Day: 20 August 2019

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Following are some of the Bible texts which are quoted as supposedly supporting the view of immediate reward at death, in heaven, together with brief explanations.

Please note that further quotations which supposedly support the view of man having an immortal soul are dealt with in the “Further Reading” section of Topics 7 and 9 of this series

“Great is your reward in heaven.” Matthew 5:12

• If the reward is in heaven, then there are two possibilities: – The righteous go to heaven to obtain it. – The reward comes from heaven to the righteous (here on earth).
• The following passages are conclusive – the reward comes to the righteous: a) The reward is reserved in heaven” (1 Peter 1:4) “and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Peter 5:4) b) “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matthew 16:27)
• See also 1 John 5:11, cf Colossians 3:2-4 and Revelation 22:12.

“And, behold, there appeared unto them Moses and Elias talking with him.” Matthew 17:3

• God has not promised to do for present believers what he did for Elijah.
• It is expressly stated: “no man hath ascended up to heaven.” (John 3:13)
• Matthew’s account of this incident records Jesus’ instruction to his disciples: “Tell the vision to no man, until the Son of man be risen again from the dead.” (Matthew 17:9). This may have been a subjective experience. A vision does not necessarily have objective reality.

“God is not the God of the dead, but of the living.” Matthew 22:32, Luke 20:38

• This conversation is between Jesus and the Sadducees who denied the resurrection of the body. Jesus said, “But as touching the resurrection of the dead…” (Matt 22:31). The passage has nothing to do with immortal souls alleged to be in heaven.
• If Abraham, Isaac and Jacob are alive, how does Jesus’ argument prove the resurrection of the dead?
• The argument is that God is a God of living people and not of dead people, therefore the fathers must one day rise from the dead.
• Abraham, Isaac and Jacob, although heirs of the same promise, “all died in faith, not having received the promises.” (Heb 11:13 cf 8, 9, 39, 40).

“And Jesus said unto him, Verily I say unto thee To day shalt thou be with me in paradise.” Luke 23:43

• This passage mentions neither souls nor heaven.
• The thief did not request a place in heaven. He said, “Lord remember me when thou comest into thy kingdom.” (vs 42). Note the thief does NOT say remember me when “thou (Christ) goest into heaven”. The thief was not thinking of “going to be with the Lord”, he was requesting a place in the coming of a future event.
• Jesus’ answer has been repunctuated by Bullinger (Bible historian) as follows: “And Jesus said to him, Verily, to thee I say this day, with Me shalt thou be in Paradise.” The words to-day being made solemn and emphatic.
• Jesus said on a previous occasion that he would be “three days and three nights in the heart of the earth.” (Matthew 12:40, Matt 16:21). How could the Son of man be both in heaven and in the earth at the same time? Jesus also said after his resurrection, “Touch me not; for I am not yet ascended to my Father (John 20:17).
• If Jesus lay dead in the grave, then by implication the thief went with Jesus to the grave, which must be the “paradise” which Jesus promised?
• “Paradise” in the Bible is always associated with a place on earth, never in heaven. Paradise is translated from the word “paradeisos” which Bullinger says was used by the Greeks “to describe a large pleasure-garden with trees, or park of an Eastern monarch.” The word itself therefore, is descriptive of an idyllic place on earth, not in heaven.”
• Jesus taught that eternal life is preceded by the resurrection and judgement at the last day: – “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matthew 16:27) – Those that have done good come forth “unto the resurrection of life…” (John 5:29). They are raised up at the “last day”. (John 6:39, 40, 44, 54). – The righteous go “into life eternal” after the judgement. (Matthew 25:31-46). The thief will receive his reward, therefore at the last day, when Christ comes in his Kingdom.

“In my Father’s house are many mansions…” John 14:2

• The “many mansions” are popularly thought to refer to a dwelling place in heaven where the righteous depart at death but the passage teaches nothing of the kind. Every reference to God’s house in the Bible is to His house on the earth. See John 2:16, 2 Kings 20:5, Micah 4, esp 1.2. It is a false assumption to read into this passage that he Father’s house is in heaven.
• The passage does not refer to literal mansions in the ordinary sense of the word mansion, for a mansion is actually larger than a house. How can one have mansions in a house? The house referred to in this verse is a spiritual house. Consider the following passages: – “Ye also, as lively stones, are built up in a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2:5) – “Him that overcometh will I make a pillar in the temple of my God..” (Revelation 3:12). – “But Christ as a son over his own house; whose house are we if we hold fast the confidence and the rejoicing of the hope… (Hebrew 3:5,6). – “Ye…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord…(Ephesians 2:19-22).
• If Christ’s disciples went to heaven at death, then Christ’s assurance “I will come again, and receive you unto myself” would be a separation and not a reunion (John 14:3).
• “I will come again and receive you into myself” is interpreted by many to mean that Christ comes to gather the saints together and take them to heaven. But nowhere is his reign spoken of as being in heaven. See Luke 1:32, 33, cf Dan 2:44, Psa 2:6 and Isa 2:3.

“Whither I go, thou canst no follow me now; but thou shalt follow me afterwards.” John 13:36

• This was said to Peter by Jesus. It is implied by some that Peter at his death would follow Christ to heaven. – Peter was promised a place on the earth, not in heaven. “Then answered Peter and said unto him, Behold, we have forsaken all and followed thee; what shall we have therefore? And Jesus said unto them..when the son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:27, 28). Jesus will sit in his throne at Jerusalem (Luke 1:32, 33) when he returns. (See also Matthew 25:31, 32).

“We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” 2 Corinthians 5:8

• This passage is usually mis-quoted to read “to be absent from the body is to be present with the lord” when the Apostle says “and to be present with the Lord.” The former assumes an instantaneous transition from death to be with Christ, the latter allows for the interval of “sleep” in the grave, resurrection and judgement. The following passages indicate the teaching of the Apostle Paul: – Sleep of death – 1 Corinthians 15:6, 18, 20, 51, 1 Thess, 4:13, 14. – Resurrection and judgement – 2 Timothy 4:18, 8; 2 Corinthians 4:14, 5:10.
• To be “unclothed” does not mean to leave behind the mortal body and depart as an immortal soul or spirit. If it did, Paul would have desired to be “unclothed”. But he says, “not for that we would be unclothed, but clothed upon that mortality might be swallowed up of life. vs 4.
• Note verse 10 “For we must all appear before the judgement seat of Christ; that every one may receive the things done in his body according to that he hath done, whether it be good or bad.”

“For the hope which is laid up for you in heaven…” Colossians 1:5

• This verse does not state that believers go to heaven, it only states that the believer’s hope is laid up in heaven.
• What is the hope which is laid up for believers in heaven? It is immortality which Christ will give to the faithful at their resurrection in the last day and his return. The “hope which is laid up for you in heaven” is the “hope of the gospel” (v 23).
• The “lively hope” in “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. The “last time” is a Bible expression for the period when “the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matt 16:27, 2 Cor 5:10, John 6:39, 40, 44, 54).
• The hope of the believer is with the Saviour, Jesus Christ in heaven. (1 Tim 1:1) But the believer is not going to heaven to see his hope fulfilled. The Scriptures make it clear that the hope (ie, eternal life) is brought with Christ when he returns. Unto those who look for him, he shall “appear the second time without sin unto salvation.” (Hebrews 9:28)

“For to me to live is Christ, and to die is gain…I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.” Philippians 1:21-23

• It is a mistake to assume that “to depart” means to be immediately with Christ. Elsewhere in the same letter the Apostle Paul indicated where his hope lay for being in the presence of the Lord. This was in the return of Christ and the resurrection. Note the following: – “Until the day of Jesus Christ” (Philippians 1:6, 10, 2:16) – “If by any means I might attain unto the resurrection of the dead.” (Philippians 3:11) – “We look for the Saviour, the Lord Jesus Christ who shall change our vile body, that it may be fashioned like unto his glorious body…” (Philippians 3:20,21) – “Knowing that he which raised up the lord Jesus shall raise up us also by Jesus, and shall present us with you.” (2 Corinthians 4:14) – “We must all appear before the judgement seat of Christ.” (2 Corinthians 5:10) – “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8, 4:1).
• Paul did not look for an instantaneous arrival into the presence of Christ. The Apostle knew he would “sleep” as other saints until the Resurrection Day. (1 Corinthians 15:51-53), unless his Master returned while he was still alive. (1 Corinthians 15:6, 18, 20, 51; 1 Thessalonians 4:13, 14, Daniel 12:2,3).

“Caught up…in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thessalonians 4:17

• Nowhere does this passage state that the saints are taken to heaven. The evidence is the other way, since “the Lord shall descend from heaven” (v 16).
• “And so shall we ever be with the Lord.” Where? On the earth, not in heaven. This is the testimony of the Apostle Paul elsewhere in his writings (Romans 4:13, Gen 13:15 and Gal 3:27-29) and the teaching of many other Biblical references (eg, Dan 7:18-27, 27, Psalm 37:11, 22, 29, Matthew 5:5, Revelation 5:10).
• Would the Lord and his saints spend eternity suspended in mid-air? Proof that the saints are taken into heaven does not come from this verse.
• The Greek word, “harpazo” translated “caught up” does not in itself denote direction (either up or down). It simply means, “to snatch away”. Its usage is illustrated in the following references where the same verb occurs: – “The spirit of the Lord caught away Philip.” (Acts 8:39). – “The wolf catcheth them, and scattereth the sheep.” (John 10:12). – “No man is able to pluck them out of my Father’s hand.” (John 10:29).
• What is meant by “the clouds”? A similar image is used in Hebrews 12:1 “Wherefore seeing we also are compassed about with so great a cloud of witnesses…” (ie, the faithful listed in Hebrews 11).

The Earth is to Abide for Ever

“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.” “The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.” “The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.” Isaiah 24:1,3,19

• If the earth is to become completely desolate who are the “few men left? (vs 6). Why is every house shut up so that none can enter? (vs 10). Who is crying in the streets for lack of wine? (vs11). Who is it that sings for joy? (vs14).
• Isaiah refers to the Lord of hosts reigning in mount Zion, “and in Jerusalem, and before his ancients gloriously.” (vs 23). This time is referred to by Isaiah in chapters 2 and 65. Both of these passages require the continued existence of mortal people on the earth.

“…and thy cities shall be laid waste, without an inhabitant.” “I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.” Jeremiah 4:7, 23

• This passage refers, not to the earth, but to the land of Palestine. (vs 1-3, 5,6).
• This passage was fulfilled when Nebuchadnezzar took Jerusalem 586 BC (Jer 44:2,6; 52:5, 7, 8). Even then, some Jews were left to till the soil. (Jer 52:15, 16).

“…the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” 2 Peter 3:10

• Peter states that “the heavens being on fire shall be dissolved.” (vs 12). Does this mean the literal dissolution of the heavens? What in the literal heavens is burnable?
• The literal earth will not be destroyed. This is proven from Peter’s quotation from Isaiah 65:17 and Isaiah 66:22. The “new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13) is portrayed in Isaiah as a time on the earth when Jerusalem will be a rejoicing and the nature of the animals changed. (Isaiah 65:18-25). The prophecy requires the continued existence of the earth.
• The “heavens” and “earth” (2 Peter 3:10, 12). is figurative for a constitution or order on the earth.
• Peter says that the “world” in the days of Noah perished. (2 Peter 3:6). The literal earth or “world” did not perish, only the “everything living” (RSV) of Gen 7:21 perished. Similarly, “I will destroy them with the earth” (Gen 6:13) did not mean the literal destruction of the planet, but only the wicked order of things on the earth.
• The burning up of the earth is an Old Testament expression for the destruction of a wicked order, but not the literal earth. See Zephaniah 3:8 cf 3:9,10. Also Micah 1:4 cf Micah 4:1,2).
• Rather than being destroyed in a great conflagration, the earth is to become filled with the glory of the lord. (Numbers 14:21, Hab 2:14, cf Ecc 1:4, Isaiah 45:18).

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Following are some of the Bible texts which are quoted as supposedly supporting the view of the wicked being punished in hell after the judgement, together with brief explanations.

Please note that further quotations which supposedly support the view of man having an immortal soul are dealt with in the “Further Reading” section of Topics 7 and 9 of this series

“And these shall go away into everlasting punishment.” Matthew 25:46

• The punishment is everlasting, but it is not conscious eternal torment. The punishment will be a final and complete cutting off. (Psalm 37:9, 34). Life eternal is reserved for the righteous but the wicked are to die “the second death” (Revelation 21:8) which in Scriptural terms means to be without thoughts. (Psalm 146:3,4; Ecclesiastes 9:5). The word “everlasting” is used of a RESULT, not a process. Similarly, “eternal judgement” (Hebrews 6:2 and “eternal redemption” (Hebrews 9:12) do not mean that judgement and redemption will continue throughout eternity, but rather that their results are eternal.
• Other Scriptures either state or imply a termination of the torment. For example: – Speaking of those “who know not God, and that obey not the gospel of our Lord Jesus Christ”, the Apostle Paul states that they “shall be punished with everlasting destruction from the presence of the lord… (2 Thessalonians 1:9). – Jesus stated that “if a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” (John 15:6). To be “cast forth as a branch” and “burned” suggests termination of hte burning when that which is burnable is consumed. – And many of them that sleep in the dust of the earth shall awake…to shame and everlasting contempt.” (Daniel 12:2, John 5:29). It is the contempt or damnation which is everlasting not the conscious torment.
• Malachi states that the wicked will be burnt like stubble leaving them “neither root nor branch” (Malachi 4:1), like “ashes” to be trodden under foot. (Malachi 4:3). This is not the kind of language one would associate with immortal souls in torment for eternity.

“The fire is not quenched.” Mark 9:43-48

• If the phrase “the fire is not quenched” is literal, what about “where their worm dieth not”? Are there immortal worms in hell? Similarly, is one to take literally the cutting off of hand (vs 43), foot (vs 45) and the plucking out of one’s eye (vs 47)?
• Jesus is almost certainly quoting from Isaiah 66:24 but the unquenchable fire mentioned there is not the hell-fire of popular teaching. Note the differences between this passage and that of the popular belief: – the fire is located outside Jerusalem in Israel (Isa 66:20). This is not the location of the hell-fire of popular teaching. – travellers will observe the carcasses of the men that have transgressed against God. Popular teaching consigns SOULS, not BODIES, to hell.
• Fire is used in Scripture for utter destruction, not for preservation in torment. Consider the following: – Sodom and Gomorrha were destroyed by fire and brimstone and are now set forth as “an example, suffering the vengeance of eternal fire.” (Jude 7 cf Gen 19:24). But are these cities still burning? Scripture affirms that these cities were overthrown in a moment (Lam 4:6) and turned to ashes (2 Pet 2:6, cf Deut 29:23). – Nadab and Abihu (sons of Aaron) were “devoured” and died by fire which came out from the LORD (Lev 10:1,2). – A fire from the LORD “consumed” the 250 men who illegally offered incense in the rebellion of Korah, Dathan and Abiram. (Num 16:35) – Fire came down from God out of heaven and “consumed” the messengers from the King of Samaria during the time of the prophet Elijah. (2 Kings 1:10)
• “Unquenchable fire” is an absolute expression but is limited in application as will be seen from the following examples: – “Behold mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.” (Jer 7:20). Nevertheless God will have mercy upon Zion when the “set time is come”. (Psa 102:13). Jerusalem will be the city of the great King. (Matt 5:35, cf Luke 1:31-33). – “I will kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” (Jer 17:27). The fire was not quenched until it had consumed all that could be burned. The fire is not now burning.

“He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; And the smoke of their torment ascendeth up for ever and ever:” – Revelation 14:10,11

“And her smoke rose up for ever and ever” – Revelation 19:3

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” – Revelation 20:10

• “Fire and brimstone” is used figuratively, not literally in Revelation. Consider the evidence: – in the first occurrence of the expression, “fire and brimstone” is said to issue from horses’ mouths. (Rev 9:17). This is certainly no hell-fire. – If literal torment in hell were intended, then the language of the passage would require Jesus to be with his angels in hell, since it stated: “He tormented with fire and brimstone in the presence of the holy angels…and the Lamb.” Rev 14:10 – Consistency demands that if “tormented with fire and brimstone” is literal so must “the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation”. (Rev 14:10). The latter is an obvious figure drawn from Jeremiah 25:15 so why then insist on literal fire and brimstone? – A figurative interpretation of “fire and brimstone” is in keeping with the general symbolic character of the Revelation. The woman = “that great city” (Rev 17:18), waters = “peoples” (Rev 17:15), the Lamb similarly represents Jesus Christ. (Rev 17:14) – Fire is used in Scripture for utter destruction, not for preservation in torment. Sodom and Gomorrha were destroyed by fire and brimstone and are now set forth as “an example, suffering the vengeance of eternal fire.” (Jude 7 cf Gen 19:24). But are these cities still burning? Scripture affirms that these cities were overthrown in a moment (Lam 4:6) and turned to ashes (2 Pet 2:6, cf Deut 29:23).
• “And her smoke rose up for ever and ever” (Rev 19:3) is no hell-fire torment for the scene is the destruction of “Babylon the great”, and is witnessed by lamenting merchants, and shipmasters. (Rev 18: 8-10, 15, 18). “For ever and ever” emphasises complete destruction.

“These both were cast alive into a lake of fire burning with brimstone.” – Revelation 19:20

“And death and hell were cast into the lake of fire.” – Revelation 20,14

“But the fearful…shall have their part in the lake which burneth with fire and brimstone: which is the second death.” – Revelation 21:8

• The non-literal character of “the lake of fire” is established by the following: – death is cast into the lake of fire (Rev 20:14). How can death literally be cast into a lake of fire? – Hell is cast into the lake of fire (Revelation 20:14). Therefore hell is not the same place as the lake of fire. – Frequently in the Revelation symbols are interpreted. For example: The woman = “that great city” (Rev 17:18), waters = “peoples” (Rev 17:15), the Lamb similarly represents Jesus Christ. (Rev 17:14). The “lake of fire” is interpreted to be the second death”. (Rev 20:14, 21:8).

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Following are some of the Bible texts which are quoted as supposedly supporting the view of immediate
reward at death, in heaven, together with brief explanations.

Please note that further quotations which supposedly support the view of man having an immortal soul are dealt with in the “Further Reading” section of Topics 7 and 9 of this series

“Great is your reward in heaven.” Matthew 5:12

• If the reward is in heaven, then there are two possibilities:
  • The righteous go to heaven to obtain it. – The reward comes from heaven to the righteous (here on earth).
  • The following passages are conclusive – the reward comes to the righteous: a) The reward is reserved in heaven” (1 Peter 1:4) “and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Peter 5:4) b) “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matthew 16:27)
  • See also 1 John 5:11, cf Colossians 3:2-4 and Revelation 22:12.
  “And, behold, there appeared unto them Moses and Elias talking with him.” Matthew 17:3  
  • God has not promised to do for present believers what he did for Elijah.
  • It is expressly stated: “no man hath ascended up to heaven.” (John 3:13)
  • Matthew’s account of this incident records Jesus’ instruction to his disciples: “Tell the vision to no man, until the Son of man be risen again from the dead.” (Matthew 17:9). This may have been a subjective experience. A vision does not necessarily have objective reality.
  “God is not the God of the dead, but of the living.” Matthew 22:32, Luke 20:38  
  • This conversation is between Jesus and the Sadducees who denied the resurrection of the body. Jesus said, “But as touching the resurrection of the dead…” (Matt 22:31). The passage has nothing to do with immortal souls alleged to be in heaven.
  • If Abraham, Isaac and Jacob are alive, how does Jesus’ argument prove the resurrection of the dead?
  • The argument is that God is a God of living people and not of dead people, therefore the fathers must one day rise from the dead.
  • Abraham, Isaac and Jacob, although heirs of the same promise, “all died in faith, not having received the promises.” (Heb 11:13 cf 8, 9, 39, 40).
  “And Jesus said unto him, Verily I say unto thee To day shalt thou be with me in paradise.” Luke 23:43  
  • This passage mentions neither souls nor heaven.
  • The thief did not request a place in heaven. He said, “Lord remember me when thou comest into thy kingdom.” (vs 42). Note the thief does NOT say remember me when “thou (Christ) goest into heaven”. The thief was not thinking of “going to be with the Lord”, he was requesting a place in the coming of a future event.
  • Jesus’ answer has been repunctuated by Bullinger (Bible historian) as follows: “And Jesus said to him, Verily, to thee I say this day, with Me shalt thou be in Paradise.” The words to-day being made solmen and emphatic.
  • Jesus said on a previous occasion that he would be “three days and three nights in the heart of the earth.” (Matthew 12:40, Matt 16:21). How could the Son of man be both in heaven and in the earth at the same time? Jesus also said after his resurrection, “Touch me not; for I am not yet ascended to my Father (John 20:17).
  • If Jesus lay dead in the grave, then by implication the thief went with Jesus to the grave, which must be the “paradise” which Jesus promised?
  • “Paradise” in the Bible is always associated with a place on earth, never in heaven. Paradise is translated from the word “paradeisos” which Bullinger says was used by the Greeks “to describe a large pleasure-garden with trees, or park of an Eastern monarch.” The word itself therefore, is descriptive of an idyllic place on earth, not in heaven.”
  • Jesus taught that eternal life is preceded by the resurrection and judgement at the last day: – “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matthew 16:27) – Those that have done good come forth “unto the resurrection of life…” (John 5:29). They are raised up at the “last day”. (John 6:39, 40, 44, 54). – The righteous go “into life eternal” after the judgement. (Matthew 25:31-46). The thief will receive his reward, therefore at the last day, when Christ comes in his Kingdom.
  “In my Father’s house are many mansions…” John 14:2  
  • The “many mansions” are popularly thought to refer to a dwelling place in heaven where the righteous depart at death but the passage teaches nothing of the kind. Every reference to God’s house in the Bible is to His house on the earth. See John 2:16, 2 Kings 20:5, Micah 4, esp 1.2. It is a false assumption to read into this passage that he Father’s house is in heaven.
  • The passage does not refer to literal mansions in the ordinary sense of the word mansion, for a mansion is actually larger than a house. How can one have mansions in a house? The house referred to in this verse is a spiritual house. Consider the following passages: – “Ye also, as lively stones, are built up in a spiritual house, an holy preisthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2:5) – “Him that overcometh will I make a pillar in the temple of my God..” (Revelation 3:12). – “But Christ as a son over his own house; whose house are we if we hold fast the confidence and the rejoicing of the hope… (Hebrew 3:5,6). – “Ye…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord…(Ephesians 2:19-22).
  • If Christ’s disciples went to heaven at death, then Christ’s assurance “I will come again, and receive you unto myself” would be a separation and not a reunion (John 14:3).
  • “I will come again and receive you into myself” is interpreted by many to mean that Christ comes to gather the saints together and take them to heaven. But nowhere is his reign spoken of as being in heaven. See Luke 1:32, 33, cf Dan 2:44, Psa 2:6 and Isa 2:3.
  “Whither I go, thou canst no follow me now; but thou shalt follow me afterwards.” John 13:36  
  • This was said to Peter by Jesus. It is implied by some that Peter at his death would follow Christ to heaven. – Peter was promised a place on the earth, not in heaven. “Then answered Peter and said unto him, Behold, we have forsaken all and followed thee; what shall we have therefore? And Jesus said unto them..when the son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:27, 28). Jesus will sit in his throne at Jerusalem (Luke 1:32, 33) when he returns. (See also Matthew 25:31, 32).
  “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” 2 Corinthians 5:8  
  • This passage is usually mis-quoted to read “to be absent from the body is to be present with the lord” when the Apostle says “and to be present with the Lord.” The former assumes an instantaneous transition from death to be with Christ, the latter allows for the interval of “sleep” in the grave, resurrection and judgement. The following passages indicate the teaching of the Apostle Paul: – Sleep of death – 1 Corinthians 15:6, 18, 20, 51, 1 Thess, 4:13, 14. – Resurrection and judgement – 2 Timothy 4:18, 8; 2 Corinthians 4:14, 5:10.
  • To be “unclothed” does not mean to leave behind the mortal body and depart as an immortal soul or spirit. If it did, Paul would have desired to be “unclothed”. But he says, “not for that we would be unclothed, but clothed upon that mortality might be swallowed up of life. vs 4.
  • Note verse 10 “For we must all appear before the judgement seat of Christ; that every one may receive the things done in his body according to that he hath done, whether it be good or bad.”
  “For the hope which is laid up for you in heaven…” Colossians 1:5  
  • This verse does not state that believers go to heaven, it only states that the believer’s hope is laid up in heaven.
  • What is the hope which is laid up for believers in heaven? It is immortality which Christ will give to the faithful at their resurrection in the last day and his return. The “hope which is laid up for you in heaven” is the “hope of the gospel” (v 23).
  • The “lively hope” in “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. The “last time” is a Bible expression for the period when “the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matt 16:27, 2 Cor 5:10, John 6:39, 40, 44, 54).
  • The hope of the believer is with the Saviour, Jesus Christ in heaven. (1 Tim 1:1) But the believer is not going to heaven to see his hope fulfilled. The Scriptures make it clear that the hope (ie, eternal life) is brought with Christ when he returns. Unto those who look for him, he shall “appear the second time without sin unto salvation.” (Hebrews 9:28)
  “For to me to live is Christ, and to die is gain…I am in a strait betweixt two, having a desire to depart, and to be with Christ; which is far better.” Philippians 1:21-23  
  • It is a mistake to assume that “to depart” means to be immediately with Christ. Elsewhere in the same letter the Apostle Paul indicated where his hope lay for being in the presence of the Lord. This was in the return of Christ and the resurrection. Note the following: – “Until the day of Jesus Christ” (Philippians 1:6, 10, 2:16) – “If by any means I might attain unto the resurrection of the dead.” (Philippians 3:11) – “We look for the Saviour, the Lord Jesus Christ who shall change our vile body, that it may be fashioned like unto his glorious body…” (Philippians 3:20,21) – “Knowing that he which raised up the lord Jesus shall raise up us also by Jesus, and shall present us with you.” (2 Corinthians 4:14) – “We must all appear before the judgement seat of Christ.” (2 Corinthians 5:10) – “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8, 4:1).
  • Paul did not look for an instantaneous arrival into the presence of Christ. The Apostle knew he would “sleep” as other saints until the Resurrection Day. (1 Corinthians 15:51-53), unless his Master returned while he was still alive. (1 Corinthians 15:6, 18, 20, 51; 1 Thessalonians 4:13, 14, Daniel 12:2,3).

“Caught up…in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thessalonians 4:17

• Nowhere does this passage state that the saints are taken to heaven. The evidence is the other way, since “the Lord shall descend from heaven” (v 16).
• “And so shall we ever be with the Lord.” Where? On the earth, not in heaven. This is the testimony of the Apostle Paul elsewhere in his writings (Romans 4:13, Gen 13:15 and Gal 3:27-29) and the teaching of many other Biblical references (eg, Dan 7:18-27, 27, Psalm 37:11, 22, 29, Matthew 5:5, Revelation 5:10).
• Would the Lord and his saints spend eternity suspended in mid-air? Proof that the saints are taken into heaven does not come from this verse.
• The Greek word, “harpazo” translated “caught up” does not in itself denote direction (either up or down). It simply means, “to snatch away”. Its usage is illustrated in the following references where the same verb occurs: – “The spirit of the Lord caught away Philip.” (Acts 8:39). – “The wolf catcheth them, and scattereth the sheep.” (John 10:12). – “No man is able to pluck them out of my Father’s hand.” (John 10:29).
• What is meant by “the clouds”? A similar image is used in Hebrews 12:1 “Wherefore seeing we also are compassed about with so great a cloud of witnesses…” (ie, the faithful listed in Hebrews 11).

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Herodotus, the oldest historian, writes as follows:

• The Egyptians say that Ceres (the goddess of corn), and Bacchus (the god of wine), hold the chief sway in the infernal regions: and the Egyptians also were the first who asserted the doctrine that the soul of man is immortal.” (Herodotus, page 144).

Mosheim says:

• “Its first promoters argued from that known doctrine of the Platonic school, which was also accepted by Origen and his disciples, that the divine nature was diffused through all human souls.” Ecclesiastical History, Volume 1, page 86.

Justin Martyr (150 AD) said:

• “For if you have conversed with some that are indeed called Christians and do not maintain these opinions, but even dare to blaspheme the God of Abraham and the God of Isaac and the God of Jacob, and say that there is no resurrection of the dead, but that the souls, as soon as they leave the body, are received up into heaven, take care that you do not look upon these. But I, and all those Christians that are really orthodox in every respect, do know that there will be a resurrection of the body and a thousand years in Jerusalem, when it is built again and adorned and enlarged, as Ezekiel and Esaias and the rest of the prophets declare.” Dialogue with Trypho, the Jew, section 80.

An extract from a canon which was passed under Leo X, by the Council of Lateran shows that the doctrine of an “immortal soul” that lives when the man is dead was supported in those days as it generally has been since, by the authority of creeds rather than the Word of God:

• “Some have dared to assert, concerning the nature of the reasonable soul, that it is mortal: we, with the approbation of the sacred council, do condemn and reprobate all such, seeing, according to the canon of Pope Clement the Fifth (not according to the Bible) the soul is immortal: and we strictly inhibit all from dogmatising otherwise: and we decree that all who adhere to the like erroneous assertions shall be shunned as heretics.” Caranga, page 412 1681.

Martin Luther, ironically responding to the decree of the Council of the Lateran held during the pontificate of Pope Leo says:

• “I permit the Pope to make articles of faith for himself and his faithful – such as the soul is the substantial form of the human body, the soul is immortal, with all those monstrous opinions to be found in the Roman dunghill of decretals.” Luther’s Works, Volume 2, folio 107, Wittenberg. 1562.

In an old work printed in 1772, entitled “Historical View of the Intermediate State,” on page 348, when speaking of Martin Luther’s belief in relation to the state of the dead between death and resurrection, it is said he held “that they lay in a profound sleep,” in which opinion he followed many of the fathers of the ancient church.

William Tyndale declares that:

• “In putting departed souls in heaven, hell and purgatory, you destroy the arguments wherewith Christ and Paul prove the resurrection…The true faith putteth the resurrection, which we be warned to look for every hour. The heathen philosophers, denying that, did put that the souls did ever live. And the pope joineth the spiritual doctrine of Christ and the fleshly doctrine of philosophers together – things so contrary that they cannot agree…And because the fleshly pope consenteth into heathen doctrine, therefore he corrupteth the Scriptures to establish it…If the souls be in heaven, tell me why they be not in as good case as the angels be. And then what cause is there for the resurrection?”

This translator of the Scriptures into English suffered martyrdom in 1536.

Gibbon declares:

• “The doctrine of the immortality of the soul is omitted in the law of Moses.” Gibbon, Volume 1, page 530-1.

George Combs says:

• “No idea can be more erroneous than to suppose that man is an immortal being, on account of the substance of which he is composed.” System of Phrenology, page 595-7.

Parkhurst says:

• As a noun, nephesh hath been supposed to signify the spiritual part of man, or what we commonly call his soul, I must confess that I can find no passage where it hath undoubtedly this meaning.” Hebrew Lexicon.

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Following are some of the Bible texts which are quoted as supposedly supporting the view of man having an immortal soul, together with brief explanations. Please note that the quotations regarding heaven as a place of reward are dealt with in the “Further Reading” section of Topic 12 of this series

“And it came to pass, as her soul was in departing, (for she died).” Genesis 35:18

• To say that the souls of dying persons depart is to say nothing about whether or not the soul is immortal, or where, if any place, it might depart.
• In everyday speech it is appropriate to say “X lost the sight in his right eye” or “X lost his hearing after the accident”. To use these expressions is not to imply that the eyesight was removed to another location or that the hearing departed to another abode. Likewise, “her soul was in departing” does not imply that her soul went to heaven, hell or anywhere else. The expression is synonymous with “her life was ebbing”.
• The Hebrew word, “nephesh” rendered “soul” in this passage is translated “life” in one hundred other passages, eg, Exodus 4:19; 21; 23, 21:30.

The Witch of Endor – 1 Samuel 28

• Samuel (a righteous man) came “up” out of the earth, not down from heaven (vs 15).
• The witch saw an old man, not an intangible soul (vs 14).
• Samuel said “Why hast thou disquieted me…?” indicating he was not enjoying the bliss of heaven, but rather the sleep of death (cf Job 3:17; Ecc 9:5,10, John 11 esp vs 11, 24, 25, 44).
• the witch “cried with a loud voice” (vs 12) when suddenly confronted by an unexpectedSamuel.

“And he stretched himself upon the child three times, and cried unto the LORD, and said O LORD my God, I pray thee, let this child’s soul come into him again.” 1 Kings 17:21

• The child was dead. He died when life was lost, he became living when life was restored. The Hebrew word, “nephesh” translated “soul” in this passage is translated “life” in Genesis 9;4, Lev 17:11, Deut 12:23.
• If the soul of the child went immediately to bliss in heaven, would it not have been better for the prophet to have left the soul of the child to enjoy bliss in heaven rather than to recall it to the travail of earthly life?

“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.” Ecclesiastes 12:7

• “Rather fear him which is able to destroy both body and soul in hell: is proof that the soul is destructible and therefore, not immortal.
• Since both soul and body can be destroyed in hell (“Gehenna” – the garbage dump outside the walls of Jerusalem), this indicates that the soul is as destructible as the body since both can be destroyed in the same place.
• What is meant by “not able to kill the soul”? Simply, “Fear not (for an instant) them which kill the body, but are not able to destroy you utterly and finally.” For the disciple, his life is “hid with Christ in God” (Col 3:3) and although men may kill the body, in the resurrection the life will be given back to the body. (See Col 3:4)

“The spirit shall return unto God who gave it.” Ecclesiastes 12:7

• The passage makes no distinction between “good” and “bad” spirits.
• If the spirit is to return to God, it must have come from God. But who would suggest one has a conscious existence before the earthly life begins? Therefore, there is no reason to expect a conscious existence when this life ends.
• The word, “spirit” (Heb. “ruach”) is the same as in Ecc 3:19 (Heb “ruach”, translated “breath”). Would any argue that beasts have, or are, immortal “spirits”?
• The writer of Ecclesiastes emphatically teaches the mortality of man. (See Ecclesiastes 9:5, 6, 10; 3:19, 20).

The rich man and Lazarus – Luke 16:19-31

• Although not stated specifically, this passage is a parable. Only 11 of the 26 parables recorded in Luke’s gospel are actually named “parables”.
• This passage mentions neither heaven nor souls.
• Note that the passage speaks about bodies not souls, eg, eyes, bosom (vs 23) tip of finger and tongue (vs 24).
• Souls are said to be immaterial – how then could Lazarus (if really a soul) be carried by angels? (v22)
• The passage states that there was a great gulf fixed between Abraham and the rich man, yet they could both see and converse with each other (vs 26). Is the great gulf to be taken literally?
• Is heaven literally a place where conversations can be carried on between those enjoying bliss and those agonising in hell?
• How could Lazarus go literally to Abraham’s bosom? Abraham (as now) was unquestionably dead and without his reward (Hebrews 11:8, 13, 39, 40).
• Jesus used a false idea of the Pharisees (immortality of the soul) to convey a lesson as he did in Matthew 12:27 where he makes reference to Beelzebub, “the lord of the fly”, but this does not commit him to a belief in a real “lord of the fly”.

“Lord Jesus receive my spirit.” Acts 7:59

• If the real Stephen was the spirit, what is the “he” of verse 60 which “fell asleep”? The personal pronouns are associated with the body not something inside the body. This use of the pronouns is at variance with the idea that the real Stephen was an immortal essence within the body.
• “Sleep” is a scriptural expression describing the unconsciousness of death and implying the waking at the Resurrection Day. For this there is unimpeachable evidence in John 1: esp vs 11, 14, 24, 25 cf Dan 12:2, 1 Cor 15:6,18. The fact that Stephen fell asleep indicates he did not immediately go to his reward. (See 1 Thess 4:13-16).
• Jesus uttered similar words to those of Stephen, “Father, into thy hands I commend my spirit”. (Luke 23:45). But Christ went to hell, not heaven. (Acts 2:27, cf John 20:17 “I am not yet ascended to my Father”).

“Spirit and soul and body.” 1 Thessalonians 5:23

• The words “spirit” (“pneuma) and “soul” (“psuche”) are used in a variety of ways in Scripture. However, they are never referred to as conscious immortal entities within man.
• It is likely that in the passage under consideration by “spirit” is meant “mind”, and by “soul” is meant “life”. The expression, “spirit and soul and body” is synonymous with thewholeperson since the preceeding words, “And the very God of peace sactify you whollyimply a parallelism between the two expressions.
• The word “spirit” is used elsewhere by the Apostle Paul as synonymous with the “mind”. For example: “For I verily, as absent in body, but present in spirit…” (1 Cor 5:3). “That ye stand fast in one spirit, with one mind…” (Phil 1:27). “See also 1 Cor 7:34, 2 Cor 7:1. The word “soul” is used elsewhere by the Apostle for “life”. For example: “So being affectionately desirous of you, we were willing to have imparted unto you not the gospel of God only, but also our own souls, because ye were dear unto us.” (1 Thess 2:8). “Moreover I call God for a record upon my soul…” (2 Cor 1:23).

“The spirits of just men made perfect.” Hebrews 12:23

• The same writer to the Hebrews expressly states that the great cloud of witnesses catalogued in the 11th chapter, “having obtained a good report through faith, received NOT the promise: God having provided some better thing for us, that they without us should not be made perfect.” (Hebrews 11;39,40). The perfect tense is used to describe an event yet future. This mode of expression is a common feature of Scripture and is clearly stated in Romans 4:16,17.
• When will the spirits of “just men” be made “perfect”? Not until after resurrection and judgement when immortality is granted. (2 Cor 5:10, cf Phil 3:9-12 – “Not as though I had already attained, either were already perfect”). A person is justified (made righteous) by appropriating the great salvation of the gospel at his baptism. (Romans 6:3, 4 cf vs 17, 18; 4:24). The law of Moses could not make the offerer of sacrifices perfect (Heb 10:1), but Christ “by one offering…hath perfected for ever them that are sanctified.” (Hebrews 10;14). The spirit of life of the believer is not made perfect until he has endured unto the end, overcoming the world. (Matt 24:13, Rev 2:26,27), but God can speak of believers coming unto the spirits of “just men made perfect” since known to Him are all His works from the “beginning of the world.” (Acts 15:18). In actuality the spirits will not be made perfect until the granting of immortality at the Lord’s return.

“The spirits in prison.” 1 Peter 3:19

• How can the “spirit” go back to God who gave it, (Ecclesiastes 12:7), and yet be imprisoned in hades?
• The word “spirits” never signifies disembodied persons in Scripture. Even angels who are called “spirits”, (Hebrews 1:7) are bodily beings. Lot called them “men”, (Gen 19:1,8) and Jacob wrestled with one of them. (Gen 32:24). Similarly, the Apostle John admonishes believers to “try the spirits” (1 John 4:1) but the same verse identifies the spirits with false prophets.
• “Spirits in prison” is an expression for a person in bondage to sin and death. Prison has this association in the following passages: “I the LORD have called thee (Christ)…to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” (Isaiah 42:6,7). “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.” (Isaiah 61:1).
• See also Eph 2:1,2 – Prior to becoming believers, Paul told the Ephesians: “And you hath he quickened, who were dead in trespasses and sins: Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.”
• The passage does not state that Jesus personally preached to the spirits in prison, but rather, “by which also he went and preached unto the spirits in prison.” (vs19). It was the “Spirit of Christ” in Noah which preached to the spirits in prison (live persons in bondage to sin and death) many years before Jesus was born in the days of Herod the King. (Matt 2:1).

“I saw under the altar the souls.” Revelation 6:9

• It is generally taught that souls which go to heaven enjoy a state of bliss, but this passage speaks of souls crying “with a loud voice.” (vs 10).
• Instead of this passage supporting the doctrine of the immortality of the soul, the context shows the passage to be directly opposed to it. The souls are given white robes (vs 11). Can immaterial souls be clothed?
• The souls in this text are under the altar. Is this where immortal souls are said to reside?
• It is a principle of Scripture that “the life of the flesh [soul, ‘nephesh’] is in the blood.” (Lev 17:11). By personification, a slain person’s blood is said to “cry” or “speak”. (Gen 4:10 cf Heb 12:24). The Revelation contains over 500 references to the Old Testament, and in this text the allusion is to the blood of the burnt offering which was poured at the base of the brasen altar. (Lev 4:7). The passage, therefore, refers to the lives of martyrs given as a testimony to their faith.

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Following are some of the Bible texts which are quoted as supposedly supporting the commonly held view of the place “hell”. Please note that the related topic of “immortal soul” is covered more fully in topic 9 of this series which is to be added approximately November.

The rich man and Lazarus – Luke 16:19-31

• This passage is a “parable” although it is not named a “parable” specifically. Note that only 11 of the 26 parables recorded in Luke’s gospel are actually named “parables”.
• This passage mentions neither heaven nor souls.
• Note that the passage speaks about bodies not souls, eg, eyes, bosom (vs 23) tip of finger and tongue (vs 24).
• Souls are said to be immaterial – how then could Lazarus (if really a soul) be carried by angels? (v22)
• The passage states that there was a great gulf fixed between Abraham and the rich man, yet they could both see and converse with each other (vs 26). Is the great gulf to be taken literally?
• Is heaven literally a place where conversations can be carried on between those enjoying bliss and those agonising in hell?
• How could Lazarus go literally to Abraham’s bosom? Abraham (as now) was unquestionably dead and without his reward (Hebrews 11:8, 13, 39, 40).
• Jesus used a false idea of the Pharisees (immortality of the soul) to convey a lesson as he did in Matthew 12:27 where he makes reference to Beelzebub, “the lord of the fly”, but this does not commit him to a belief in a real “lord of the fly”.

“And these shall go away into everlasting punishment” – Matthew 25:46

• The punishment is everlasting, but it is not conscious eternal torment. The punishment will be a final and complete cutting off. (Psalm 37:9, 34). Life eternal is reserved for the righteous, but the wicked are to die “the second death” (Rev 21:8) which in Scriptural terms means to be without thoughts. (Psa 145:3, 4; Eccl 9:5). The word “everlasting” is used of a RESULT, not a process. Similarly, “eternal judgement” (Heb 6:2) and “eternal redemption” (Heb 9:12) do not mean that judgement and redemption will continue throughout eternity, but rather that their results are eternal.
• The wicked are to suffer torment at the Judgement Day (Matt 8:12, 13:30, 40-42, 49-50; Luke 12:47, 48) but this is not eternal torment. Other Scriptures either state or imply a termination of the torment. For example: 2 Thess 1:9, John 15:6, Dan 12:2, John 5:29.

“The fire is not quenched” – Mark 9:43-48

• This passage is popularly taken to be literal but is one to take literally the cutting off of hand (vs 43), foot (vs 45), and the plucking out of one’s eye (vs 47)?
• This passage is almost certainly quoted by Jesus from Isaiah 66:24. Note the differences between this passage and that of the popular belief: – the fire is located outside Jerusalem in Israel (Isa 66:20). This is not the location of the hell-fire of popular teaching. – travellers will observe the carcasses of the men that have transgressed against God. Popular teaching consigns SOULS, not BODIES, to hell.
• Fire is used in Scripture for utter destruction, not for preservation in torment. Consider the following: – Sodom and Gomorrha were destroyed by fire and brimstone and are now set forth as “an example, suffering the vengeance of eternal fire.” (Jude 7 cf Gen 19:24). But are these cities still burning? Scripture affirms that these cities were overthrown in a moment (Lam 4:6) and turned to ashes (2 Pet 2:6, cf Deut 29:23). – Nadab and Abihu (sons of Aaron) were “devoured” and died by fire which came out from the LORD (Lev 10:1,2). – A fire from the LORD “consumed” the 250 men who illegally offered incense in the rebellion of Korah, Dathan and Abiram. (Num 16:35) – Fire came down from God out of heaven and “consumed” the messengers from the King of Samaria during the time of the prophet Elijah. (2 Kings 1:10)
• “Unquenchable fire” is an absolute expression but is limited in application as will be seen from the following examples: – “Behold mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.” (Jer 7:20). Nevertheless God will have mercy upon Zion when the “set time is come”. (Psa 102:13). Jerusalem will be the city of the great King. (Matt 5:35, cf Luke 1:31-33). – “I will kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” (Jer 17:27). The fire was not quenched until it had consumed all that could be burned. The fire is not now burning.

“He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; And the smoke of their torment ascendeth up for ever and ever:” – Revelation 14:10,11

“And her smoke rose up for ever and ever” – Revelation 19:3

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” – Revelation 20:10

• “Fire and brimstone” is used figuratively, not literally in Revelation. Consider the evidence: – in the first occurrence of the expression, “fire and brimstone” is said to issue from horses’ mouths. (Rev 9:17). This is certainly no hell-fire. – If literal torment in hell were intended, then the language of the passage would require Jesus to be with his angels in hell, since it stated: “He tormented with fire and brimstone in the presence of the holy angels…and the Lamb.” Rev 14:10 – Consistency demands that if “tormented with fire and brimstone” is literal so must “the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation”. (Rev 14:10). The latter is an obvious figure drawn from Jeremiah 25:15 so why then insist on literal fire and brimstone? – A figurative interpretation of “fire and brimstone” is in keeping with the general symbolic character of the Revelation. The woman = “that great city” (Rev 17:18), waters = “peoples” (Rev 17:15), the Lamb similarly represents Jesus Christ. (Rev 17:14) – Fire is used in Scripture for utter destruction, not for preservation in torment. Sodom and Gomorrha were destroyed by fire and brimstone and are now set forth as “an example, suffering the vengeance of eternal fire.” (Jude 7 cf Gen 19:24). But are these cities still burning? Scripture affirms that these cities were overthrown in a moment (Lam 4:6) and turned to ashes (2 Pet 2:6, cf Deut 29:23).
• “And her smoke rose up for ever and ever” (Rev 19:3) is no hell-fire torment for the scene is the destruction of “Babylon the great”, and is witnessed by lamenting merchants, and shipmasters. (Rev 18: 8-10, 15, 18). “For ever and ever” emphasises complete destruction.

“These both were cast alive into a lake of fire burning with brimstone.” – Revelation 19:20

“And death and hell were cast into the lake of fire.” – Revelation 20,14

“But the fearful…shall have their part in the lake which burneth with fire and brimstone: which is the second death.” – Revelation 21:8

• The non-literal character of “the lake of fire” is established by the following: – death is cast into the lake of fire (Rev 20:14). How can death literally be cast into a lake of fire? – Hell is cast into the lake of fire (Revelation 20:14). Therefore hell is not the same place as the lake of fire. – Frequently in the Revelation symbols are interpreted. For example: The woman = “that great city” (Rev 17:18), waters = “peoples” (Rev 17:15), the Lamb similarly represents Jesus Christ. (Rev 17:14). The “lake of fire” is interpreted to be the second death”. (Rev 20:14, 21:8).

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Following are some of the Bible texts which are quoted as supposedly supporting the view of man not being “unconscious at death” but having an immortal soul, together with brief explanations.
Please note that many more such texts are explained in the “Common Concerns” sections of Topics 9 and 12 of this series.

The Witch of Endor – 1 Samuel 28

• Samuel (a righteous man) came “up” out of the earth, not down from heaven (vs 15).
• The witch saw an old man, not an intangible soul (vs 14).
• Samuel said “Why hast thou disquieted me…?” indicating he was not enjoying the bliss of heaven, but rather the sleep of death (cf Job 3:17; Ecc 9:5,10, John 11 esp vs 11, 24, 25, 44).
• the witch “cried with a loud voice” (vs 12) when suddenly confronted by an unexpectedSamuel.

“And he stretched himself upon the child three times, and cried unto the LORD, and said O LORD my God, I pray thee, let this child’s soul come into him again.” 1 Kings 17:21

• The child was dead. He died when life was lost, he became living when life was restored. The Hebrew word, “nephesh” translated “soul” in this passage is translated “life” in Genesis 9;4, Lev 17:11, Deut 12:23.
• If the soul of the child went immediately to bliss in heaven, would it not have been better for the prophet to have left the soul of the child to enjoy bliss in heaven rather than to recall it to the travail of earthly life?

“The spirit shall return unto God who gave it.” Ecclesiastes 12:7

• The passage makes no distinction between “good” and “bad” spirits.
• If the spirit is to return to God, it must have come from God. But who would suggest one has a conscious existence before the earthly life begins? Therefore, there is no reason to expect a conscious existence when this life ends.
• The word, “spirit: (Heb. “ruach”) is the same as in Ecc 3:19 (Heb “ruach”, translated “breath”). Would any argue that beasts have, or are, immortal “spirits”?
• The writer of Ecclesiastes emphatically teaches the mortality of man. (See Ecclesiastes 9:5, 6, 10; 3:19, 20).

The rich man and Lazarus – Luke 16:19-31

• This passage is a “parable” although it is not named a “parable” specifically. Note that only 11 of the 26 parables recorded in Luke’s gospel are actually named “parables”.
• This passage mentions neither heaven nor souls.
• Note that the passage speaks about bodies not souls, eg, eyes, bosom (vs 23) tip of finger and tongue (vs 24).
• Souls are said to be immaterial – how then could Lazarus (if really a soul) be carried by angels? (v22)
• The passage states that there was a great gulf fixed between Abraham and the rich man, yet they could both see and converse with each other (vs 26). Is the great gulf to be taken literally?
• Is heaven literally a place where conversations can be carried on between those enjoying bliss and those agonising in hell?
• How could Lazarus go literally to Abraham’s bosom? Abraham (as now) was unquestionably dead and without his reward (Hebrews 11:8, 13, 39, 40).
• Jesus used a false idea of the Pharisees (immortality of the soul) to convey a lesson as he did in Matthew 12:27 where he makes reference to Beelzebub, “the lord of the fly”, but this does not commit him to a belief in a real “lord of the fly”.

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Following are some of the Bible texts which are quoted as supposedly supporting the view of a personal devil together with brief explanations. Please contact us for more in-depth information on the texts.

“And the serpent said unto the woman, 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 knowing good and evil.” Gen 3:4,5

• God deals with three parties in the fall of mankind: Adam, Eve and the serpent. An alleged fourth – the devil – is not mentioned in the Genesis narrative.
• God said to the serpent, “Thou has done this”. (v 14). Paul likewise says, “The serpentbeguiled Eve through his subtilty”. (2 Cor 11:3). Now this language is entirely appropriate if the serpent was the guilty party, but the language is totally inappropriate if the helpless serpent had merely been used as a tool by a powerful angel. Why the curse on the serpent: “thou art cursed above all cattle, and above every beast of the field, upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life”. (Gen 3:14)
• The interrogation of Adam by God resulted in a typically human projection of the blame: – Adam blamed Eve: “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat”. (vs 12) – The woman blamed the serpent: “The serpent beguiled me, and I did eat”. (vs13) – The serpent blamed no one. The blame was not placed on a fallen angel, because there was no fallen angel to be blamed.
• It is objected that serpents cannot talk. Of course as they are known today they do not talk, neither do asses. But an ass did speak in Biblical times: “The dumb ass speaking with man’s voice forbad the madness of the prophet.” (2 Peter 2:16). It is carefully outlined that the serpent was more “subtle” or “crafty” (Septuagint) than any beast of the field (Gen 3:1).
• Since the fall of man the seed of the serpent has been symbolically identified with sin, eg, (Matt 23:33)

“…the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.” Gen 6:2

• Luke 20:35, 36 is conclusive – angels do not marry: “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.”
• “Sons of God” can refer to angels as it may in Job 37:7, but the expression is also used of men. (See Deut 14:1, RSV, Hosea 1:10, Luke 3:3, John 1:12, 1 John 3:1). In Gen 6:2 the “sons of God” were the righteous line of Seth (Gen 4:26) intermarrying with the evil Cainites.
• It is sometimes contended that only angel-human offspring could produce “nephilim” (mighty ones or giants, cf, Gen 6:4). But the sons of Anak (Numbers 13:33) were also giants, (“nephilim”) and these were certainly not angel-human offspring, as they existed long after the flood.
• Divine angels cannot sin. They are “ministering spirits, sent forth to minister for them who shall be heirs of salvation”. (Heb 1:14). These angels are not rebels, but do Yahweh’s commandments, “hearkening unto the voice of his word…ministers of his that do his pleasures.” (Psa 103:20,21).

“Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.” Job 1:6

• Nowhere in the book of Job is Satan explicitly stated to be a fallen angel. The argument that Satan is a fallen angel is an inferred one. The passage does not stage that Satan was a “son of God” only that he “came among them”.
• The “conference” need not have taken place in heaven as is usually inferred because of being in the “presence of the Lord”. See Deut 19:17 and 2 Chron 19:6 where God’s representatives on earth were said to be standing “before the Lord (on the earth)”.
• Job never attributed his afflictions to a rebel angel. His declaration was simply: “The hand of God hath touched me”. (Job 19:21 cf 2:10). Even Job’s brethren, sisters and acquaintances acknowledged that the evil was brought upon Job by the LORD: “they bemoaned him, and comforted him over all the evil that the LORD had brought upon him.” (Job 42:11)

“How art thou fallen from heaven, O Lucifer, son of the morning!” Isa 14:12-14

• This passage nowhere mentions the terms “devil”, “satan” or “fallen angel”. The argument in support of a fallen angel is, therefore, an inferred argument.
• Lucifer is identified in the narrative, but not with a rebel angel. It is explicitly stated: “Take up this proverb against the king of Babylon, and say, How hath the oppressor ceased!”

“Thou has been in Eden the garden of God…Thou art the anointed cherub that covereth;…Thou wast perfect in the ways from the day that thou was created, till iniquity was found in thee.” Ezek 28:13-15

• This passage nowhere mentions the terms “devil”, “satan” or “fallen angel”. The argument in support of a fallen angel is, therefore, an inferred argument.
• The anointed cherub (accepted the AV translation) is identified in the passage, but not with a rebel angel: “Son of man, say unto the prince of Tyrus…” (vs2). In chapters 26 and 27 prophecies recorded the then-impending doom of the city of Tyre.

“Then was Jesus led of the Spirit into the wilderness to be tempted of the devil…” Matt 4:1-11

• If the devil were a fallen angel, why would the Holy Spirit lead the Son of God into the wilderness to be tempted of the devil?
• Jesus was “in all points tempted like as we are” (Heb 4:15), but who today is ever engaged in discussion by a fallen angel devil?

“I beheld Satan as lightning fall from heaven.” Luke 10:18

• It is usually argued that Satan was cast out of heaven prior to the events of Genesis 1-3, but this passage doesn’t agree with that view as Jesus said, “I beheld Satan as lightning fall from heaven”. (This was about AD30).
• The passage does not state either that Satan was in heaven or that he fell from heaven. Jesus makes a comparison indicated by the simile “as”. The comparison is not that as lighting falls from heaven so Satan fell from heaven. The point of the comparison is rather that the swiftness of the fall of Satan is as lighting falling from heaven.
• The context indicates that the casting out of demons and not the fall of a rebel angel is the subject of reference (vs 17).
• Satan (Greek: adversary) is used by Jesus to describe the binding effect of sin through diseases. Hence the victory of the seventy over demons resulted in the dethronement of Satan (the adversary) in his “house”. The cures effected by the disciples were so complete and rapid as to be compared to lightning falling from heaven. Despite this victory over the powers of sin and its effect – disease, Jesus instructs his disciples to rejoice rather that their names were written in heaven (Luke 10:20).

“Then entered Satan in Judas surnamed Iscariot, being of the number of the twelve.” Luke 22:3

• There is a parallel passage in Acts 4:34; Peter said to Ananias, “Why hath Satan filled thine heart…?” But the next verse explains: “Why has thou conceived this thing in thine heart?” When an individual gives himself over to sin, it is said to be Satan (adversary) entering into his heart.

“Now shall the prince of this world be cast out.” John 12:13

• “The prince of the power of the air” is identified with sin in Eph 2:2,3. Notice the parallel structure: “And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, (Greek: “aion” of this “kosmos”)..the prince of the power of the air, the spirit that now worketh in the children of disobedience.” “The prince of this world” which had nothing in Christ was sin.

“And no marvel; for Satan himself is transformed into an angel of light.” 2 Cor 11:14

• How can Satan be transformed into an angel of light when it is taught that he was transformed from an angel of light because of his rebellion?
• The Satan of this passage is not a rebel angel but rebel Jewish adversaries who were undermining the apostle Paul’s influence in the Corinthian ecclesia (See 2 Cor 10;2, 10-18; 11:3-26). As Paul said: “for such men are false apostles deceitful workmen, disguising themselves as apostles of Christ. And no wonder for even Satan [the chief leader] disguises himself as an angel of light. So it is not strange if his servants [misguided supporters] also disguise themselves as servants of righteousness”. (vs 13-15 RSV). The name Satan is referred to in 2 Cor 2:11: “Lest Satan should get an advantage of us: for we are not ignorant of his devices.”

“Thou believest that there is one God; thou doest well; the devils [Greek daimonia, ‘demons’, RSV] also believe, and tremble.” James 2:19

• There is no indication elsewhere in Scripture that demons literally believed and trembled. It was the individual “possessed with demons” who did the speaking. (See Mark 5:9 – “And he answered, saying, My name is Legion: for we are many.”) To be “possessed of demons” is equivalent to madness. (John 8;48, 10:20). Similarly, “demon possession” described infirmities of the body. (eg, blindness – Matthew 12:22; epilepsy – Mark 9:17-22; dumbness – Matt 9:32, 33).
• The context of this passage in James indicates a concern for the relationship between faith and works (vs 14-18). The demoniacs or demon possessed persons had sufficient sanity to acknowledge “trembling”, that Jesus was the Son of God, but this faith was not demonstrated in acceptable works.

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” 1 Peter 5:8

• The passage does not state that the devil is a rebel angel. The devil is compared to a roaring lion but elsewhere in Scripture lion-like characteristics are ascribed to men, not angels. (eg, Psa 22;12, 13; 57:4; Prov 28:15).
• The Greek word “antidikos” translated “adversary” means “an adversary in law” and the Greek word “diabolos” translated “devil” means “accuser, calumniator”. Hence, the “roaring lion” was an opponent at law who maliciously accused. This was none other than the Roman magistracy. The persecution of the ecclesia under Nero and Diocletian are well documented.
• If it is argued that the devil was really behind the persecution, then proof that such is the case is required from the narrative.
• Peter’s first epistle expresses concern for the steadfastness of the ecclesia because of the imminent period of suffering that the ecclesia was about to enter. He exhorted: “Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world”; “Beloved, think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you.” (1 Pet 4:9, RSV 4:12). See also 4:16-19.
• Paul had a similar encounter with a roaring lion (2 Tim 4:17) but this lion was not a fallen angel, but Caesar’s tribunal (vs 16,17) from which Paul was delivered at the first trial. Paul was also delivered, not from a rebel angel, but from persecutions and afflictions at Antioch, Iconium, and Lystra, of which he wrote: “…but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution…But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” (2 Tim 3:11-13).

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day.” 2 Peter 2:4, Jude 6

• The Greek word “aggelos” translated “angel” means “messenger, agent”, and is used of both human and divine messengers. It is used of humans in the following places: Matt 11:10, Luke 7:24, 27, 9:52, James 2:25.
• The angels in this passage are human, not divine angels. This is proven by the following: “The wages of sin is death.” Romans 6:23. If divine angels were sinners, then they would die. But Jesus said angels do not die. Luke 20:36). Therefore, the angels which sinned were humans not divine angels.

“And there was war in heaven…and the great dragon was cast out, that old serpent, called the Devil, and Satan which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” Rev 12:7-9

• There is no reference here to angels sinning or rebelling against God – “the great dragon was cast out”.
• The Revelation was written about AD96 and its contents are expressly stated to be about “things which must shortly come to pass” (Rev 1:1) not things which happened before the creation of man.
• The Revelation was expressly stated to be signified by an angel, ie, it is not a literal revelation.
• Rev 12:1 states “a woman clothed with the sun and the moon under her feet..” a literal impossibility.
• Verse 4 says the dragon drew a third of the stars of heaven to the earth with his tail. If literal, the world would not contain such a huge creature.
• Verse 10 says “now is come salvation and strength and the kingdom of our God…” Why was this said if the devil had been cast down to earth to start sin and disaster for humans?
• The serpent is cast out of heaven implying it was originally there but the literal serpent in Eden was created by God out of the dust of the ground (Gen 1:24-25).
• Jesus taught his disciples to pray “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Matt 6:10 Did he believe heaven to be the seat of angelic rebellion and subsequent war?
• If the devil were a rebel angel against the will of God, what guarantee is there that believers who will be glorified with Christ, “made equal unto the angels: (Luke 20:35,36) will not similarly rise against the authority of the Almighty once they have tasted the blessings of immortality?

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The doctrine of the Trinity argues that the Holy Spirit is a co-equal and co-eternal Person within the Godhead.

The Holy Spirit can be shown to be a power by a careful comparison of the following passages:

“In the beginning God created the heaven and the earth…And the Spirit of God moved upon the face of the waters.” (Gen 1:1,2)

Other references to creation attribute the work to God’s power. Consider the following:

• “I have made the earth, the man and the beasts that are upon the ground, by my great power…” (Jeremiah 27:5)

“He hath made the earth by his power…” (Jeremiah 51:15 cf 10:12).

• “By the word of the LORD were the heavens made; and all the host of them by the breath [Heb “ruach”, spirit] of his mouth….”(Psalm 33:6).

The latter is understandable if the Holy Spirit is a power, but the language is inappropriate if, in fact, the Holy Spirit is a mighty, omnipotent, and omniscient Personage within the Godhead.

It was the power of the Highest which “overshadowed: Mary” (Luke 1:35). But if the Holy Spirit were a Person within the Godhead, then the Holy Spirit, and not the Father, is the real father of Jesus.

Jesus breathed on the disciples and they received the Holy Spirit. (John 20:22). This language is understandable if a power were conveyed, but inappropriate if the Holy Spirit were a divine Person.

Similarly the Holy Spirit was transmitted by the laying on of hands (Acts 8:17-19). Was this the transmission of a divine Personage within the Godhead?

The Holy Spirit was given “without measure” to Jesus. (John 3:34). “Without measure” is an appropriate description of Holy Spirit power, but it is not the kind of language ordinarily associated with a person. (Cf Acts 10:44 “The Holy Spirit fell upon them which heard the word”. Also Acts 2:17, “I will pour out of my Spirit”.)

God sent the Holy Spirit to anoint Jesus. (Matthew 3:16, Luke 4:18). Is it credible that “God the Father” sent “God the Holy Spirit” to anoint “God the Son” with “God the Holy Spirit”?

The divine order is set out in 1 Corinthians 11:3. “But I would have you know, that the head of every man is Christ: and the head of the woman is the man; and the head of Christ is God.” Why is there no mention of the Holy Spirit if he were a person?

Jesus gave commandments by the Holy Spirit, (for example Acts 1:1,2). Was this one “co-equal” commanding another “co-equal”?

Although it is stated that the Holy Spirit (ie, the “Comforter”) would make his abode in the disciples, (John 14:16,17), this does not necessarily imply the personality of the Holy Spirit, since both the Father and the Son (in the same context) were also to make their abode in the disciples (John 14:23). Clearly then, God and his Son would abide through the Holy Spirit power. As Jesus said, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.” (John 15:26).

The Holy Spirit appeared as a “dove”, (Matthew 3:16), as “cloven tongues of fire”, (Acts 2:3), and was accompanied by the sound of a rushing mighty wind, (Acts 2:2). If the Holy Sprit were a Person, why are the theophanies so unlike those of the Father? (Exodus 33:18-23; 34:5-7).

Why is the Holy Spirit not shown as sitting on God’s throne? (See Revelation 7;10 – “Salvation to our God which sitteth upon the throne, and unto the Lamb.” Also Acts 7:55, 56). Why no mention of the Holy Spirit?

The personality of the Holy Spirit is sometimes inferred from Luke 12:10 “And whosoever shall speak a word against the Son of man it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.” With the common belief that the Holy Spirit is co-equal with the Father and the Son, this interpretation places the Holy Spirit above the Father and the Son, since it is a greater offence to sin against the Holy Spirit, than against either the Father or the Son.

The word “spirit” (pneuma) in the Greek text is neuter in gender, and does not therefore, in itself, denote personality. This point can be illustrated in the text of Acts 8:16: “…who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptised in the name of the Lord Jesus.” (RSV). The immediate antecedent to the pronoun is “spirit” which is neuter in gender, hence the neuter pronoun is “spirit” which is neuter in gender, hence the neuter pronoun. Many other translations give “it” rather than “he” (as does the AV). See for example: NST, Diaglott, Rotherham’s, The Emphasized Bible.