IMMORTALITY OF THE SOUL
PRELIMINARY POINTS
1. It is useful in discussion to lead the conversation by well-chosen questions which guide the disputant to the desired conclusion without having to tell him so. This approach reduces the "loss of face" which can be a barrier to further profitable discussion. This is especially true of discussion on the death state in which the loss of loved ones may prejudice a reasoned consideration of the evidence. The following questions are samples:
a) How can it be said that Christ brought immortality to light (2
Tim. 1:10) if man has been immortal since Adam?
b) How can immortality be sought for (Rom. 2:7) if it is already a present possession?
c) If Adam had an immortal soul, why was he thrust out of the garden that he might not "live forever"? (Gen. 3:22).
d) If the souls of the righteous go to heaven at death, why a resurrection? (Usually the reply is, "for the purpose of Judgment," but this implies that souls are rewarded first, and then judged!)
2. The doctrine of the immortality of the soul destroys the arguments whereby the New Testament writers affirm the resurrection of the dead.
a) "If Christ be not raised . . . then they which are fallen asleep in
Christ are perished." (1 Cor. 15:17,18). But how can these dead saints be said to be sleeping if their souls (the real saints) are already in heaven, and how can it be said that these saints would perish unless Christ be raised, if their immortal souls go to bliss at death?
b) The Apostle Paul said, "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" (1 Cor. 15:32). If the soul is immortal (and hence can enjoy heavenly bliss separated from the body) why does the Apostle stress "if the dead rise not"? Why the concern for the body if the soul can enjoy bliss without the body?
GEN. 35:18 "And it came to pass, as her soul was in departing, (for she died)r
PROBLEM: It is argued from this passage that at death the soul departs. Since it must depart to somewhere, the somewhere is said to be either heaven or hell.
SOLUTION:
1. 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.
2. 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
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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 the soul went to heaven, hell or anywhere else. The expression is synonymous with "her life was ebbing".
3. The Hebrew word, "nephesh" rendered "soul" in this passage is translated "life" in one hundred other passages. E.g., Ex. 4:19; 21:23; 21:30.
1 SAMUEL 28 The Witch of Endor
PROBLEM: This passage is used by Spiritualists to give Scriptural support to their idea that living people can communicate with the souls of the "departed".
SOLUTION:
1. This passage provides evidence for neither "heaven going" nor "immortal soulism".
a) Samuel (a righteous man) came "up" out of the earth, not down from heaven, (vs. 15).
b) The witch saw an old man, not an intangible soul. (vs. 14).
c) Samuel said, "Why hast thou disquieted me . . . ?" This indicates that he was not enjoying the bliss of heaven, but rather the sleep of death, (cf. Job 3:17; Ecc. 9:5,10; Jn. 11 esp. vs. 11,24,25,44).
2. Some have suggested that this passage in Samuel is really a fake seance. The following evidence is usually given:
a) The king saw nothing.
b) The witch said that she saw an old man with a mantle, (vs. 14).
This was an ambiguous description. Was Samuel the only old man to wear a mantle?
c) Samuel was buried at Ramah, not Endor. (1 Sam. 25:1). This explanation, however seemingly plausible, cannot be accepted because of its inability to explain the predictions made by Samuel, vs. 19.
3. A more convincing explanation to the events in this chapter is the following:
a) God raised Samuel for the occasion in order to rebuke a fool according to his folly.1
b) This accounts for the precise predictions of verses 15-19, as well as the surprise of the witch (when "she cried with a loud voice", vs. 12), when suddenly confronted by an unexpected Samuel.
4. Two objections to this explanation must be considered:
a) Would God raise Samuel in these circumstances after instructing
Israel: "Regard not them that have familiar spirits, neither seek
1 God punished Saul with death. "So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; And inquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse." (1 Chron. 10:13,14).
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after wizards, to be defiled by them. I am the LORD your God"?
(Lev. 19:31). God could have used the witch as He did the lying prophet of Bethel. (1 Kings 13). In so doing, it no more implies sanction to the witch's activities than it does to Beelzebub in Jesus' allusion, (Matt. 12:27) or to the belief of the Pharisees in Luke 16:19-31.
b) Samuel was buried at Ramah, not at Endor where the resurrection would have taken place. The rejoinder to this is simply that for
God, there is no more difficulty in reassembling Samuel in Endor than to transport Philip from the Gaza Road to Azotus. (Acts 8:39-40).
1 KINGS 17:21 "And he stretched himself upon the child three times, and cried unto the LORD, and said, Ο LORD my God, I pray thee, let this child's soul come into him again."
PROBLEM: Only the hard pressed resort to this passage to prove the immortality of the soul. It is argued that when the child's soul left him, his immortal entity departed to heaven.
SOLUTION:
1. The passage neither states nor implies that the soul described is immortal or that it would depart to heaven. Such views must be read into this passage. They are assumptions for which this passage offers no support.
2. The personal pronoun "him" describes the lifeless body. If the real child was the immortal soul tabernacling in a mortal, earthly body, then the pronoun should have been descriptive of the soul and not
(as it is) of the body.
3. It was not the child that had departed, neither was it the child which returned. 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 Gen. 9:4; Lev. 17:11; Deut. 12:23.
4. If, as some argue, that 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 possible later consignment to the fires of hell?
Ecc. 12:7 "The spirit shall return unto God who gave it."
PROBLEM: This passage is cited as evidence that man's immortal spirit
(or soul) leaves the body at death and returns to God.
SOLUTION:
1. The passage makes no distinction between "good" and "bad" spirits.
2. If the spirit is to return to God, it must have come from God. But
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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.
3. 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"?
4. The writer of Ecclesiastes emphatically teaches the mortality of man.
(See Ecc. 9:5,6,10; 3:19,20).
MATT. 10:28 '.'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."
PROBLEM: This passage is cited by Pentecostals and Evangelicals as the foundaiton proof that man is really an indestructible soul clothed with an earthly body.
SOLUTION:
1. "Rather fear him which is able to destroy1 both body and soul in hell" is proof that the soul is destructible and therefore, not immortal.
2. 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. Is this what the immortal soulist wants from this passage?
3. 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).
4. The Greek word, "psuche" translated "soul" in this verse has the meaning of "life". In Matt. 16:25, "psuche" is translated "life": "For whosoever shall save his life ["psuche"] shall lose it: and whosoever will lose his life ["psuche"] for my sake shall find it."2 (In the R.S.V.
"psuche" is translated "life" in vs. 26: "For what will it profit a man, if he gains the whole world and forfeits his life.") The similarity of context suggests that "life" in Matt. 10:28 should be read for "soul".
1 It is sometimes argued that "destroy" means to "afflict" or "torment" but not to annihilate. The Greek word, "apollu" translated "destroy" means to "destroy utterly". Ethelbert W. Bullinger, A Critical Lexicon and Concordance to the English and Greek Testament,
(London: Samuel Bagster and Sons Ltd., 1957), p. 220. There is not the slightest suggestion of torment in any of the places where "apollu" is translated "destroy" in the A.V. (e.g. Matt. 2:13; 12:14; 21:41. 22:7; 27:20.).
2 Obviously if the words "immortal soul" were substituted for "life" in this reference, the result would be absurd.
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LUKE 16:19-31 The rich man and Lazarus
PROBLEM: This is a stock passage cited by many religious groups to prove that souls of the departed go to torment in hell or bliss in heaven.
SOLUTION:
1. It is noteworthy that this passage mentions neither heaven nor souls.
2. Since this passage is cited as a literal description of actual events (and not as a parable) it is helpful to show that even the immortal soulist cannot take this passage as a literal description. The following is the evidence:
a) The passage speaks about bodies not souls. E.g., eyes, bosom (vs.
23) tip of finger and tongue (vs. 24).
b) Souls are said to be immaterial (the material body being left in the grave), how then could Lazarus (if really a soul) be carried by angels? (vs. 22).
c) 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?
d) Is heaven literally a place where conversations can be carried on between those enjoying bliss and those agonizing in hell?
e) How could Lazarus go literally to Abraham's bosom? Abraham
(as now) was unquestionably dead and without his reward. (Heb. 11:8,13,39,40).
3. It is sometimes asserted that parables are simple stories. It is then argued that they should be read simply, (i.e., literally), therefore Lazarus and the rich man must be historical figures and the narrative must have occurred as written. Such a view is not supported by the Master's statements about his parables:
a) " . . . Unto you it is given to know the mystery of the kingdom of
God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand . . . " (Mark 4:11,12).
b) "But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples." (Mark 4:34).
4. Stress is often placed upon words "there was a certain rich man" to emphasize the historical character of the language used. But in Luke
16:1 the parable of the unjust steward commences with the same language. Must this parable be read literally? (Similar language is used in other parables-see Lk. 12:16.)
5. Some take exception to Jesus using a false idea of the Pharisees1 as a basis for his teaching. But it should be noted that the truth or falsity of the story in a parable is immaterial2. The lesson conveyed through the story is the intended point. Jesus makes reference to Beelzebub,
1 The Pharisaical character of the narrative is indicated by the rich man "praying" (vs. 27) to "father" Abraham (cf. the encounters between Jesus and the Scribes and Pharisees in Jn. 8:31-59). It is useful to have Josephus' description of hades from his "Discourse, to Greeks Concerning Hades": "Now as to Hades, wherein the souls of the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not
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"the lord of the fly", but this does not commit him to a belief in a real "lord of the fly". (Matt. 12:27).
6. Further objection to reading this passage as a parable is argued on the grounds that Jesus did not definitely call it a parable. This objection is not valid since only 11 of the 26 parables recorded in Luke's gospel are actually named parables.
7. Religious bodies like the Church of Christ hold the view that disbelievers go to hell (left hand side of the divided state of hades) whereas idol worshippers go straight to the lake of fire. It should be pointed out that this view puts Abraham in the lake of fire and not in hades since it is recorded that Abraham "was gathered unto his people" (Gen. 25:8) and his people were idol worshippers. (Joshua
24:2).
8. In an effort to support their interpretation of Luke 16, Church of
Christ preachers assert that bodies never go to hades. This assertion is false. In Acts 2:27, 31 the writer cites Psa. 16:10 where the Hebrew word for "hell" is "sheol". The Hebrew parallelism (where the writer expresses the same thought in slightly different words) of verse
10 indicates that "thou wilt not leave my soul in hell" is equivalent to, "neither wilt thou suffer thine Holy One to see corruption". Clearly then, "my soul" is synonymous with "Holy One". Therefore, bodies are placed in hades.
9. Although the issue to be settled in a consideration of this passage is whether or not it provides support for the doctrine of the immortality of the soul and heaven the place of reward for the righteous, it is useful to be able to explain what the passage does mean. The following is a suggested exposition: vs. 14,15-The Pharisees deride Jesus after his attack on materialism. The Pharisees were noted for their asceticism3 regarding externals, but Jesus pointed out their covetous designs. regularly finished; a subterraneous region, where the light of this world does not shine . . This region is allowed as a place of custody for souls, in which angels are appointed as guardians to them . . . the just are guided to the right hand, and are led with hymns sung by the angels appointed over that place, unto a region of light . . . with whom there is no place of toil, no burning heat, no piercing cold, . . . while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call The Bosom of Abraham. But as to the unjust, they are dragged by force to the left hand, by the angels allotted for punishment, no longer going with a good will . . . Now those angels that are set over these souls, drag them into the neighbourhood of hell itself; who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapour itself; but when they have a nearer view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby . . . even hereby are they punished; for a chasm deep and large is fixed between them; insomuch that a just man that hath compassion upon them, cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it." Josephus Complete Works, trans, by William Whiston, (Grand Rapids, Michigan: Kregel Publications, 1966), p. 637.
2 Similarly, the Old Testament parable of Jotham (Judges 9:7-15) does not require the trees of the forest to enter into political discussion and finally invite a bramble to be king.
3 See, for example, Matt. 9:14; 23:23; Lk. 18:12. Also FlaVius Josephus, Antiquities, Book XVIII, chapt. 1, section iii, pp. 376,377 in Josephus: Complete Works, trans, by William Whiston, (Grand Rapids: Kregel Publications, 1966).
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vs. 16-The Pharisees had long been locked with the Sadducees in a bitter disputation over the oral and written traditions. Their conduct had resulted in the exclusion of publicans, sinners, and the Lazarus class from spiritual food which ought to have been provided by the chief priests. They had taken away the key of knowledge. (Lk. 11:52, 46). But with the coming of John, the kingdom was preached and every man pressed into it. (See Lk. 7:29, 30). Even the Pharisees and Sadducees, desirous no doubt, of a kingdom in which they would be prominent, went out to hear John. They were indicted as a "generation of vipers" and told to "bring forth therefore fruits meet for repentance." (Matt. 3:2, 7-10). vs. 17-But lest it be thought that God's demands on men had slackened with the teaching on the kingdom and every man pressing into it, Jesus told his hearers, "It is easier for heaven and earth to pass, than one tittle of the law to fail." vs. 18-Jesus cites the teaching of the law on adultery as an example, and in so doing, condemns the notorious loose-living of the Sadducees. vs. 19-"Which was clothed" is in the imperfect tense and means to be habitually clothed.
-Purple is a colour which is used in Scripture for the following: priestly garments (Ex. 39:2,24,29); royal apparel (Judges 8:26; Esther 8:15); and is synonymous with wealth in Rev. 18:16.
-Fine linen was used extensively in the priestly garments such as the ephod, robe, mitre, and bonnet. (Ex. 39). Linen is used as a symbol of wealth in Rev. 18:16. Only one class in Israel was habitually clothed in purple and linen and fared sumptuously every day4-the High Priestly class of Sadducees.5 Caiaphas is likely the unnamed (for obvious reasons) rich man. vs. 20-Lazarus is the only character personally named in the parables of Jesus, implying that Lazarus must have been known to the audience. This parable of Jesus might have been uttered after he received news of the death of his friend, Lazarus. The parable was given at Pereae, east of the Jordan at Bethabara (where news of Lazarus' death came to him, Jn. 11:6 cf. Jn. 10:40; 1:28). It was an easy day's journey from Bethabara to Bethany. vs. 21-Lazarus was typical of all Jews of his day. They were deprived of even the most meager crumbs of the bread of life from the rich man's table, (i.e., High Priestly class, but Caiaphas in particular).
4 Some interpretations suggest that the rich man represented the Pharisees, but the Pharisees did not fare sumptuously every day. They generally lived austere lives and fasted twice a week. (Lk. 18:12).
5 At the time of Jesus the Sadducees had much political power derived from their wealth, office and political connections. They were unpopular with the public because of their avaricious spirit. Special hatred was felt toward the chief representative, the family of Annas. See Flavius Josephus, Antiquities, Book XIII, chapt. 10, section vi, p. 281 and Book XVIII, chapt. 1, section iv, p. 377, also Wars of the Jews, Book 11, chapt. 8, section xiv, p. 478, in Josephus: Complete Works, trans, by William Whiston, (Grand Rapids: Kregel Publications, 1966). The Sadducees had installed booths in the outer court of the temple in Jerusalem which increased their wealth by currency exchange and sale of sacrificial animals. (See John 2:13-16; Matt. 21:12,13.).
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However much Lazarus might patiently await the rich man's (Caiaphas) condescension, the High Priest was incapable of dispensing even spiritual crumbs.6 vs. 22-31-Lazarus dies and in the parable, the premature death of
Caiaphas is made to follow. In hades they meet but in situations reversed. Caiaphas requests Abraham (with whom he claimed privilege by virtue of ancestry, (Matt. 3:9) to warn his five brothers. The five brothers are the five brothers-in-law of Caiaphas, the Sadduceean High Priest.7 Caiaphas was son-in-law of Annas who had been deposed by the Romans for openly resisting them. The request is refused on the grounds that they had not heard Moses and the Prophets( e.g. in their attitude to adultery and resurrection, Luke
16:18; 20:27-38) nor would they respond if one rose from the dead. The resurrection of Lazarus further incensed the Pharisees, chief priests8 and Caiaphas who feared their loss of power. (Jn. 11:47-57).
10. The parable condemns Caiaphas the chief Shepherd of Israel for his selfish irresponsibility in neglecting the spiritual and material needs of Jews in Israel. Lazarus represents this neglected class.9 The parable is a further indictment of the Sadducees (who denied the resurrection of the body and were about to reject the miraculous resurrection of Lazarus) in their disbelief of Moses and the prophets. The parable is presented in terms of the popular belief of the Pharisees about the death state.
ACTS 7:59 "Lord Jesus receive my spirit"
PROBLEM: It is frequently understood from this passage that Stephen expected Jesus Christ to immediately receive his "immortal soul" in heaven.
SOLUTION:
1. 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,
6 The Lazarus class was like the Gentile dogs who hoped for crumbs from their Master's table. (Matt. 15:27).
7 Josephus records, "Now the report goes, that this elder Ananus [Annas] proved a most fortunate man; for he had five sons, who had all performed the office of a high priest to God, and he had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests . . . " Antiquities, Book XX, chapt. 9, section i, p. 423. Elsewhere, Josephus gives the names of Annas' five sons as Eleazar, Jonathan, Theophilus, Matthias, and the younger Annas.
8 If as Josephus records, the five brothers were to succeed to the high priesthood after Caiaphas, they would be the most eminent members of "the chief priests." (In addition to the ex-high priests the title was applied to members of those families from which the high priests were usually chosen.) See J. D. Douglas ed., The New Bible Dictionary, (Grand Rapids: Wm. B. Eerdman's Book Co., 1962), p. 1124.
9 Ezekiel's condemnation of the priests of his day appropriately underlies Jesus' censure of Caiaphas: "Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which is sick . . . but with force and with cruelty have ye ruled them." (Ezek. 34:2-4).
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not something inside the body. This use of the pronouns is fatal to the idea that the real Stephen was an immortal essence within the body.
2. "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 11: 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.)
3. One could handle the problem of what Stephen meant by the expression "Lord Jesus receive my spirit" by taking the following approach:
a) Show scripturally when the righteous (and hence Stephen) will receive their reward, e.g., 1 Cor. 15:22-23.
b) Indicate the uses of spirit-e.g., that the "spirit" is not the immortal part of man, but the life-power which God gives. (Job. 34:14,15; Gen. 7:21,22,-"the breath of the spirit of life" mg.).
c) Then finally show that Stephen had the confidence that as God sent forth His Spirit and raised Jesus, likewise he would be raised. In the death state Stephen's life would be "hid with Christ", and when Christ appears the second time, then Stephen would appear with him in glory. (Col. 3:3,4).
4. Jesus uttered similar words to those of Stephen, "Father, into thy hands I commend my spirit". (Luke 23:46). But Christ went to hell1, not heaven .(Acts 2:27; cf. John 20: 17 "I am not yet ascended to my Father").
1 THESS. 5:23 "Spirit and soul and body"
PROBLEM: It is inferred from this verse that one has a soul and spirit.
1. 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.
2. It is likely that in the passage under consideration by "spirit" is meant "mind"2, and by "soul" is meant "life". The expression, "spirit and soul and body" is synonymous with the whole person. Consider the following:
a) Spirit, soul and body are synonymous with the whole person since the preceding words, "And the very God of peace sanctify you wholly" imply a parallelism between the two expressions.
b) The word "spirit" is used elsewhere by the Apostle Paul as synonymous with the "mind". For example:
i) "For I verily, as absent in body, but present in spirit . . . "
(1 Cor. 5:3).
1 The Greek word "hades" translated "hell" in Acts 2:27 simply means "the grave". This can be proven from other passages which state that after his crucifixion, Jesus was placed in the tomb. (Matt. 12:40; Acts 10:38-40; 1 Cor. 15:4-5. "Hades" is translated "grave" in 1 Cor. 15:55.
2 J. B. Phillips in his translation renders the Greek word "pneuma" (translated "spirit" A.V.) in this verse by "mind". J. B. Phillips, The New Testament in Modern English,
(London: Geoffrey Bles, I960).
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ii) "That ye stand fast in one spirit, with one mind. . . " (Phil. 1:27).
iii) See also 1 Cor. 7:34; 2 Cor. 7:1.
c) The word "soul" is used elsewhere by the Apostle for "life". For example:
i) "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).3
ii) "Moreover I call God for a record upon my soul. . . " (2 Cor. 1:23).
3. A corpse is a body without life. An idiot is a body with a soul (life), but with only an improperly functioning spirit (mind). It is the person with spirit and soul and body-the whole person, which Paul prays may be preserved blameless unto the coming of our Lord Jesus Christ."
4. If the body is destroyed, then necessarily the life and mind cease to function. In death there is a dissolution of being. (Ecc. 9:5,6; Psa.
146:4).
HEB. 12:23 "The spirits of just men made perfect.''
PROBLEM: It is argued by Evangelicals that the "spirits of just men made perfect" refers to the immortal spirits (or souls) of the departed.
SOLUTION:
1. 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." (Heb. 11:39,40). In chapter 12 the writer uses the perfect tense to describe an event yet future, but assured-"the Spirits of just men made perfect". This mode of expression is a common feature of Scripture and is clearly stated in Rom. 4:16,17. (See also Rev. 13:8
-Christ was not literally slain from "the foundation of the world"; Matt. 25:34-the kingdom is not yet established.)
2. When will the spirits of "just men" be made "perfect"? Not until after resurrection and judgment 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. (Rom. 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 . . .
3 Benjamin Wilson translates the Greek word "psuche" (translated "soul" A.V.) in this verse by "lives". Benjamin Wilson, The Emphatic Diaglott: Containing the Original Greek Text of What is Commonly Styled the New Testament, (Brooklyn, New York: International Bible Students Ass., 1942).
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hath perfected for ever them that are sanctified." (Heb. 10:14). The spirit or 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.
3. It is difficult to define precisely the meaning of "spirits" in this passage. "Lives" seems to be a fair approximation. In Heb. 12:9 the writer states: "Shall we not much rather be in subjection unto the Father of spirits and live?" This verse appears to allude to Nu. 16: 22; 27:16. The intent of these references being that God is the giver of life, and therefore must be respected when he chastens or punishes. But the life of a person is manifested in the kind of life lived (i.e., the character of the person), hence "spirits made perfect", refers to the lives of persons made perfect.
1 PET. 3:19 "The spirits in prison."
PROBLEM:
This passage is frequently cited by Mormons and Evangelicals to prove the conscious existence of the dead as "disembodied spirits". It is alleged that when Jesus died, he preached to these spirits in prison.
SOLUTION:
1. How can the "spirit" go back to God who gave it, (Ecc. 12:7), and yet be imprisoned in hades?
2. The word "spirits" never signifies disembodied persons in Scripture.1
Even angels who are called "spirits", (Heb. 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.
3. "Spirits in prison" is an expression for a person in bondage to sin and death. Prison has this association in the following passages:
a) "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." (Isa. 42:6,7).
b) "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."
(Isa. 61:1).
c) See also Eph. 2:1,2-Prior to becoming believers, Paul told the Ephesians: "And you hath he quickened, who were dead in
1 Lk. 24:37,39 might be cited as an exception since the Greek word "pneuma" signifies a spirit in this passage. The context, however, offers no proof that spirits actually exist. The disciples mistakenly thought they had seen a spirit when they actually saw the risen Master.
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trespasses and sins: Wherein in time past ye walked according to the course of this world, acording to the prince of the power of the air, the spirit that now worketh in the children of disobedience."
4. The Mormon and Evangelical interpretations of this passage are shown to be false since they both require an opportunity for dead persons to respond to instruction. Scripture is clear: "It is appointed unto men once to die, but after this the judgment." (Heb. 9:27); "They that go down into the pit cannot hope for thy truth." (Isa. 38:18): uThe dead know not any thing". (Ecc. 9:5). The "dead" in 1 Pet. 4:6 were alive when preached to by Noah, but dead at the time of Peter's writing.
5. The "spirits in prison" proves too much for the Mormons. Mormons practise proxy baptisms only for relatives who die in ignorance of the gospel. The "spirits in prison" however, were not ignorant, but disobedient, condemned by the preaching of Noah. (I Pet. 3:19,20 cf. 2 Pet. 2:5; Heb. 11:7). Why was Christ's mission confined to those disobedient in the days of Noah (who had a preacher-Noah) at the expense of all the ignorant who died before and after the time of Noah?
6. 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." (vs. 19). 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). By means of the Holy Spirit given to the prophets (2 Pet. 1:21) they were able to speak as though they were Christ. Consider the following passages:
a) "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." (Psa. 16:10 cf. Acts 2:26-27).
b) "Behold, I and the children whom the LORD hath given me."
(Isa. 8:18 cf. Heb. 2:13)).
c) "A body hast thou prepared me." (Heb. 10:5 cf. Psa. 40:6). Literally there was no flesh and body of Christ when these words were written. The Spirit of Christ in the prophets enabled them to testify "beforehand the sufferings of Christ, and the glory that should follow." (1 Pet. 1:11). Noah, "a preacher of righteousness" (2 Pet. 2:5) "being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith." (Heb. 11:7).
7. Peter by inspiration draws a figure. He says "the like figure whereunto even baptism doth also now save us . . . " (1 Pet. 3:21). The whole human race stands as a community of prisoners condemned to death on account of sin. Even while awaiting the inexorable judicial sentence they are "all their life-time subject to bondage". (Heb. 2:15). The way of escape from this prison is by baptism into Jesus Christ, the anti-typical ark. "For as many of you as have been baptised into Christ have put on Christ." (Gal. 3:27).
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