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What the Bible says about Grave, the
(From Forerunner Commentary)

Genesis 3:4-5

We must acknowledge a foundational truth: Contrary to conventional wisdom, the human soul is not immortal. This is a false teaching that was implanted into human religion when Satan convinced Eve of it in the Garden of Eden. Essentially, the Devil tells her that God is a liar, she will not die, and in fact, eating of the Tree of Knowledge would make her like God, a goddess with the same abilities as the Creator Himself. Satan's deceptive assurance that she would not die—taking the sting out of God's command—was central to her decision to eat of the fruit.

Elsewhere, the Bible flatly asserts that humans are physical, mortal beings. First, of course, is God's own warning in Genesis 2:17 that, upon eating the fruit of the forbidden tree, "you shall surely die"—in other words, sin ultimately ends in death, both the physical death of the human body and in due course the destruction of man's spiritual component in the judgment (see Revelation 20:14-15; John 5:29). The apostle writes in Hebrews 9:27, "It is appointed for men to die once, but after this the judgment." Twice in Ezekiel 18, God declares that souls die: "The soul who sins shall die" (Ezekiel 18:4, 20), which the apostle Paul echoes in Romans 6:23: "For the wages of sin is death." Finally, Jesus warns in Matthew 10:28 that God can destroy both soul and body in Gehenna.

In fact, the Bible says only God has true immortality (I Timothy 6:15-16). Human beings can have immortality only through Christ and only through the resurrection from the dead, according to the pattern set by Jesus in His resurrection to eternal life (I Corinthians 15:22, 45-52). So, while true Christians have eternal life in them through the indwelling of the Holy Spirit, it is only an earnest, down payment, or guarantee of the fullness of eternal life that will be given at the resurrection (see II Corinthians 5:1-5; Ephesians 1:13-14).

As Job 32:8 says, man has a spirit that provides him with understanding, and Paul explains in I Corinthians 2:11 that it endows humanity with intellect. This spirit in man comes from God (Zechariah 12:1) and returns to Him when we die (Ecclesiastes 12:7; Acts 7:59). It records the events of our lives, our characters, and our personalities, which God somehow stores until the resurrection, when it will be returned, restoring each person's full memory and characteristics. However, the Bible never describes this human spirit as immortal or eternal; in fact, John 6:63 and Romans 8:10-11 explains that man needs that other spirit, God's Holy Spirit, to achieve eternal life.

So, what happens when a person dies? Again, the early chapters of Genesis provide a fundamental answer: "In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return" (Genesis 3:19). Humans, then, die and their bodies naturally decompose, breaking down into the elemental components of which they are made. The biblical usage of the Hebrew word Sheol and the Greek Hades—which some, following pagan thought, contend is a place where the spirits of the dead live on after death—actually means "the grave" or "the pit," describing the place of burial.

Every human that has died, with the exception of Jesus Christ, remains in his grave, whether it is in the earth or in the sea. Even David, righteous and beloved of God, awaits the resurrection in his grave. In Acts 2:29, Peter says to the crowd on the day of Pentecost, "Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. . . ."

Scripture also explains that in death, life and consciousness are absent. Solomon writes in Ecclesiastes 9:5, "The dead know nothing," and he later adds, "There is no work or device or knowledge or wisdom in the grave where you are going" (verse 10). The psalmist writes in Psalm 146:4 about a person's death, "His spirit departs, he returns to his earth; in that very day his plans perish." Thus, while God retrieves our human spirit for safekeeping, it has no inherent life, self-awareness, or any kind of functionality. It requires a living body to work, so once the body dies, it is inanimate, a mere record of a life but without life in itself.

In addition, while it is a record of a person's life, it is not the person himself. The Bible declares that people do not go to heaven (or to hell, for that matter) after death. In the same Pentecost sermon in Acts 2, Peter asserts, "For David did not ascend into the heavens" (Acts 2:34). Jesus Himself confirms this in John 3:13: "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven." These direct statements confirm that all the dead, rather than going to heaven or hell or some sort of purgatory, await the resurrection in the sleep of death. They all await this call, which Paul bases on Isaiah 26:19: "Awake, you who sleep, arise from the dead, and Christ will give you light" (Ephesians 5:14).

It is encouraging to see what Isaiah 26:19 says: "Your dead shall live; together with my dead body they shall arise. Awake and sing, you who dwell in dust; . . . and the earth shall cast out the dead." In that great resurrection, just as in the first resurrection, God will give "eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality" (Romans 2:7). Thus, not only a Christian's hope of life after death rests in the resurrection of the dead, but even though they do not realize it, it is also the hope of all those who have never had the opportunity for salvation.

When that occurs, it will be clear that, indeed, "Death is swallowed up in victory" (I Corinthians 15:54)!

Richard T. Ritenbaugh
Death Is Not the End (Part Seven)

Matthew 12:40

Some try to say that the phrase "in the heart of the earth" in Matthew 12:40 does not mean buried in a grave or tomb. Those who support this theory say that heart implies "middle of" or "midst of," and earth should really be translated as "country" or "world." Thus, the argument runs, Jesus is actually saying that He would be three days and nights in Jerusalem, since it was the center of the nations according to Ezekiel 5:5: "This is Jerusalem; I have set her in the midst of the nations and the countries all around her." Supporters do not say how Jesus' being in Jerusalem for this amount of time can act as a sign of His Messiahship.

However, this argument holds no water. First, the Greek is literally translated here, as it is from a Hebrew idiom found in Jonah 2:2-3, the place to which Jesus referred in giving His sign. In that place, "heart of the sea" parallels "into the deep," which Jonah in the previous verse calls "the belly of Sheol," which is the pit where the dead are laid or the grave. So, heart of the earth means "underground," just as heart of the seas means "underwater." "In the heart of the earth," then, was a Hebrew metaphor signifying being dead and buried.

Second, the similar sign Jesus gave in John 2:19, "Destroy this temple and in three days I will raise it up," is explained plainly in verse 21: "But He was speaking of the temple of His body." Though they use different metaphors, the two signs are the same: Being in the heart of the earth is the result of having the temple of His body destroyed. Ergo, Jesus was not talking of His travel plans in Jerusalem but of His death, burial, and resurrection.

Indeed, the Scripture cannot be broken (John 10:35), as much as men try to cram their traditional beliefs into it. Would that they read the Bible for what it says rather than what they want it to say!

Richard T. Ritenbaugh
In the Heart of the Earth

Revelation 6:8

The final descriptive item regarding the fourth seal is "Hades followed with him." Obviously, "Hades" has been left untranslated in the New King James; it is "Hell" in the Authorized Version. Strong's Concordance defines this simply as "the place (state) of departed souls," although this is in itself an interpretive definition. A more complete definition would include that it is a proper name of the Greek god of the lower regions, known as Pluto by the Romans, who gave his name to the realm of the dead (Thayer's Greek Lexicon).

However, this barely scratches the surface of the subject. The Complete Word Study New Testament adds, "In Homer and Hesiod the word is spelled Haïdês meaning obscure, dark, invisible," suggesting that it is a place or condition about which mortal man understands little. The same reference work mentions that it equates to the Hebrew word Sheol, and that in all the New Testament passages in which it occurs, Hades is associated with death (with the possible exceptions of Matthew 11:23 and Luke 10:15).

Cutting through all the scholarly speculation, much of which is based on either Jewish or Greek—not necessarily biblical—conceptions of Sheol or Hades, the basic idea is the grave, the place where the dead go after death. As Solomon writes so plainly, "But the dead know nothing, and they have no more reward. . . . [F]or there is no work or device or knowledge or wisdom in the grave where you are going" (Ecclesiastes 9:5, 10).

Many scriptures show that God will resurrect or redeem us from the grave, not from some shadowy netherworld of spirits. For instance, the psalmist writes, "But God will redeem my soul from the power of the grave" (Psalm 49:15; see 30:3), and God prophesies through Ezekiel, "Then you shall know that I am the LORD, when I have opened your graves, O My people, and brought you up from your graves" (Ezekiel 37:13). Jesus Himself says, "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).

The Old Testament instruction, carried into the New, is that death and the grave are parallel if not synonymous ideas. Notice these passages which use parallelisms:

» For in death there is no remembrance of You; in the grave who will give You thanks? (Psalm 6:5)

» Like sheep they are laid in the grave; death shall feed on them. . . . (Psalm 49:14)

» [I am] adrift among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand. (Psalm 88:5)

» What man can live and not see death? Can he deliver his life from the power of the grave? (Psalm 89:48)

» For love is as strong as death, jealousy as cruel as the grave. . . . (Song of Songs 8:6)

» I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction! (Hosea 13:14; see I Corinthians 15:55)

» And they made His grave with the wicked—but with the rich at His death. . . . (Isaiah 53:9)

These verses accent the common-sense truth of Revelation 6:8: "And the name of him who sat on it was Death, and Hades [the grave] followed with him." Death, in this case by pestilence, and the grave—Hades or Sheol, the abode of the dead—are inseparable companions; where one goes the other must follow because they are essentially the same. One can argue that they are technically different—that death is the cessation of life, and the grave is the repository of a person's earthly remains—but the difference is purely semantic. In the end, they both describe a state of lifelessness and corruption, of being cut off from the living and from God.

Richard T. Ritenbaugh
The Four Horsemen (Part Five): The Pale Horse


 




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