Category: article

 

 

 

 

 

One of the simplest descriptions of death given in all of Scripture comes from Jesus as he explains his plans to go to Bethany to raise Lazarus.  He tells his disciples “Our friend Lazarus has fallen asleep, but I go to awaken him” (John 11:11). 

Sleep is the most widely used metaphor for death in the Bible.

Some Christians talk about death using language that the Bible never uses, and Jesus never endorsed. Here are some examples.

the travel metaphor

Some talk about death as if the dead person (or his soul or spirit) has travelled to a far-away place. It is very comforting to think that a loved one has “gone to a better place.”  But is it Christian?  The Bible says that the better place is coming to us.  When Jesus returns, he will set up his eternal kingdom on this earth, redeemed, restored, and glorified.  The Christian hope is not going some place. The Christ hope is a coming someone: Jesus himself.

joined the angels

Usually, the person has traveled to heaven, and has joined the angels.  The Bible says that when Jesus returns, his angels will accompany him to earth, where they will assist in gathering the righteous dead for the resurrection harvest. Paul calls this time “when the Lord Jesus is revealed from heaven with his mighty angels” (2 Thessalonians 1:7).  He does not mention humans making that return trip. 

Some people actually talk about the deceased as if they have actually become angels.  This is absurd.  Angels are actually sent by God to minister to us (Hebrews 1:14). God has greater things in store for us than simply becoming angels.

joined the heavenly choir/ playing a harp

Some people think that dying makes a person become musical.  That would be nice. I cannot carry a tune in a bucket, and I can hardly play the radio.  It would really be nice to think that I was going to join some great worship jam session in heaven when I died.

Alas, the Bible shoots down that proposition as well. David said “For no one mentions your name in the realm of death, In Sheol who gives you thanks?”  (Psalm 6:5 NET).  He was asking a rhetorical question that called for a negative answer. No one gives God thanks in the realm of death (Hebrew Sheol).  David’s plea was for God to keep him alive so that he could continue to send up songs of praise.  The psalm would make no sense if David anticipated going to join a heavenly orchestra when he died. 

Peter said of David “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day” (Acts 2:29 KJV). He knew where David was, and there was no music there.

The music will come when the Bridegroom returns for his wedding feast. But we do not have to wait to start sharing the music that is in our hearts. Believers are to be “addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart,  giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ.” (Ephesians 5:19-20). Death does not make us musical. Life does.

escape

Some view death as a release from the prison of the body to enjoy freedom forever.  Nothing captures this hope better than the famous epitaph of Solomon Pease:

“Under the sod and under the trees

Here Lies the body of Solomon Pease

The Pease are not here

There’s only the pod

The Pease shelled out and went to God.”¹

 

Who would not want to believe that death brings release from the pain and sufferings of this life?  Yet, once again, the Bible places the terminus of rescue and escape not at death, but at the coming of Christ.  As tempting as it is to believe that death will bring rescue, the most that we can say biblically is that at death the suffering will end.  The rescue comes when the rescuer comes.  No one shells out of his body at death. 

Even Jesus – when he died on the cross – went to the grave and stayed there until his resurrection.  He told Mary “Do not cling to me, for I have not yet ascended to the Father” (John 20:17).  Death did not bring escape for him.  It was his resurrection which enabled him to escape from death.  His resurrection guarantees ours.  His return will be our means of escape. Jesus promised that when he comes the dead will be in their tombs and will hear his voice and be raised to life again (John 5:28-29).

gone to their reward

Some people think that death is the gateway to the reward that Jesus promised those who are faithful to him. 

Martha would disagree.  She stood next to the tomb of her brother, and refused to believe that he had been rewarded. She did not believe that he was anywhere but in that tomb.  Her theology was biblical. She told Jesus that she knew that her brother would rise again, and that it would happen on the last day (John 11:24). 

Martha’s eschatology (doctrine of the last things) was spot-on.  Her Christology needed a little help.  She had said to Jesus “even now I know that whatever you ask from God, God will give you” (John 11:22). 

Jesus told her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live,  and everyone who lives and believes in me shall never die” (John 11:25-26).   Jesus was talking about that resurrection day that Martha had mentioned.  He said that on that day if any of his followers will have died, like Lazarus had, he will raise them back to life again.  Then (he said) on that day any of his followers who are still living will never die at all.  That is a great reward.  It is so much better than shelling out and leaving the pod!

Jesus does speak of believers being repaid for their acts of righteousness toward the poor.  He says that those who do acts of kindness toward those who cannot repay them will  be “repaid at the resurrection of the just”  (Luke 14:14).  That does not happen at death. It will happen when Jesus comes back to raise people from the dead. 

Jesus came to the tomb of his friend that day to give us all a visual demonstration of the resurrection at the last day.  His friend had fallen asleep and he purposely waited until that happened. 

Jesus shouted his friend’s name. “Lazarus, come out.”  He didn’t say “come down” because his friend had not gone anywhere.  He had simply fallen asleep.  The shout from Jesus is all it took to wake him.

Someday, you and I will fall asleep. Do not fear. All it will take is a shout from our friend, Jesus, to wake us up again.

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¹Sandra L. Bertman, Facing Death (London: Taylor & Francis, 1991), 29.

 

Conditionalist theologians believe that the Bible presents a complete and verified doctrine of human nature.  We do not believe that God has left out pieces of the puzzle from the scripture that have to be supplied by pagan philosophy.  Augustine believed that God gave him insight into human nature through the writings of Plato, but we reject that.  We trust the Bible alone to explain who we are.

Thus we find it illogical to make faith-statements like this:

“I am eternal.

Not this flesh that your eyes can see

But the soul that lives inside of me;

Not this body that soon shall expire

But the sanctified soul that cannot die.

I am eternal.”¹

 

Such statements sound spiritual and encouraging, until one dares to actually look into the Bible to find support for them.  It is there that one comes face to face with an astonishing absence of proof for such an eternal soul.

One would expect that if God had endowed all humanity with an eternal immaterial essence, it would have been prominent in the creation account in Genesis.  Here is what God says about our creation:

“The LORD God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.”²

Our identity does consist of two parts: this “flesh that your eyes can see”  and life from God.  There is no indication from the text that the life is the person.  The life animates the person.  If the life goes back to God, the person returns to the soil.  Death is not the separation of body and soul, but the separation of life from the person. 

The man (Adam) was formed not from some spiritual substance in heaven, but from the soil of the earth.  God animated that combination of soil-elements and the animated substance became “a living being” – literally, an alive soul.³ Before God animated him, he was already a soul, but was not yet alive.

The reason this is important to conditionalists is that we believe that life is not a right. It is a gift bestowed upon humanity by God’s grace, but conditional upon our proper use of the gift.  If we abuse the awesome gift of life, God is not compelled to keep us alive for eternity.  Life was a gift at creation, an opportunity to live forever, but that opportunity was soon lost.

That is why God warned Adam:

“but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die”⁴

What God actually said was “dying, you shall die.”⁵  He gave a very accurate description of the human species — after the fall.  We have become a dying species, and each individual who is part of the species shall eventually die.

Again, God does not insert any notion that this death sentence refers only to a part of us.  He does not whisper to Adam “of course, this excludes your soul, because it cannot die.” 

Whose idea was it that human beings are incapable of death?  We first hear the words “You won’t die!” from that crafty serpent in the garden.⁶ Should we trust him to give us an accurate theology of human nature?  Surely he has a lot to gain by convincing us that death is not real.  But what do we gain by believing it? 

Conditionalists believe that death is a reality for everyone was in Adam when God warned Adam not to eat of the forbidden tree.  That includes Eve, since she was part of Adam at the time.  That includes you and me, since we were still part of Adam as well.  So, everyone, regardless of their spiritual condition will experience this death. 

 

Just look around at all the cemeteries scattered throughout the planet.  You will see that God’s threat was real.  Death is a reality for all of us.

The good news of the gospel is not that Satan was right and God was lying.  The good news is that God in his grace offers us hope beyond death: a resurrection of the whole person unto eternal life. 

Jesus said: “an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.”⁷

This resurrection to eternal life is the true hope of the believer, not going to heaven as a disembodied spirit.  In fact, Jesus says that if he does not raise you from the dead, you will be lost!

“Now this is the will of the one who sent me–that I should not lose one person of every one he has given me, but raise them all up at the last day.”⁸

This would make no sense whatsoever if believers are already with Jesus in heaven for thousands of years before the resurrection.  It is only logical if believers are in their graves awaiting a resurrection when Christ returns.

This also explains why the apostle Paul argued strenuously for a physical resurrection to the Corinthians.  These Corinthians had been exposed to the pagan philosophical notion of the immortal soul.  In explaining the gospel, Paul had to convince them that this notion was wrong.  He had to show them that the resurrection is necessary.This is what Paul says to them:

“For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in this life only we have hoped in Christ, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.”⁹

Nowhere in Paul’s argument does he concede that death is not real.  He argues for the absolute necessity of a resurrection. In fact, he says that if there is no resurrection, believing in Christ is futile.  If there will be no resurrection, we are all still in our sins.  If there will be no resurrection, we are of all people most to be pitied.

Why? Because those who die have fallen asleep.  They are not alive somewhere up yonder or down there.  They are not alive anywhere. 

Jesus experienced that state of death – from Good Friday to Easter Sunday.  Paul says that Christ was the first to be awakened from that sleep.  The rest of us await his coming. It is then that we will be made alive again. Paul argues that until that takes place, our hope in Christ is only that. It is a hope.  If Christ does not return to raise us, that hope will be in vain.

Plato’s philosophy of the innate immortality of the soul had permeated the western world. Surely all the Greeks in Corinth would have been aware of it.  If Paul had agreed with Plato, this would have been a logical place to indicate it.  Instead, Paul argues against the popular notion of a continued conscious existence at death. He argues that unless and until the resurrection takes place, the Christian hope of eternal life will not be fulfilled. The popular Christian teaching today borrows Plato’s notion of continued conscious existence and reads it into the Bible.  The result is that the resurrection takes second place to “going to heaven when I die.”  The biblical hope is never death, but always resurrection.

Jesus knew that each one of his disciples would go to that dark place of death and experience that sleep for millennia before his return. His message to them was not “you will come to me when you die”  but “I will come again and take you to be with me.”¹⁰ He comforted them by assuring them of their resurrection and reunion with him at his return.  Surely, if they were going to already be with him in heaven for thousands of years, that would have been the logical message to give them.  Why would he omit that if it were the truth?

The popular theology of conscious existence at death teaches that people go to their reward or experience their punishment immediately after death.  The Bible teaches that both reward and punishment will take place after Christ returns. 

“For the Son of Man is going to come with His angels in the glory of His Father, and then He will reward each according to what he has done.”¹¹

God has appointed a day in which every believer will receive the blessings of his faith and every unbeliever will receive the consequences of his unbelief.  That day is not the day of our death but the day of Christ’s return.  By following the pagan teaching of immediate rewards and punishment at death, we are in effect rejecting what the Bible says.  We are choosing to believe what the world teaches instead of what God says in his word.  Conditionalists believe that it makes a difference. 

The logic of conditionalism says that God will not judge before the day in which he has set to judge: the judgment day.

“For he has set a day for judging the world with justice by the man he has appointed, and he proved to everyone who this is by raising him from the dead.”¹²

The parables Jesus taught his disciples that refer to his return indicate that his return is the time in which he will “settle accounts” with his followers and his enemies.

“When the Son of Man comes in his glory…Then the King will say …take your inheritance, the kingdom prepared for you since the creation of the world. ”¹³

“After a long time, the master of those slaves came and settled his accounts with them.”¹⁴

If Jesus had intended to settle accounts with us at death, why would he mislead his disciples by teaching something different?  Why would he allow these teachings to be placed in holy Scripture to further the misleading?  Conditionalists see the teaching that people go to their reward or punishment at death as a clear misrepresentation of what the Bible actually says about how and when God will bring about justice.

Jesus also taught the disciples to be hospitable toward the poor, who will not have the means to repay them for their hospitality.  He said that they would be repaid, not when they die and go to heaven, but “at the resurrection of the righteous.”¹⁵  Surely if believers go to their reward at death, then they would be repaid for their good deeds then.  But the Bible says otherwise. 

The consistent and systematic emphasis of the apostles also concurs that believers will be rewarded, not at death, but at the second coming:

“let us encourage one another– and all the more as you see the Day approaching.”¹⁶

“Yet a little while, and the coming one will come and will not delay”¹⁷

“Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand.”¹⁸

“Look forward to the gracious salvation that will come to you when Jesus Christ is revealed to the world.”¹⁹

“So now, little children, remain in Him, so that when He appears we may have boldness and not be ashamed before Him at His coming.”²⁰

“…that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.”²¹

Each of these apostles taught that the hope of the believer was the return of Jesus Christ, accompanied by the resurrection of all in their graves, the reward of those in Christ, and the punishment of those not in Christ. 

If the doctrine of the immortality of the soul is correct, all of these apostles (James, Peter, John, Paul, and the author of Hebrews) were misinformed.  They placed their hope in the coming of Christ when they should have placed it in the death of the believer. 

But it gets worse.  Even Jesus was apparently just as mistaken.  He told believers “hold fast till I come” when he should have said “hold fast till you die.”²²

It is the Bible’s teaching about the second coming that is at stake when one surrenders to the innate immortality theory.  The Bible teaches that Christ’s return is the single most important event of all history.  The doctrine that people’s spirits remain alive at death and begin eternity then subverts this truth. That doctrine makes the second coming practically unnecessary.

The logic of conditionalism returns the second coming to the forefront of Christian doctrine.  It says that immortality is conditional. Only those who are given eternal life by Jesus when he returns will live for eternity.  All others will suffer their appropriate punishment for their sins, and die forever.

The logic of conditionalism returns Jesus Christ to the center of Christian theology.  Our hope is not in ourselves – in something intrinsic within our nature.  Our hope is in our Lord.  We await a Savior who will take away the death that we deserve and give us life by his grace.  Our hope is not that we will get what’s coming to us when we die but that he will bring an inheritance we do not deserve when he comes.  We wait on our Lord to fulfill his promise. We promise to hold fast ‘till he comes.

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¹Alfred T. Mitchell, “I Am” in Tome of the Universal Poet (Xlibris Corporation, 2010), 166.

²Genesis 2:7 (NET)

³Hebrew nephesh chayah

⁴Genesis 2:17 (ESV)

⁵a literal rendering of the Hebrew mot tamut

⁶Genesis 3:4 (NLT)

⁷John 5:28-29 (ESV)

⁸John 6:39 (NET)

⁹1 Corinthians 15:16-23 (ESV)

¹⁰John 14:3 (NET)

¹¹Matthew 16:27 (HCSB)

¹²Acts 17:31 (NLT)

¹³Matthew 25:31,34 (NIV)

¹⁴Matthew 25:19 (NET)

¹⁵Luke 14:14 (NIV)

¹⁶Hebrews 10:25 (NIV)

¹⁷Hebrews 10:35 (ESV)

¹⁸James 5:7-8 (ESV)

¹⁹1 Peter 1:13 (NLT)

²⁰1 John 2:28 (HCSB)

²¹1 Timothy 6:14 (NASB)

²²Revelation 2:25 (KJV)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Solomon taught that “the living know that they will die, but the dead know nothing” (Eccl. 9:5).  For him, the intermediate state between death and resurrection was not a time to look forward to.  Like all other biblical authors, he looked forward to the resurrection unto eternal life.  He never denied the reality of death.  Indeed, he taught that all people now living know that their death is coming.  But after death, no one knows anything. 

He taught that the intermediate state is universal.  everyone will experience it, and all will experience it the same: a state of unconscious survival.  It is not non-existence. It merely is a state of existence where one is not conscious or aware of the passage of time and cannot know anything.

This was Solomon’s view, and he held that view with other Old Testament writers:

“Those who are wise must finally die, just like the foolish and senseless, leaving all their wealth behind” (Psalm 49:10 NLT).

Death happens to everyone, and no one can “take it with them.”  It is a universal event that all will experience.  Being wise will not keep you from experiencing death.  The wise will join the foolish in that one place.  The Hebrews called it Sheol. 

It was the place of waiting on God.  Sooner or later, we will all meet at that station and await the resurrection train to take us to our next destination.  The station (Sheol) itself is not our destination.

“But he said, “My son shall not go down with you, for his brother is dead, and he is the only one left. If harm should happen to him on the journey that you are to make, you would bring down my gray hairs with sorrow to Sheol”” (Genesis 42:38 ESV).

Jacob did not want his sons bringing Benjamin down to Egypt.  He thought he had already lost Joseph to Sheol, and didn’t want to lose Benjamin as well.  Such a loss would only mean death for Jacob, and joining his sons in Sheol. 

But – wait a minute.  Isn’t Sheol just another word for hell?  No, it is not.  The Hebrews did not see Sheol as a place of punishment for anyone.  Sheol is the station where everyone waits in an unconscious state for resurrection to their final state: either eternal life or eternal death.  Jacob expected to one day go to Sheol.  He would never have expected to go to hell, and he would have never expected Joseph to go to hell.

“Oh that you would hide me in Sheol, that you would conceal me until your wrath be past, that you would appoint me a set time, and remember me!” (Job 14:13 ESV).

Job actually looked forward to death and the intermediate state (Sheol).  He wanted to forget the pain and unfair treatment he had experienced in life.  His hope was not that he would be rewarded at death, but that death would be hidden (in a state of unconsciousness) and the resurrected back to life at an appointed time when God remembered him.  That is the hope of the New Testament as well. 

“Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment” (John 5:28-29 ESV).

We are all waiting for that hour.  For some of us, we will be alive when the train comes in.  Others are in their tombs, and waiting at the station. The Greeks called the station Hades.  And it corresponds to the Hebrew Sheol.  It is a state of unconsciousness where the dead wait for life.  It is not the final state.  Ears which have long since crumbled to dust will one day hear again. They will hear their master’s voice, calling them to their eternal destiny.

Even Jesus himself waited at the Hades station between his death on Good Friday and his resurrection to life again on Easter Sunday. 

“For David says concerning him, “‘ I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. For you will not abandon my soul to Hades, or let your Holy One see corruption. You have made known to me the paths of life; you will make me full of gladness with your presence.’ “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses” (Acts 2:25-32 ESV).

Peter preached that Jesus waited at the Hades station, but was not allowed to wait long.  After three days God raised him from his state of unconscious sleep and gave him life again.  Unlike everyone else who has gone there, Jesus was not abandoned to Hades, and his body never saw corruption.  His resurrection is our guarantee that we, too,  will one day be raised to life.

Paul put it this way:

“But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (1 Corinthians 15:20-23 ESV).

Paul knew very well when the resurrection would come.  It would take place “at his coming.”  He was using a harvest metaphor to explain what happens at death.  Death is a kind of planting of a person in Hades until the time of harvest comes.  For Christ, his time of harvest has come, for he was the Firstfruits.  For us, we await our time of harvest, which will happen at the second coming of Christ.  The point is, our reward does not come at death.  We are planted in the ground, and await the one who has the power to raise us up again.  Until that happens, we sleep.  Christ experienced this sleep as well.  He did not cease to exist, but he did cease to function, and was absolutely dead from Good Friday until Easter Sunday.

The intermediate state is not a time of purgatorial purging of sin, nor is it a time of reward or punishment.  Jesus told a story where he seemed to be saying that (Luke 16:19-31) but he was not teaching his disciples doctrine about the intermediate state. He was teaching the Pharisees about true riches (16:11).  He adapted a story from their own folklore and twisted the ending so that the Pharisees “who were lovers of money” ((16:14) could see that God cares more about people like Lazarus than he does about their money.  Jesus never intended this story to contradict all that the Bible teaches about the unconscious state of death.  To use this story in that way is to take it out of its original context intended purpose.¹

The Bible teaches that the waiting station of Sheol/Hades is a time when the eyes see no light:

“Consider and answer me, O LORD my God; light up my eyes, lest I sleep the sleep of death” (Psalm 13:3 ESV).

There is no awareness of things that are happening.  There is no consciousness of either good or evil.  And that is how it really should be.  God’s people could not experience joy if they saw their loved ones suffering and falling into the devil’s traps. 

The Bible teaches that absolutely no worship takes place in Sheol/Hades:

“For in death there is no remembrance of you; in Sheol who will give you praise?” (Psalm 6:5 ESV).

If you want to worship God, you had better not wait until you die.  You will be invited to no angelic choruses.  That is all the more reason for you to raise your voice in praise to the God who promises you a resurrection unto eternal life – a chance to praise his name for eternity in a resurrected body with resurrected lungs that can shout, and resurrected hands that can clap, and resurrected feed that can dance! 

Death is a waiting station.  It is not a time of reward.  It is a time where we all pay the price for our ancestor’s rebellion, because the wages of their sin is death for all.  But the waiting station is not the end of the journey.  Thanks be to God who promises a resurrection unto eternal life at Jesus’ second coming.  See you there!

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¹For more information about the story of the Rich Man and Lazarus, see Edward Fudge, The Fire That Consumes (Cascade Books, 2011) chapter 14: Jesus: Fire (Parable of the Rich Man and Lazarus).

 

Recently, my pastor and his family went on vacation, and he asked me and my family to house-sit their residence. It was an interesting experience. His house is much larger, and in a much nicer neighborhood than any I have lived in. When I went on my daily walks, I found myself contemplating the beauty and orderliness and spaciousness of the neighborhood. I was not exactly envious – God has taken care of me and mine; I have never had a reason to complain. But I could not help but be struck by the extravagance of it all.

As I was musing over this one morning on one of my walks, I found myself praying to God. He asked me to take a good look at all this wealth, blessing and provision. Then he asked me to imagine myself (as he often does) a million years into the future. Looking back on those few days in the pastor’s neighborhood helps me to keep things in perspective. It helps me to realize that my entire life is simply a short temporary stay in (as it were) a borrowed house. What my Father has in store for me, when I get where he wants me, will be so magnificent that those few days among the well-off will seem like slumming.

God planted a garden

God had taken the elements of the ground (Hebrew: ‘adamah) and created a man (Hebrew: ‘adam).[1] He picked a spot of ground on the same planet and planted a rich and beautiful garden.[2] The garden was given to Adam for three expressed reasons:

1. enjoyment.

The trees and other contents of the garden of Eden were designed to be “pleasant to the sight.”[3] Long before scientists would invent the word ecosystem God had created one, and Adam had the pleasure of watching it work. The interplay between flora and fauna was – no doubt – amazing.

Even now, after thousands of years of corruption and dysfunction caused by sin – the planet is a marvel to behold. This planet’s ecosystem combines a varied geography with the peculiarities of myriads of species of plant and animal life, and produces an unsurpassed beauty. But it is more than just beauty. Our planet is a delight to behold because it all fits together in such an orderly system.

The ancients looked at creation and saw evidence for the existence of God because the world is a design that functions well. They reasoned from the design to a designer. They argued that if one found a watch in the sand, he would never imagine that the watch just emerged out of nothingness. Its design was too complicated for that. Just looking at the planet leads people back to its creator.

Eden was like that. Every blade of grass, every tree, every marvelous species of animal life – caused Adam to reflect upon the one who created it all. It was all “pleasant to the sight” and reminded Adam of the one who gave him eyes to see. Rather than distracting Adam, all this stuff enhanced Adam’s relationship with God. That is what the next paradise will be for.

2. life

The trees of the garden were designed to be “good for food.”[4] God had created Adam – not immortal like he was, but mortal: dependent upon the ground from which he was made. The ground would produce plants which would sustain the life of his soul. God had created him from the ground, and then breathed into his body the breath of life. The resulting combination was a living soul.[5] If Adam had not eaten, his body would have starved to death, and returned to the ground from which it had been fashioned. God wanted to preserve the man he created. He gave Adam what he needed to sustain his life.

Paradise was more than just a nice place to look at. It was designed to sustain life. That is also what the new heavens and new earth will do. Death and all associated with it will pass away.[6] Look at our future home and you will see a river of life flowing through it, and a tree of life in the midst of it.[7] Paradise will be eternal life for redeemed humanity.

3. meaning

Adam was placed in Eden “to work it and keep it.” That marvelous ecosystem will require the human touch to ensure that it continues to be all that God intended it to be. Adam enjoyed his work. Each day brought new discoveries. He “gave names to all the livestock and to the birds of the heavens and to every beast of the field.”[8] Every new discovery brought Adam even more appreciation of his God, as he categorized and celebrated the magnificent provision.

That is what the next paradise will be like. We will have an eternity to continue seeing what we have never seen before, and marveling at the elaborate richness of our inheritance.

God performed surgery

Nevertheless, the paradise of Eden was missing something that led God to pronounce it “not good.”[9] Adam needed “a helper fit for him.” Instead of forming this creature out of the ‘adamah as he had done all the others, God decided to perform the first recorded surgery, and fashion her out of ‘adam himself. Have you ever stopped to ask why the creator did so? He was creating a bride for his son, Adam. She would prefigure the bride for his Son, Jesus. She must be “a helper fit for him.” She must fit the criteria for the bride of Christ.

1. She must be IN HIM.

Eve began as part of Adam. She was in Adam. She literally came from him. If there had never been an Adam, there could never have been an Eve. She depended upon him for her life and for her destiny. The LORD God took her from Adam and brought her to Adam. Adam called her “bone of (his) bones and flesh of (his) flesh.”

In the same way, the next paradise (the new heavens and new earth) will be populated only by those who are in Christ. To be in him then, we must be in him now.

2. She must be FIT TO RULE.

Adam was a servant of God, and a ruler for God. He had been created so that he could have dominion over the “fish of the sea and the birds of the heavens and over every living thing that was moving on the earth.”[10] God had placed all of his domains under man’s dominion. If Eve was going to be “a helper fit for him” she must be able to rule at his side, to help him rule, to reign with him.

Does not the Scripture say that we, the bride of Christ, will reign with him[11] in his eternal kingdom? The next paradise, the new heavens and new earth will only be populated by kings and queens. We learn to serve under Christ so that we can someday rule with him.

3. He must sleep before SHE CAN LIVE!

The most remarkable picture that this surgery presents us with is a picture of Christ’s sacrificial death. “The LORD God caused a deep sleep to fall upon the man.”[12] Sleep in the Bible is a metaphor for death. Adam’s deep sleep was not death, but it was described in terms that prefigured Christ’s sleep in the tomb. Just as Adam had to fall asleep in order for Eve to be created, so Christ had to die on the cross in order to give life to his bride.

It was also essential that Adam wake from his sleep. He had to experience his resurrection so that he and his bride could come together and enjoy paradise together. So, the surgery in Eden prefigured the atonement, and the aftermath of the surgery prefigured the next paradise: the new heavens and the new earth.

Genesis 2 concludes with the record that “the man and his wife were both naked and were not ashamed.”[13] This would be the last time something like that could be said, for shame and sorrow followed on the heels of sin – which was introduced into humanity’s story in the very next chapter. But the picture of paradise in Genesis 2 rightly ends with both bride and bridegroom enjoying the garden and each other’s company without shame. Humanity’s shame will be replaced with God’s glory. John describes the holy city as shining with the glory of God, the glory of kings, and the glory and the honor of the nations.[14]

I enjoyed my recent stay in the neighborhood where “the other half lives.” It has got me to thinking about my destiny. Do you share that destiny? Are you in Christ? Are you his bride? There will be a paradise tomorrow, but it only awaits those who are in Christ today.

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[1] Genesis 2:7.

[2] Genesis 2:8.

[3] Genesis 2:9.

[4] Genesis 2:9.

[5] Genesis 2:7.

[6] Revelation 21:4.

[7] Revelation 22:1-2.

[8] Genesis 2:20.

[9] Genesis 2:18.

[10] Genesis 1:28.

[11] 2 Timothy 2:12; Revelation 20:6; 22:5.

[12] Genesis 2:21.

[13] Genesis 2:25.

[14] Revelation 21:22-26.

Review of Erasing Hell by Francis Chan and Preston Sprinkle (Colorado Springs:, Colorado: David C. Cook, 2011) Kindle edition.

Francis Chan and Preston Sprinkle have joined forces to produce a contemporary book on hell that speaks to the hearts of today’s evangelicals, but engages our minds as well. Although admitting a reluctance to take up the subject, their approach flows from people who are serious about it, and who want to faithfully represent what the Bible says about it. They did not want to “get so lost in deciphering” and “forget to tremble” (87).

The title is a bit misleading – since the authors have no intention of actually erasing hell – or letting their readers forget it. Instead, the title speaks to the almost universal reluctance that modern humanity has of even thinking about the possibility of divine punishment. Most of us “would love to erase hell from the pages of Scripture” (13), but the references to final punishment are there, nonetheless.

Some have tried to erase hell by suggesting that it is merely a temporary phenomenon – that eventually all nonbelievers will be restored and God’s love will finally win the day. The problem is, nothing in Scripture “suggests that there’s hope on the other side of the lake (of fire)” (33).

The book prescribes a solution to our problems with hell – that we wise up to the fact that God is sovereign, and he is going to punish the lost so we might as well accept it. He is the potter, we are the clay. If he chooses not to save everyone, his love still wins, because his love is intrinsic. It is not defined by what we might expect it to do. The book defends God and hell, and encourages its readers to accept both as reality.

With one exception, that reality is exactly the teachings of popular Christianity that Rob bell reacted so strongly against.[1] Chan and Sprinkler defend what the modern universalist might call the traditional view of hell – as a place where God will torment unbelievers perpetually for all eternity. The only exception is that for Chan and Sprinkler, hell takes place after the final judgment, not immediately after death. They rightly conclude that the intermediate state is “where the wicked await their judgment” (156). What they do not admit is that it (sheol/hades) is also where the righteous await resurrection, and that for both it is a state of unconsciousness the Bible calls sleep.

No, Chan and Sprinkler will not erase hell. They are uncomfortable with the thought of people suffering for eternity, but conclude that they should not “erase God’s revealed plan of punishment because it doesn’t sit well with” them (135).

The book avoids any discussion of the essential nature of humanity, but proceeds from the same presuppositions regarding that question that Rob Bell did – that human souls are indestructible. This is seen in the explanation of Matthew 25:46, where Jesus speaks of the two destinies. The book argues that “Because the life in this age will never end, given the parallel, it also seems that the punishment in this age will never end” (85). If the authors had not already concluded that both destinies involve life, they could perhaps see that Jesus is not giving a description of two parallel destinies, but contrasting two permanent destinies, where only one involves life. The punishment is not life, but death, and it is just as permanent (Gk. aionios) as the believer’s life.[2]

Since they hold this presupposition of innate immortality, although the authors quote numerous texts of Scripture where hell is described as destruction (26-29, 80, 101-102, 109-111, 130), they conclude that this cannot be taken literally in any of them. They also conclude that the fire of hell is not a literal fire (154), and that the second death will not be a literal death (106-107). Neither of those conclusions can be established by exegesis of the texts themselves. They are all based on the presupposition of the innate immortality of the soul – a doctrine borrowed from paganism and infused into Christian thought by syncretism.

For those convinced that humans already have eternal life, Erasing Hell might achieve its purpose: to encourage them to accept the traditional notion of hell as God’s best — even if it is repugnant to them. Chan admits that he does not feel that God is doing right by tormenting people for eternity, but adds “Maybe someday I will stand in complete agreement with (God), but for now I attribute the discrepancy to an underdeveloped sense of justice on my part” (141).

For me, the problem is not with God’s justice. If God created human beings immortal, his justice demands that they spend eternity suffering for their rejection of him. But that is just it. The Bible insists that humanity lost its chance at immortality in the garden of Eden. Since then, the only hope for anyone to live forever is found in Christ. Hell is designed for those outside of Christ. They have nothing immortal that would burn forever if thrown into a lake of fire. The fires of Hell will do what God says they will do. They will destroy those thrown into them, body and soul.[3]

This is both God’s justice and his love, because his new creation will be purged of all sin and evil. There will be no hell existing perpetually beside the kingdom. Christ will destroy all of God’s enemies.[4] That is the biblical hell. It ends God’s judgment and makes room for the eternal kingdom of life and love. That event is absolutely essential to God’s plan in history. No one should want to erase it.

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[1] Rob Bell, LOVE WINS: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived. (Robert H. Bell, Jr. Trust, 2011).

[2] For more on the meaning of aionios, see my article “Solving the Problem of Hell.” http://www.afterlife.co.nz/2011/theology/annihilationism/solving-the-problem-of-hell-by-jefferson-vann/

[3] Matthew 10:28. For more on this fate, see Edward Fudge, The Fire that Consumes, third edition. (Eugene Oregon: Cascade Books, 2011).

[4] 1 Corinthians 15:24-26.