, has an immortal soul that equals the size of the carrier and at death it is liberated and ascends to heaven (Ibid.).

Gnosticism (c. BC 100) Zoroastrianism (c. BC 600) and Manichaeism (3rd Century AD) also taught the transmigration of the soul at death (Ibid.).

Since the Greeks hellenized Israel prior to the time of Christ, so much so that most 1st century Jews spoke the Greek language (hence the N.T. was written in Greek) many Jews readily adopted the pagan belief (Mark 7:13). Unfortunately, some of the church fathers followed suit by drafting it into the various church creeds.

"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" (Colossians 2:8).

The Bible teaches that man will die both body and soul and will be raised to life again when Jesus returns. Thank God! The tomb is empty and because of it mankind will live again (I Cor. 15:22)!

Isn't it ironic that some sincere Christians readily chastise those who believe that a soul can actually die (such as Seventh Day Adventist, etc.), yet warmly embrace the immortal soul theory? It was, or is, taught by the Serpent of Eden, Plato, Jainism, Manichaeism, the ancient Romans, Gnosticism, Zorastrianism, Shintoism, Pythagoras, the Buddhists, the Hindus, the Muslims, the Catholics, and some Protestants, etc.

Can the pot really call the kettle black? How many Christians are willing to let their #1 priority be, "What thus saith the Word of God" - not "Who believes what?"

Since man consists of three parts, exactly what is the spirit?

The Hebrew word for spirit is ruach. It is translated numerous ways including breath 28 times and wind 90 times in the Old Testament (KJV).

The Greek word for spirit is pneuma. It is translated wind in John 3:8 and from it we derive our English word pneumatic. It refers in its primary sense to the invisible force that makes man and animals animate (imparts life to, energize, enlivens or causes to breathe).

Solomon gives great insight into the spirit nature of both man and beast. Of course, I am lovingly reminded (repri-manded?) by the "religiously correct" that Solomon's writings are the words of the Preacher (Eccl. 1:1,12), not necessarily the divine words of God. They assume that the book of Ecclesiastes only contains the backslider's view of the conditions "under the sun." On the other hand, the Bible says that the Book of Isaiah is the "vision of Isaiah" (1:1) and that the Book of Amos is the "words of Amos" (1:1). Does this equally imply that these writings are not the inspired words of God? If so, which books of the Bible are inspired?

The Bible says several times that the Wisdom of Solomon was given to him directly by God (I Kings 3:28, 4:29, 10:24, II Chronicles 9:23). Thus, I will treat the book of Ecclesiastes the same as any other Bible writing, divinely inspired and with reverent respect!

"For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" (Ecclesiastes 3:19-21).

"Who knoweth" is a rhetorical question not designed for an answer, rather it is a fact as can be seen by comparing Ecclesiastes 12:7,

"Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it."

Solomon says that one thing happens to both man and beast. They all die and they will all go unto one place (i.e., the grave). They all turn to dust again. Moses agreed (Gen. 3:19).

Anyone who has viewed the remains of a person or animal decades after their death can confirm this. But, there is a different destiny for the beast than for the man. The spirit or breath that energizes the beast goes down to the earth (the grave). In other words, the beast dies and remains dead.

In contrast, the spirit or invisible force that energizes man returns to God who sent it (Ecclesiastes 12:7).

"And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit" (Acts 7:59).

So, there is a part of man that returns to our Heavenly Father when a person dies. It is the spirit. This is not the soul (feelings, desires, etc. of man), neither is it some type of immortal, disembodied ghost that wings its way past the Milky Way en-route back to God. If none of us had any conscious existence in heaven before this life began there is no reason to expect a conscious existence in heaven when death calls. The "spirit" which returns to God is simply the life power with which He endows us.

The Bible meaning of spirit is the invisible force or air in motion (remember the word is also translated breath and wind) sent from God that causes man to become animate. The non-corporeal force returns to God when the man dies but certainly not in some type of physical or corporeal existence.

At the end of this present age, God will again send the spirit (invisible force) back to the dead human and he will begin to live. The spirit of man does not animate until it is reunited with the other parts of man, the body (physical structure) and the soul (feelings, etc.). In contrast, the spirit (breath, air, invisible force) of the beast will never be sent to animate it again because the beast dies and it will remain dead!

Are the dead conscious or unconscious?

Answer: "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish" (Psalm 146:4, cp. Ecclesiastes. 9:5).

Have the departed saints been praising the Lord all along during the past ages?

Answer: "The dead praise not the Lord" (Psalm 6:5, 115:17).

Are the Christian's rewards to be expected before the resurrection at the end of the age?

Answer: "Thou shalt be recompensed at the resurrection of the just" (Matt. 16:27, Lk. 14:14, Rev. 11:18).

Did the prophets receive their reward at death or are they to be rewarded in the future?

Answer: "And the seventh angel sounded …and Thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets" (Revelation 11:15,18 cp. Psalm 17:15).

Were the Apostles promised translation to heaven at death? Or were they to await Jesus' Second Coming?

Answer: "As I said to the Jews, Whither I go ye cannot come; so now I say to you. I will come again and receive you unto myself" (John 13:33, 14:3).

Was it proper for the saints of the Gospel Age, except such as would be living at the time of the Lord's return, to expect to be crowned at death?

Answer: "When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away" (I Peter 5:4, II Tim. 4:8).

Did the Apostles expect glory at death or at the Second Coming of Christ?

Answer: "When Christ who is our life, shall appear, then shall ye also appear with Him in glory" (Colossians 3:4, I John 3:2).

Were the saints to "shine" in death?

Answer: "Many of them that sleep in the dust of the earth shall awake...and they that be wise shall shine as the brightness of the firmament" (Daniel 12:2,3, Matthew 13:40-43).

Was Abraham or the Old Testament Saints rewarded at death?

Answer: "These all died in faith, not having received the promises...that they without us should not be made perfect" (Hebrews 11:13, 40).

How much importance did the Apostle Paul attach to the doctrine of the resurrection?

Answer: "If there be no resurrection of the dead, then is not Christ risen...Then they also which are fallen asleep in Christ are perished" (I Corinthians 15:13,18).

Are the unjust punished as soon as they leave this life or at the future judgment?

Answer: "The Lord knoweth how to...reserve the unjust unto the day of judgment to be punished" (II Peter 2:9 cp. Job 21:30).

A question often asked is the following: If the souls of deceased saints do not migrate to heaven at death then why are they pictured in heaven and how do they speak?

"I saw under the altar the souls of them that were slain for the word of God...and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth" (Rev. 6:9,10).

Several factors should be kept in mind concerning this text. Revelation uses a significant amount of oriental imagery. The first verse informs us that much of this vision is given in signs.

"And he sent and sign-i-fied it by his angel unto his servant John" (Revelation 1:1).

Notice that the souls under the altar comprise the fifth seal (Rev. 6:9). The first four seals are the white horse, red horse, black horse, and pale horse (Rev. 6:1-8). Neither of these depicts literal horses and riders that will ride through the earth during the great tribulation era. Rather, they depict such things as war, famine and death (Revelation 6:8).

If the first four seals are not to be understood in a strictly literal sense, then isn't it logical (maybe even consistent) for the fifth seal to be understood accordingly?

Notice that these souls were slain (Rev. 6:9). This depicts the persecution and martyrdom of many that hold the testimony of Christ. Yes, a soul (a living mortal person) can be struck with a sword and killed (Joshua 10:39).

The question begs to be asked: How do these souls speak if they do not reside in heaven as a corporeal body bearing the five senses?

The imagery is similar to that used in Genesis. Cain slew Abel and the Lord asked Cain the whereabouts of his brother. Cain remarked, "Am I my brother's keeper." The Lord replied (Genesis 4:10),

"What hast thou done? The voice of thy brother's blood crieth unto me from the ground."

Surely this is a figure of speech. Else are we to conclude that Abel's blood literally cried with an audible voice while streaming across the ground? If so, the speaking of Balaam's donkey pales in comparison.

The symbolic figure likens the martyrs to victims being treated like sacrificial animals by being slain on the altar. It is in a figurative sense that the dead saints plead for vengeance. In the oriental imagery of the prophets even trees can carry on a conversation (Isaiah 14:8) and stars can fight (Judges 5:20).

Yet, for the benefit of those who insist that the fifth seal (Rev. 6:9-11) must be given a literal application let's give it a try.

The altar pictured here is the bronze altar of sacrifice. It measured about 15' x 30' (II Chr. 4:1). This is where the animals were sacrificed. The blood was poured out at the foot of the altar (Lev. 4:7).

Rather than rejoicing, residing in a mansion, and dancing on streets of gold as tradition usually allots to deceased saints, we should picture them as bleeding, weeping and lying quite compactly under an altar. Or can we logically say that only the souls whom have been martyred for Christ's sake are now in heaven and weeping while packed under a bronze altar; whereas, the rest are rejoicing around the throne? This reminds one of the age-old-argument:

"How many souls can dance on the head of a pen?" Maybe it should be rephrased to say, "How many souls can squeeze under an altar?"

These souls are told that they should "rest" (i.e., in death - Job 3:11-19) for a "little season" until their fellow servants should be killed (Rev.6:11).

Fortunately another picture is given later of these same souls.

Unfortunately for tradition, they are plainly dead until the sounding of the 7th trumpet!

"And I saw the souls of them that were beheaded for the witness of Jesus...and they lived (Greek - "came to life") and reigned with Christ a thousand years" (Revelation 20:4).

Here it is shown that the same souls that are pictured under the symbolic altar in Revelation six, "came to life" in Revelation 20. Thus a soul can not only die, it can and will, be brought to life again.

The resurrection is mankind's only hope!