QUESTION: "Pastor Ronald, kung sabi ni Solomon ang patay ay natutulog, pero sabi ni Pablo ang mananampalataya ay nasa langit na may kinalaman po ba ito sa ginawa ni Jesus sa krus?"

 

QUESTION:

"Pastor Ronald, kung sabi ni Solomon ang patay ay natutulog, pero sabi ni Pablo ang mananampalataya ay nasa langit na may kinalaman po ba ito sa ginawa ni Jesus sa krus?"

ANSWER:

Good morning din! Ganda ng tanong mo ah at madalas din nalilito ang mga tao dito kasi parang magkaiba nga sina Solomon at si Paul, ‘di ba? Pero pag pinagdugtong mo nang tama sa context ng buong Biblia, malinaw pala. Tama ka sabi ni Solomon sa Ecclesiastes 9:5, “For the living know that they will die, but the dead know nothing.” Ang ibig sabihin nito, sa pananaw ng tao sa ilalim ng araw, ang kamatayan ay parang tulog wala nang kamalayan, wala nang ginagawa sa mundong ito. Pero tandaan: si Solomon nagsalita mula sa human perspective, hindi pa niya alam ang buong larawan ng buhay pagkatapos ng kamatayan na ipinahayag lang nang dumating si Cristo (2 Tim. 1:10).

Kaya nung si Pablo naman nagsulat sa 2 Corinthians 12:2 at Philippians 1:23, sinabi niya na ang mananampalatayang namatay ay “with Christ,” nasa ikatlong langit ibig sabihin, nasa presensiya ng Diyos mismo. Ngayon, tanong: bakit nagkaiba ang pananaw nila? Simple, kasi may nangyari sa pagitan nila: ang krus ni Cristo.

Bago ang krus, ang mga patay kahit matuwid ay nasa tinatawag na Sheol o Abraham’s bosom (Luke 16:22). Pero nung si Jesus ay namatay at nabuhay muli, sabi ng Ephesians 4:8–10, “He descended to the lower parts of the earth and led captivity captive.” Ibig sabihin, dinala ni Jesus sa langit ang mga mananampalataya na dating nasa “paradise compartment” ng Sheol. Kaya tama ka may kinalaman talaga ito sa ginawa ni Jesus sa krus. 

Dahil sa Kanyang kamatayan at pagkabuhay muli,

• Nabuksan ang daan papunta sa presensiya ng Diyos.
  
  
• At mula noon, ang mga namamatay na kay Cristo ay hindi na tulog lang sa ilalim ng lupa sila ay gising sa presensiya ng Panginoon.

Kaya ngayon, kapag namatay ang isang mananampalataya, hindi na siya “unconscious” o “parang tulog.” Sabi nga ni Paul, “To be absent from the body is to be present with the Lord” (2 Cor. 5:8). At kung iisipin mo hindi ba ang ganda niyan? Dati, takot tayo sa kamatayan. Pero dahil sa ginawa ni Cristo sa krus, ang kamatayan ay naging isang tulay papunta sa buhay na walang hanggan.

So yes, Solomon saw death before the cross. Paul saw it after the cross. At dahil kay Jesus natapos na ang “tulog,” kasi ngayon, may gising na buhay sa piling ng Diyos.

Ang “Intermediate State”: Ano mangyayari sa atin pagkatapos mamatay?

Isa sa mga pinaka-nakakalitong tanong ng mga Kristiyano ay ito: “Ano mangyayari sa atin pagkatapos mamatay pero bago ang huling pagkabuhay na mag-uli?”

Tinatawag ito ng theology na “intermediate state.” At dito pumapasok ang mga tanong: Ano yung Abraham’s Bosom? Ano yung Paradise? Nasaan ang mga banal sa Lumang Tipan bago dumating si Cristo? Ano yung spirits in prison? At ano yung mga “resurrected saints” sa Matthew 27?

Sa Former Adventists Philippines (FAP), malinaw ang sagot: kailangan natin basahin ang mga ito gamit ang historico-grammatical hermeneutics (hindi haka-haka), kasama ng Hebrew at Greek exegesis, at laging naka-centro kay Cristo.

---

Abraham’s Bosom: Pahingahan ng mga Matuwid Bago ang Krus

Sa Luke 16:22, sinabi ni Jesus na nang mamatay si Lazaro, siya ay dinala ng mga anghel sa “Abraham’s bosom.” Sa Greek, kolpos Abraam—literal, nasa dibdib o yakap ni Abraham. Picture of comfort, hindi ng torment.

Pero teka—heaven na ba agad yun? Hindi pa. Sa OT, lahat ng patay ay pumupunta sa Sheol (Hebrew: שְׁאוֹל, she’ol). Pero sa loob ng Sheol, may distinction: yung righteous nasa comfort (Abraham’s bosom), yung wicked nasa torment (katulad nung mayamang lalaki sa Luke 16).

Parang waiting room na may dalawang side—parehong nasa ilalim, pero may pader na naghihiwalay (Luke 16:26).

---

Paradise: Nagbago Dahil sa Krus

Sa Luke 23:43, sabi ni Jesus sa magnanakaw: “Today you will be with Me in paradise.” Napansin mo? Hindi na Abraham’s bosom ang ginamit na term.

Bakit? Ang Greek na paradeisos (παράδεισος) ay tumutukoy sa isang royal garden o lugar ng kagalakan. Para sa mga Hudyo, ito’y naging larawan ng dwelling place ng mga matuwid kasama ng Diyos.

Ibig sabihin: pagkatapos ng krus, nag-shift na ang lokasyon ng mga mananampalataya. Hindi na sila stuck sa waiting room, kasi binuksan na ni Cristo ang daan papunta sa mismong presence ng Diyos (Hebrews 10:19–20).

---

Spirits in Prison: Deklarasyon ng Tagumpay

Sabi ng 1 Peter 3:19, si Cristo “ay nagtungo at nangaral sa mga espiritung nasa bilangguan.” Yung Greek word na kērussō ay hindi nangangahulugang nag-preach para magsisi sila, kundi nag-announce ng victory.

Sa pananaw na ito, ang “spirits in prison” ay hindi mga demonyo o anghel, kundi mga tao—specifically, mga makasalanan noong panahon ni Noah na nasa “prison” in a spiritual sense (v. 20). Hindi literal na kulungan, kundi estado ng pagkaalipin sa kasalanan at paghihintay ng hatol.

“He went and preached to the spirits in prison…” (1 Peter 3:19) Ang salitang “preached” dito ay κηρύσσω (kēryssō) sa Greek, meaning “to proclaim” or “to herald”—hindi necessarily evangelistic preaching, kundi declaration of truth or judgment.

Paano ito ipinaliwanag?

• Si Cristo, sa pamamagitan ng Espiritu, ay nag-preach through Noah sa mga makasalanan ng kanyang panahon.

• Hindi ito post-mortem preaching sa mga patay, kundi preaching during their lifetime, habang sila’y “in prison” spiritually—enslaved by sin and rebellion.

• Ang “spirits” ay tumutukoy sa mga tao na naging disobedient, at ang “prison” ay metaphorical—bondage to sin, not a literal holding cell.

Supporting Verses:

• 2 Peter 2:5: Noah is called a “preacher of righteousness.”

• Genesis 6:3: “My Spirit shall not strive with man forever…” — may spiritual striving na nangyari.

• Luke 4:18: Jesus came to proclaim liberty to the captives—living people, not fallen angels.

Summary in Taglish:

Sa Reformed Arminian view, hindi ito tungkol sa mga demonyo na nakakulong, kundi sa mga taong makasalanan noong panahon ni Noah na pinangaralan ni Cristo through Noah. Ang “prison” ay hindi physical, kundi spiritual—bondage sa kasalanan. Kaya ang mensahe ni Pedro ay hindi mystical, kundi pastoral: kahit si Noah ay ginamit ng Diyos para magpahayag ng katotohanan, gaya ng ginagawa ng Iglesia ngayon.

At nung bumaba si Cristo, para bang pumasok Siya sa "piitan" at sinabing: “Tapos na. Panalo na Ako.”

---

Resurrected Saints sa Matthew 27:51–52

Sabi ng text: “nabuksan ang mga libingan at maraming katawan ng mga banal na nangatutulog ay muling binuhay.”

Sa pananaw ng maraming Reformed Arminians, ang mga “resurrected saints” dito ay literal na mga mananampalataya mula sa Old Covenant period—mga taong namuhay sa pananampalataya bago dumating si Cristo. Hindi sila symbolic figures, at hindi rin ito poetic embellishment. Ito ay historical event na may theological significance.

Paano ito ini-interpret?

• Real bodily resurrection ito, pero preview lang—hindi pa glorified bodies gaya ng kay Cristo.
  
  
• Ginamit ni Matthew ang event na ito para ipakita na ang kamatayan ni Cristo ay may immediate effect—nagbukas ng mga libingan, literally and spiritually.
  
  
• Ang mga “saints” ay mga taong namuhay sa pananampalataya, gaya nina Abraham, David, o mga prophets—pero hindi necessarily sila mismo, kundi mga ordinary believers na namatay in hope of the Messiah.
  
  
• Ang paglabas nila sa libingan “after His resurrection” ay testimony na si Cristo ang unang bunga ng resurrection, at sila ang unang bunga ng kanyang victory over death.

Hindi ito random miracle. Ito ay covenantal sign—na ang Old Testament saints ay hindi nakalimutan. Sa pagkamatay at pagkabuhay ni Cristo, may immediate vindication sa mga naniwala sa pangako ng Diyos. Parang sinasabi ni Matthew: “Hindi lang si Cristo ang bumangon—pati ang mga naniwala sa Kanya bago pa Siya dumating.”

Support from Scholars

• Charles Quarles argues this is a historical narrative, not apocalyptic fiction.(jets59b.pdf)
  
  
• Norman Geisler notes that many early church fathers treated this as literal resurrection, not symbolic. (The Early Fathers and the Resurrection of the Saints in Matthew 27 – NORMAN GEISLER)

Summary in Taglish:

Sa Reformed Arminian view, ang mga “resurrected saints” ay totoong mga believers na nabuhay muli bilang testigo ng tagumpay ni Cristo. Hindi sila glorified pa, pero sila’y unang bunga ng bagong panahon—ang inauguration ng resurrection life. Hindi ito poetic drama, kundi covenantal fulfillment.

Interpretation: Real Resurrection, Covenant Fulfillment

Element	Reformed Arminian Explanation
Who are the saints?	Believers from the Old Covenant who died in faith, awaiting the Messiah
What happened?	They were bodily raised after Christ’s resurrection—not glorified yet, but vindicated
Why did it happen?	To show that Christ’s death and resurrection immediately broke the power of death
Spiritual meaning	Testament to the new era: the Old Covenant saints are not forgotten—they’re part of the resurrection story

QUESTION: ANO BA ANG IBIG SABIHIN NG "AWAY FROM THE BODY AND AT HOME WITH THE LORD" SA 2 CORINTHIANS 5:8?

QUESTION: "SINO YUNG BINISITA NI JESUS NA "SPIRITS IN PRISON" AYON SA 1 PETER 3:19?

ANG TAMANG PALIWANAG SA MATEO 10:28: "MAYROONG KALULUWA NA HINDI NAMAMATAY ANG MGA TAO!"

SEVENTH-DAY ADVENTISTS ANSWERED VERSE-BY-VERSE ON MATTHEW 10:28: "IMMORTALITY OF THE SOUL OR SOUL SLEEP?"

Matthew 10:28 (ESV)

"And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell."

Seventh-day Adventists Common Objections:

#1.  From SDA Bible Commentary p. 379:

"There is nothing in the word psuchē (soul) itself that even remotely implies a conscious entity that is able to survive the death of the body and hence be immortal. In no instance of its use in the Bible does psuchē {soul) refer to a conscious entity able to exist apart from the body. The Bible knows nothing of a living, conscious soul that, supposedly, survives the body."[1]

#2.  From Andrews Study Bible notes p. 1263:

"Jesus is not making or supporting the Greek dichotomy between soul and body as separate entities. Jewish teaching did not think of persons as having souls separate from the body as Greek philosophy taught. Thus, here Jesus is using the term “soul” to mean “eternal life”: Do not fear those who can take you from this present life (body), but fear Him who can also take away eternal life (soul)."[2]

#3.  From the SDA 28 Fundamental Beliefs book p. 94 :

"Then God breathed into this lifeless matter the breath of life, and "man became a living being." The scriptural equation is straightforward: the dust of the ground (earth's elements) + the breath of life = a living being, or living soul. The union of earth's elements with the breath of life resulted in a living being or soul. . . It is important to note the Bible says that man became a living soul. Nothing in the creation account indicates that man received a soul — some separate entity that, at Creation, was united with the human body."[3]

Answer:

The concept of conditional immortality should not create significant divisions among Christians, as it does not impact the core beliefs of the Christian faith or the redemption of the soul. It is mainly a topic for theological discussion and does not directly influence any of the essential teachings of the Bible. Our unity should be based on faith in the Lord Jesus Christ and the love He instructed us to have for one another (John 13:34–35), rather than differing views on the state of humanity in death. Several well-known historical Christian figures, including Martin Luther, William Tyndale, and John Wycliffe, supported the concept of conditional immortality. Nevertheless, the prevalence of a particular viewpoint or the opinions of a few influential thinkers cannot validate theological speculation or interpretation. The Christian church bases its belief in the conscious bliss of departed saints not on individual opinions, regardless of their prominence or scholarship, but on the historical and biblical foundation of the Christian faith.

The Seventh-day Adventist's belief regarding conditional immortality or soul sleep is best expressed as follows:

"Since death is a sleep, the dead will remain in a state of unconsciousness in the grave until the resurrection, when the grave (hades) gives up its dead (Rev. 20:13)."[4]

The SDA perspective that regards man as a singular entity, with his physical body being the entirety of his being, is known as monism. According to monism, the terms "soul" and "spirit" in scripture simply refer to the person himself or to the person's life. Evangelical theologians have generally not embraced this viewpoint due to the numerous scriptural passages that appear to affirm that our souls or spirits continue to exist after our physical bodies perish.

Some Christians believe that humans have a third component beyond the "body" and "soul," called the "spirit," which is thought to have the closest connection to God. This view, which claims that humans are made up of three parts—body, soul, and spirit—is known as trichotomy. Others believe that "spirit" is synonymous with "soul," with both terms referring to the immaterial part of humans. This perspective, known as dichotomy, asserts that humans consist of two parts: body and soul/spirit.

Biblical Arguments for Dichotomy/Dualism vs. Monism

My perspective since becoming a born-again Christian is the dichotomy or biblical dualism. At first, it was difficult for me to accept this view because, for a long time, I was convinced that the monistic perspective was correct—that the person is referred to as the soul and that the Bible never identified the soul as the immaterial and conscious part of a person that separates from the body upon death. This was my perspective for 16 years as a Jehovah's Witness. When I converted to the Seventh-day Adventist church in 1995, I found it easy to accept the SDA doctrine of conditional immortality or soul sleep because it aligned with my existing beliefs about the state of the dead. This alignment was one of the reasons I was easily convinced to join the SDA church, as other churches believe in this doctrine as well as the eternal torment of hellfire. 

The similarities between the two groups can be traced back to their origins. The Seventh-Day Adventists and Jehovah’s Witnesses were born from “The Great Disappointment” of 1844. The shared Millerite heritage and the influence of early Adventist teachings on Charles Taze Russell, the founder of Jehovah's Witnesses, contributed to the similarities in their beliefs about the state of the dead.[5]

What helped convince me that humans comprise two parts, the body (material part) and the soul/spirit (immaterial part)? When I was still an Adventist, there was a passage in the New Testament that helped me regain interest in studying again my perspective on the nature of death. This passage is Hebrews 12:22-23, which says:

Hebrews 12:22-23 (ESV) "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect."

The writer of Hebrews compares the fear and limitations of the old covenant at Mt. Sinai with the joy and intimacy of the new covenant at Mount Zion. In God's presence, we are surrounded by a great assembly that includes angels and the redeemed church of the firstborn. Through faith, we behold God's transcendent glory, and the "spirits of the righteous made perfect," according to the Bible scholars are referring to the Old Testament saints mentioned in Hebrews chapter 11, justified by faith, and anticipating the resurrection. And Jesus who fulfills the role of the Mediator of the new covenant within this assembly. The SDA Bible Commentary explains that "The writer here speaks figuratively of living Christians as being assembled about the throne of God in heaven, a great gathering of the church invisible."[6]

If "gathering of the church invisible" is mentioned in Hebrews 12:22-24, we can be assured that the "spirits of the righteous made perfect" refer to none other than the spirits or souls of the faithful believers who have passed away and are now in the presence of the Lord in heaven. This is not difficult for SDAs to accept because they believe that when a person dies, according to Ecclesiastes 12:7, their spirit separates and returns to God who gave it, while their earthly body returns to the earth.

Ecclesiastes 12:7 (ESV) "And the dust returns to the earth as it was, and the spirit returns to God who gave it."

Isn't it obvious to the SDAs that Ecclesiastes 12:7 contradicts their belief in monism? Doesn't it go against their belief that no immaterial spirit survives after death? And haven't they noticed that it also states that the spirit comes from God who gave it? Now, the next question is, when did God give humans the spirit? The spirit of man that returns to God when he dies is the same as the "breath of life" that God breathed into Adam, bringing him to life from the dust.

Genesis 2:7 (ESV) "Then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature."

In Job 32:8, the "spirit" of man is referred to as the "breath" of God.

Job 32:8 (ESV) "But it is the spirit in man, the breath of the Almighty, that makes him understand."

Even the official website of the SDA church agrees that the "spirit" that separates when a person dies is the same as the "breath of life" in Genesis 2:7,

"A person’s “spirit” is his or her life force. This refers to the breath of life God breathed into Adam (Genesis 2:7), and into each of us. This life force comes from God (Isaiah 42:5) and goes back to Him when we die (Ecclesiastes 12:7; Psalm 104:29; Acts 7:59).[7]

If this is the case, then why is it so difficult for SDAs to accept that the "spirits of the righteous made perfect" in Hebrews 12:23 are the same "spirit" that separates when a person dies (Eccl. 12:7) and the same "breath of life" that God breathed into Adam's nostrils (Gen. 2:7)?

It's embarrassing to say, but the truth is that SDA theologians twist the explanation of Hebrews 12:23 to fit their theology and avoid acknowledging that the "spirit" remains alive after the earthly body dies. They cling to this interpretation even if it goes against the truth to avoid embarrassment.  Let's consider once again the SDA Bible Commentary's explanation about what "spirits of the righteous made perfect" in Hebrews 12:23 means to them:

"In this same figurative sense living Christians find “the spirits” of all other “just men made perfect” assembled there in spirit, not in an imaginary disembodied state. To make “the spirits of just men made perfect” refer to supposedly disembodied “spirits” would be to set the writer of Hebrews at variance with the clear statements of the Holy Scriptures concerning the state of man in death."[8]

According to this interpretation, "the spirits of the righteous made perfect" supposedly refers not to the disembodied spirits of deceased believers but merely to their presence, which, although physically absent, is spiritually present in heaven. However, this is not what the passage actually says. SDA theologians have twisted its true meaning. Instead of addressing the actual “spirits of just men made perfect,” they have reinterpreted it as “spiritually present men made perfect.” To avoid admitting that their doctrine is wrong, they have altered the word of God rather than accepting what is written and inspired by the Holy Spirit. They changed the noun "spirits" to the adverb "spiritually."

The SDA church faces significant problems with its theology of salvation, leading to confusion and differing understandings among its members. Regarding the manipulation of Hebrews 12:23, they claim that the "spirits of just men made perfect" refers to living believers on earth, thus denying that it means disembodied spirits. According to their SDA Bible Commentary, the "just men made perfect" supposedly refers to spiritually "mature Christians"[9] still living on earth. Such an interpretation, contradicting the truth, will only lead to more confusion because even mature Christians on earth, including those in the SDA, still sin. Therefore, how can they be referred to as "just men made perfect"? The correct biblical doctrine of sanctification among evangelical Christians never teaches that mature Christians still living on this earth are actually made perfect or righteous. Additionally, "made perfect" in Greek, τετελειωμένων (teteleiōmenōn), is a passive verb, indicating that these "spirits" are receiving the action (perfection) rather than achieving it themselves. For Christians still living on earth, they are only considered righteous, justified, sanctified, or perfect in a positional sense, but not ontologically perfect. The perfection of Christians is solely credited based on their union with the perfection and righteousness of Christ through faith (1 Corinthians 1:30). Hebrews 10:14 provides clarity on this matter:

Hebrews 10:14 (ESV) "For by a single offering he has perfected for all time those who are being sanctified."

According to this text, all Christians are considered "perfected for all time" through their faith and union with the righteousness of Jesus, due to their relationship with Christ. However, they are not yet actually "made perfect" because they are still in the process of "being sanctified."

Therefore, the interpretation of the SDA Bible Commentary regarding the identity of the "spirits of just men made perfect" is incorrect. It cannot refer to mature Christians who are still alive on earth. Based on our analysis, the "spirits of just men made perfect" specifically refer to the disembodied souls or spirits of the faithful servants of God in the Old Testament who remained faithful to the Lord unto death (Eccl. 12:7; Heb. 11). In this section, we have also proven that the monism of Seventh-day Adventists is incorrect because humans are actually composed of two unified parts: the material physical body and the immaterial soul or spirit, which continues to exist after the physical body dies.  This is clearly taught even in the New Testament, where faithful servants of God commend their "spirit" to God at the brink of death.

Moses and Elijah:

Matthew 17:1-8: The transfiguration of Jesus, where Moses and Elijah appear and speak with Him, suggests that these figures are conscious after death.

David and Jesus:

David prayed, with words later quoted by Jesus on the cross, "Into your hand, I commit my spirit" (Psalm 31:5; cf. Luke 23:46).

Stephen:

Acts 7:59 (ESV) "And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.”

The stoning of Stephen, where he sees Jesus standing at the right hand of God and praying for his spirit to be received, indicates consciousness after death. Therefore, dichotomy/dualism is more biblical than monism.

Biblical Arguments for Soul/Spirit Consciousness vs. Soul-Sleep

The biblical terms "soul" (Hebrew: nephesh; Greek: psychē) and "spirit" (Hebrew: rûach; Greek: pneuma) are used interchangeably in certain instances when we analyze their usage. The interchangeable use of these terms explains why individuals who have passed away and entered heaven or hell can be called either "spirits,"

Hebrews 12:23, "the spirits of the righteous made perfect";

1 Peter 3:19, "spirits in prison"

or "souls," 

Revelation 6:9, "the souls of those who had been slain for the word of God and for the witness they had borne"; 

Revelation 20:4, "the souls of those who had been beheaded for the testimony of Jesus".

The terms for soul and spirit differ notably in at least one significant aspect. The Hebrew word "nephesh" for "soul" and the Greek word "psychē" can sometimes refer to the entire person (Gen. 46:26; Rom. 13:1). In contrast, the terms for spirit (Heb. "ruach"; Gk. "pneuma") are not used in this way.

Earlier, we established in the Argument for Dichotomy vs. Monism section that Dichotomy is biblical. In fact, there are numerous passages in the Bible, including those in the Old Testament, that attest to the separation of the body and soul/spirit. Here are some examples:

Genesis 35:18 (ESV) "And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin."

1 Kings 17:21-22 (NKJV) "And he stretched himself out on the child three times, and cried out to the LORD and said, “O LORD my God, I pray, let this child’s soul come back to him.” Then the LORD heard the voice of Elijah, and the soul of the child came back to him, and he revived."

Ecclesiastes 12:7 (ESV) "And the dust returns to the earth as it was, and the spirit returns to God. who gave it."

We can also observe in the mentioned verses that even in the Old Testament, "soul" and "spirit" are used interchangeably when describing the separation of the soul at the time of death.

If that's the case, the argument often used by some Seventh-day Adventists in Genesis 2:7 that Adam became a "living soul," therefore implying that Adam himself was called a soul even though he had flesh and bones, is not strong. As mentioned earlier, the Hebrew word "nephesh" for "soul" and the Greek word "psychē" can sometimes refer to the entire person (Gen. 46:26; Rom. 13:1). In contrast, the terms for spirit (Hebrew "ruach"; Greek "pneuma") are not used in this manner. Therefore, anyone using Genesis 2:7 as a basis against the belief that an immaterial spirit or soul survives after death is mistaken this is because we also believe that, in the context of Adam's creation, the word "soul" specifically refers to Adam's humanity.

In the New Testament, the teaching of dichotomy/dualism became clearer and explicitly taught us the nature of death. If asked, SDAs typically understand death as the cessation of breathing. However, upon examining the Scriptures, especially in the New Testament, it clarifies for us what death truly is. According to James 2:26, death is the separation of body and soul/spirit:

James 2:26 (ESV) "For as the body apart from the spirit is dead, so also faith apart from works is dead."

James 2:26 once again affirms the concept of dichotomy/dualism over monism. Even Seventh-day Adventists (SDAs) would grasp this, as they often cite James 2:26 in other contexts to argue that obedience to the Ten Commandments is a result of faith. However, it's crucial that they also acknowledge the truth that humans are composed of both body and spirit, as the body is lifeless without the spirit. These are just a few of the numerous Bible verses demonstrating that humans are comprised of body and soul/spirit. 

Moving forward in our study, we will examine from Scripture whether the soul/spirit remains conscious after separating from a deceased person's body. SDAs may argue that yes, a soul or spirit separates from a person when they die, but this does not necessarily mean it retains consciousness like a living person does. To explore this issue further, we could revisit the phrase "spirits of the righteous made perfect" in Hebrews 12:23 as our case study. Assuming these are indeed the spirits of deceased individuals, supported by Ecclesiastes 12:7 which states that the spirit of the deceased returns to God in heaven, the question remains: are they conscious? Do they possess their own minds? Can they think and communicate in that state? Since we established earlier based on Scripture that the "spirits of the righteous made perfect" in Hebrews 12:23 refer to the disembodied spirits of Old Testament people of God mentioned in Hebrews 11, the question now is: what does Scripture say as evidence that they are conscious beings with minds and emotions? There are verses in the New Testament that indicate they are conscious, here are some of the examples:

Revelation 6:9-11 (ESV) "When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” Then they were each given a white robe and told to rest a little longer until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been."

This passage depicts the souls of martyrs under the altar, crying out for justice, indicating they are conscious. The souls/spirits mentioned here are disembodied souls or spirits "who had been slain" as martyrs of God. We are sure that they have left their deceased bodies on earth but these souls/spirits continue to live in the presence of God in heaven. Of course, their dead bodies on earth are not conscious, but their souls/spirits are alive in heaven and aware. Firstly, "they cried with a loud voice" indicates the intensity and urgency of their plea, showing their emotions or feelings. Secondly, "How long before you will judge and avenge" reflects the martyrs’ longing for divine justice and vindication, demonstrating their memory of their suffering and conscious desire for justice against their persecutors. 

How about Ecclesiastes 9:5, 10, which Seventh-day Adventists often use to support their view of soul sleep, teaching that the deceased are unconscious, without knowledge or feelings? 

Ecclesiastes 9:5, 10 (ESV) "For the living know that they will die, but the dead know nothing, and they have no more reward, for the memory of them is forgotten. Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going."

They appear correct if you don't read the immediate context referring to those who have no knowledge, which pertains not to the soul/spirit returning to God but rather to the body returning to dust, as stated in the following verse, Ecclesiastes 9:6. In the context of "under the Sun," the discussion is about the earthly realm, not the presence of God in heaven.

Ecclesiastes 9:6 (ESV) "Their love and their hate and their envy have already perished, and forever they have no more share in all that is done under the sun."

Remember that according to the Bible, death is the separation of body and spirit/soul (James 2:26). Therefore, once your spirit separates from the body, you know nothing.

Next, let's examine another Bible account that demonstrates the consciousness of the disembodied soul/spirit. We can read about this in Luke 16:19-31 the parable of the rich man and Lazarus which describes both individuals as being conscious after death, with the rich man experiencing torment and Lazarus being comforted.

1. Conscious Awareness: Both Lazarus and the rich man are portrayed as being aware of their surroundings and conditions after death. Lazarus finds comfort in Abraham's bosom, while the rich man experiences torment in Hades (Luke 16:22-24).

2. Communication: The rich man and Abraham engage in conversation, indicating that these souls are not only conscious but also capable of communication (Luke 16:24-31).

3. Memory and Regret: The rich man remembers his life on earth and expresses regret for his actions, demonstrating that the soul retains memory and emotions after death (Luke 16:25, 27-28).

4. Moral Consequences: The parable underscores the moral consequences of one's actions in life, suggesting that the soul's experiences after death are a continuation of its earthly existence.

These elements collectively suggest that the soul remains conscious and aware after death, contradicting the SDA's concept of "soul sleep" or unconscious existence.

Another consideration is, that if disembodied spirits know nothing and are unconscious, how can Paul say that to die is gain? 

Philippians 1:21 (ESV) "For to me to live is Christ, and to die is gain."

What did he gain if he died unconscious? What is Paul's reasoning for stating that being dead and being with the Lord is better if the soul/spirit is unconscious?

Philippians 1:23 (ESV) "I am hard-pressed between the two. My desire is to depart and be with Christ, for that is far better."

Paul expresses a desire to depart or to die and be with Christ, which he considers “far better,” implying a conscious presence with Christ after death.

He reiterates the same point in his letter to the Corinthian church with these words:

2 Corinthians 5:1, 6, 8 (ESV) "For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. . . So we are always of good courage. We know that while we are at home in the body we are away from the Lord. . . Yes, we are of good courage, and we would rather be away from the body and at home with the Lord."

How can these disembodied souls/spirits of God's faithful ones experience the joy and happiness of God's presence as a reward for their faithfulness in heaven if they are unconscious?

Biblical Arguments for the Immortality of the Soul/Spirit vs. Greek Philosophy

Seventh-day Adventists often argue against the immortality of the soul, claiming it is not biblical teaching but rather originates from paganism and Greek philosophy, such as Plato's concepts of dualism and the immortality of the soul. But this is the SDA's weakest argument against the biblical doctrine of the immortality of the soul. This argument is weak because the concepts of biblical immortality of the soul and the immortality of the soul in Platonic Greek philosophy are fundamentally different.

Dr. Norman Geisler explained the significant differences between them:

“Greek and Christian concepts of immortality differ. According to an ancient Greek concept of immortality (e.g., *Plato), human beings are a soul and only have a body. The soul is to the body what a rider is to a horse. Salvation is in part deliverance from the body, which is the prison of the soul. There is a basic duality of soul and soma (body).”[10]

Plato believed that the soul is inherently immortal and indestructible, existing before birth and continuing after death. His theory includes metempsychosis, or the transmigration of souls, where the soul is reborn into new bodies over successive lifetimes. [11]

In contrast, Christian theology teaches that the soul is created by God and is not inherently immortal. Its immortality is a gift from God. Christians view humans as unified entities of body and soul, not as naturally separate. The Bible teaches that immortality is achieved through the resurrection of the body at the end of times, where the soul and body will be reunited in a glorified state. Immortality is considered a gift of grace, not something attained through human effort or philosophical understanding. Christians do not necessarily agree with the Platonic idea that human souls are inherently immortal, but many believe that through God's power, the human soul can endure between death and resurrection. According to this view, humans possess a form of dependent immortality granted by God. See also timelessness; eternity/everlasting.

In summary, for Plato, the soul is inherently immortal, existing eternally and undergoing cycles of rebirth, with its immortality tied to its ability to understand eternal truths. In Christianity, however, the soul’s immortality is a gift from God, achieved through the resurrection of the body and eternal life granted by faith in Jesus Christ.

Here are some Bible verses that support the Christian doctrine of the immortality of the soul:

Matthew 10:28 (ESV) "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell."

This verse distinguishes between the body and the soul, implying that the soul continues to exist even if the body is killed. It suggests that the soul has an existence beyond physical death and that it is under God's sovereign control.

Luke 23:43 (ESV) "And he said to him, “Truly, I say to you, today you will be with me in paradise.”

Jesus’ promise to the thief on the cross indicates an immediate continuation of the soul's existence in a conscious state after death. It suggests that after physical death, believers are with Christ in a state of blessedness. Seventh-day Adventists often reinterpret Jesus' promise to the criminal beside Him by arguing that the comma should be placed after the word "today" rather than before. They claim that "today" refers to the timing of Jesus' promise, not the event of being taken to Paradise immediately after death.

However, their argument is flawed because there were no commas in the original Greek text. Even without a comma, it is clear that the word "today" refers to the event of being immediately taken to Paradise by Jesus. In Greek, when Jesus says, "Truly, I say to you," He emphasizes the certainty and importance of His statement with “Ἀμήν λέγω σοι” (Amēn legō soi). The word “today,” or “σήμερον” (sēmeron), indicates the immediacy of the promise. Therefore, the "comma argument" used by SDAs is irrelevant and misleading, steering people away from the true meaning of Jesus' promise to believers.

The final passage is found in John 11:25-26:

John 11:25-26 (ESV) "Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he dies, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?”

Jesus declares that those who believe in Him will live even if they die and that they will never truly die. The Greek word used here is οὐ μή (ou mḗ) a double negative expression strengthening the denial, meaning not at all, no never.[12] points to the promise of eternal life and the soul's immortality for believers.

Conclusion:

Our study of Matthew 10:28 has made it clear that the Lord Jesus' promise to believers of eternal life and future resurrection on the last day to attain immortality remains steadfast despite the misguided distortions by some SDAs to defend their erroneous doctrine of monism or soul sleep. Jesus' promise in Matthew 10:28 is strong and unequivocal.

Let's demonstrate the three important biblical arguments that serve as pillars to prove that the Bible teaches the immortality of the soul. These three pillars are:

1.) Biblical Arguments for Dichotomy/Dualism vs. Monism

2.) Biblical Arguments for Soul/Spirit Consciousness vs. Soul-Sleep

3.) Biblical Arguments for the Immortality of the Soul/Spirit vs. Greek Philosophy

It also became clear in our study that the doctrine of the immortality of the soul in Christianity emphasizes that the soul, created by God, continues to exist after physical death. It lives in a conscious state, either in the presence of God or separated from Him, depending on one's faith in Jesus Christ. This belief is rooted in the understanding that eternal life is a gift from God, granted through faith in Jesus, and involves both the soul's ongoing existence and the eventual resurrection of the body. These scriptures collectively reinforce the belief in a continued, conscious existence after death, affirming the soul’s immortality as a key tenet of the Christian faith.

I pray that Seventh-day Adventists may keep their minds open to reexamine our discussed issues. I thank the Lord for His compassion, as His grace has opened my blinded eyes and heart to the truth. If the Lord has done this for me, why wouldn't He also do it for the SDAs?

NATURE OF MAN: GIVEN BREATH OR SPIRIT?

Fundamental Belief #7. Nature of Man—Man, and woman were made in the image of God with individuality, the power, and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position under God. The image of God in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another and to care for their environment.

How one understands the nature of man interacts with a number of important doctrines including: 

• What happened when Adam and Eve sinned
• How the sin of Adam impacts the human race
• How the incarnation and sacrifice of Jesus impact the human race
• What it means to be “born again”
• The meaning and role of sanctification
• What happens when believers die

Before we dive into the troublesome aspects of this doctrinal statement, I would first like to address the aspects of this belief that are shared in common with mainstream Christianity.

Orthodox Christians would all agree that man and woman are created in the image of God, created for the glory of God, and are called to love Him and to love one another. Orthodox Christians would also agree that God in Christ reconciled the world to Himself.

There will be some differences of opinion within Christianity, however, regarding the emphasis on free will in the first two statements of this passage. Nevertheless, these statements are not outside of the range of beliefs found within orthodox Christianity.

This fundamental belief, however, claims that each person is an indivisible unity of body, mind and spirit. The idea that these aspects of a person are indivisible is hard to reconcile with the Biblical claim that “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.(Heb 4:12 ESV). If the spirit can be separated from the soul as distinctly as joints from marrow, it is very hard to maintain that the body, mind, and spirit are indivisible. Adventist doctrine clearly departs from Scripture alone in this aspect of their belief statement.

This claim that body, mind, and spirit are indivisible is also strongly countered in Scripture in passages stating that the spirit returns to God or is being commended to God.

“You hide Your face, they are dismayed; You take away their spirit, they expire and return to their dust” (Psalm 104:29).

“Then the dust will return to the earth as it was, and the spirit will return to God who gave it” (Ecclesiastes 12:7).

“He, however, took her by the hand and called, saying, ‘Child, arise!’ And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat” (Luke 8:54-55).

Adventists claim the spirit is one’s “breath” or “life force”, but Scripture denies this interpretation as well: “He was deeply moved in spirit and troubled, and said, ‘Where have you laid him?’” (Jn. 11:33b-34).

Let’s dig deeper into the Adventist claim that the soul (a living person) = spirit (breath) plus a physical body.

Generally, Adventism will draw this interpretation from Genesis 2:7: “Then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.”

Adventists correctly point out that the words for breath and spirit are the same. As a result, they conclude that spirit only refers to breath and that the Bible does not “speak of the spirit as an entity which can exist independent of our physical nature. We are not made of independent parts temporarily connected, but of body, soul, and spirit in one indivisible whole…Neither in the Old Testament nor the New Testament does ruach or pneuma refer to an intelligent entity capable of existence apart from the body”. (http://ssnet.org/lessons/99b/less04.html)

Let’s compare the Adventist claims with the Bible.

And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell (Matt 20:28).

According to Jesus, the body and the soul can be separated, since it is possible to kill the body but not the soul. The Adventist claim that body, soul, and spirit are indivisible is a direct contradiction to the teaching of Scripture.

A thorough examination of the New Testament passages regarding our spirit reveals just how inadequate the Adventist explanation of spirit=breath truly is.

The Spirit Himself testifies with our spirit that we are children of God (Romans 8:16).

Does it make any sense that the Holy Spirit testifies to our breath? The implication of this verse is clearly that our spirit is just as real and living as the Holy Spirit is.

For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so, the thoughts of God no one knows except the Spirit of God (1 Corinthians 2:11).

Is the spirit of man really breath? How can breath know anything? Why is man’s spirit compared to God’s Spirit if man’s spirit is only a breath?

I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus (1 Corinthians 5:5).

Once again there is a clear divisible distinction made between flesh (body) and spirit. Would calling man’s spirit his “breath” make any sense here?

Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).

If our spirit is just breath, how can it be defiled? Was Paul just being redundant with his statement here?

For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; in which also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water (I Peter 3:18-20).

What and where are these imprisoned breaths?

The grace of our Lord Jesus Christ be with your spirit, brethren. Amen (Galatians 6:18).

Does it make sense for God’s grace to be with our breath?

The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband (1 Corinthians 7:34).

Here is yet another example of a distinction being made between flesh/body and spirit.

The Adventist teaching regarding man’s spirit is incomplete and ignores significant aspects of the New Testament. The Bible plainly teaches that the spirit can be separated and distinct from the soul and body. The language of Scripture is incompatible with the Adventist explanation that the spirit is merely breath.

Influence on Adventist Health Message

Adventist doctrine regarding the unity of body, mind, and spirit also impacts their understanding and teaching on health. Because Adventists believe that these are inseparable, anything that impacts the well-being of the body also impacts one’s spiritual life. This is a key reason for Adventist teaching and practices regarding diet; the foods one chooses to eat can inflame sinful urges or produce a more spiritual state of being for the person. Bad physical health inevitably impacts the person’s spiritual health. Despite claims to the contrary, diet is always a moral issue for those espousing this belief. Adapting one’s diet to more closely conform to the teachings of Ellen White is necessary if one seeks to improve their spiritual condition and ultimately achieve salvation.

Continuing further into this belief statement, Adventist doctrine distorts the result of the fall. Notice carefully what the section says and, even more importantly, what it doesn’t say. It says that we are born with weakness and a tendency toward sin; it does not say that we are born in sin (Isa 51:5), that we are dead in our sin (Eph. 2:1), that we are fully condemned as a result of Adam’s sin (Rom. 5:18).

“Behold, I was brought forth in iniquity, And in sin, my mother conceived me.” (Is. 51:5).

“And you were dead in your trespasses and sins” (Eph. 2:1).

“So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men” (Rom. 5:18).

The denial of an immaterial human spirit and of original sin leads to a number of spurious and heretical doctrines. First is the idea that Jesus was born with a sinful (or fallen) nature but did not sin. The corollary to this teaching is that man can also learn to live without sinning.

This doctrine also denies any real change in us as a result of the new birth; if we were the same as Jesus before our new birth, there is no reason for a literal change in us as a result of that birth. There is no understanding that we are actually born dead spiritually before we are made alive through rebirth in Jesus. Being “born-again” becomes nothing more than a decision about today. Within SDA doctrine, that decision is primarily about committing to obeying the Law-particularly the 7th-day Sabbath.

Without any real change occurring from being born again, it is very hard to have any basis for salvational assurance.

This just as easily turns into a decision a short time later to no longer obey the Law. In the most extreme interpretation, any willful disobedience undoes one’s status with God, requiring a new, or renewed, decision to obey again. Without any real change occurring from being born again, it is very hard to have any basis for salvational assurance. This links directly to the next concept, the meaning and role of sanctification. Justification and sanctification can be confused or confounded. This often happens within Adventist teaching on the doctrine. While we will explore this in far more detail in the discussions of Fundamental Beliefs 10 and 11, it is useful to see how this is also linked to an understanding of the nature of man and the meaning of being born again.

Justification is the gift from God whereby a believer’s standing with God is based solely on being counted as having the righteousness of Christ. Sanctification is the fruit of the Spirit operating in the life of a believer. Salvation is completely and only based on justification. Sanctification can be presented as the required evidence flowing from justification or as the next step in salvation after justification. Both of these are flawed concepts that make salvation about our lives rather than God’s gift. However, when being “born again” is incorrectly understood as a decision to obey, sanctification takes center stage as the source for one’s standing with God.

Impact on Doctrine of Death

Finally, we reach the impact that the doctrine of the nature of man has on our state after death. We will discuss this further in Fundamental Belief #26, but it is important to see how it is intertwined with the belief about body, mind, and spirit being inseparable and the related denial of any inner change occurring as part of being born again. Adventists are slightly misleading when they claim that they believe in “soul sleep” or an “unconscious” state between death and resurrection. In both sleep and unconsciousness, the body and brain continue to operate, albeit with reduced awareness of our surroundings. For instance, people still experience pain and likely pleasure when asleep or unconscious. These are not accurate descriptions of what SDAs teach about what occurs after death. According to SDA doctrine on the nature of man, when death occurs the inseparable body, mind, and spirit all cease–the body, mind, and spirit are all equally dead. 

Source: https://blog.lifeassuranceministries.org/2023/03/02/9-nature-of-man-given-breath-or-spirit/

WHAT HAPPENS WHEN WE DIE?

A friend asked me one day how I explained two things: the Seventh-day Adventist teaching about the death and assumed resurrection of Moses and Jesus' story of the rich man and Lazarus (Luke 16:19-31). As I considered how best to answer these questions, I realized one must first lay a foundation for understanding death from a biblical perspective. In this study I will build a case for the orthodox Christian view of death; then I will deal with the two questions my friend asked.

Breath or being?

The word translated "spirit" in English is the Greek word pneuma in the New Testament and the Hebrew word ruach in the Old Testament. Most of us grew up being told that these words usually mean "breath" when used in the Bible. These Greek and Hebrew words certainly can mean "breath" or "wind" in the right context, but that's not how they are usually used in the Bible.

In proper biblical hermeneutics, context always determines the meaning of a word.

According to Zodhiates' well-respected Greek lexicon The Complete Word Study Dictionary, when "spirit" [pneuma/ruach] is used in the Bible, it usually has one of the following three meanings:

1. Man's immaterial nature which enables him to communicate with God, who is also spirit.

2. An incorporeal, immaterial being, such as an angel.

3. The Holy Spirit.

Try an experiment to test the context of "spirit". Read the following verses and substitute the word "breath" every time you see the underlined words "spirit" or "Spirit":

Proverbs 20:27 – The spirit [ruach] of man is the lamp of the LORD, Searching all the innermost parts of his being.

Romans 8:15-16 – For you have not received a spirit [pneuma] of slavery leading to fear again, but you have received a spirit [pneuma] of adoption as sons by which we cry out, "Abba! Father!" The Spirit [pneuma] Himself testifies with our spirit [pneuma] that we are children of God.

Hebrews 12:9 – Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits [pneuma], and live?

John 3:5-7 – Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit [pneuma] he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit [pneuma] is spirit [pneuma]. Do not be amazed that I said to you, 'You must be born again.'"

Simply put, "spirit" does not usually mean "breath" as used in the Bible. The suggestion that it does is a falsehood that not only violates context, but it also violates at least three essential Christian doctrines:

1. The new birth. I listed John 3:5-7 last in the above list in order to highlight its essential message of the Gospel. If we boiled the Bible down to its most basic essence, it is this: man sinned and experienced spiritual death. Since then we have all been born dead in our sins, separated from God, and in need of a Savior. Jesus paid the price for our sin and offers us life and relationship with God. When we come to faith, our dead spirit is regenerated and is now able to commune with God's Spirit. Our dead spirits are born again of the Spirit, and we have eternal life as a present possession. The new birth is not merely metaphor; it is the essence of salvation and is central to the Gospel message. If we interpret our spirits to be mere "breath", we have destroyed the reality of a new birth and spiritual life. To say that our "breath" is born again is contrary to what the Bible teaches and is destructive to our understanding of what it means to be saved.

2. God's being. Insisting that pneuma/ruach mean "breath" in the Bible violates the Christian concept of God's being. God is pure spirit—an incorporeal, immaterial being. That's what Jesus says in John 4:24: "God is spirit, and those who worship Him must worship in spirit and truth." In fact, Jesus is reinforcing the same teaching he delivered to Nicodemus in chapter 3. He is implying that because God is spirit, those who worship him must have a spirit that is alive to do so. Once again, if you insert "breath" into what Jesus is saying, His words become complete nonsense.

3. The identity of the Holy Spirit. Insisting that pneuma/ruach mean "breath" in the Bible infringes upon the personhood of the Holy Spirit. "Holy Spirit" is hagios pneuma in the Greek. So if we insist that pneuma must mean "breath" we end up with the "Holy Breath". This interpretation would be closer to the Jehovah's Witness' idea that the Holy Spirit is merely a force than the Biblical teaching that He is a person.

What happens when we die?

The next logical question is, "If our spirit is not merely our breath, what happens to the body and the spirit when we die?"

The condition of the body at death is not the same as the condition of the spirit. The Bible often refers to death by the euphemism "sleep". However, that euphemism is only applied to the body, never to the spirit. "Sleep" describes the appearance of the body at death, but not the state of the spirit. "Sleep" further promises that the body will rise again.

According to Scripture, at death the spirit departs the body and returns to God where it is consciously with the Lord. At the second coming God will bring those spirits of the departed saints with Him when He comes and raise up for them imperishable bodies in the resurrection.

Look at the following texts:

At death the spirit departs the body.

Luke 8:53-55 – And they began laughing at Him, knowing that she had died. He, however, took her by the hand and called, saying, "Child, arise!" And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat.

James 2:26 – For just as the body without the spirit is dead, so also faith without works is dead.

The absence of the spirit is the definition of death.

The spirit returns to God.

Ecclesiastes 12:5-7 – Furthermore, men are afraid of a high place and of terrors on the road; the almond tree blossoms, the grasshopper drags himself along, and the caperberry is ineffective. For man goes to his eternal home while mourners go about in the street. Remember Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; then the dust will return to the earth as it was, and the spirit will return to God who gave it.

Notice that this text speaks of man, not breath, going to "his eternal home".

Acts 7:59-60 – They went on stoning Stephen as he called on the Lord and said, "Lord Jesus, receive my spirit!" Then falling on his knees, he cried out with a loud voice, "Lord, do not hold this sin against them!" Having said this, he fell asleep.

Again, it makes little or no sense to insert "breath" here. Stephen is asking Jesus to receive that immaterial part of him that departs the body when the body sleeps in death.

The spirit is consciously with the Lord.

Revelation 6:9-11 – When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; and they cried out with a loud voice, saying, "How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?" And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also.

Even if there are symbolic elements in this passage, God would not use an example that is a satanic lie to teach something that is true. However much of this passage might be symbolic, it is clear that the Bible depicts departed saints as being consciously in the presence of the Lord.

At the second coming God will bring those departed saints with Him when He comes.

1 Thessalonians 4:13-14 – But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.

I have been to Adventist funerals where verses 13 and 15 are read, but verse 14 is skipped over as if it did not exist. It's inconvenient to Adventist theology to have the departed saints coming with Jesus when He comes.

He will then raise up for them imperishable bodies in the resurrection.

1 Thessalonians 4:15-16 – For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.

1 Corinthians 15:52 – …in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

All of the texts above support the idea that the human spirit is other than breath and survives death. Now we will examine two of the strongest New Testament didactic (teaching) passages dealing with death.

Absent from the body; present with the Lord

We will begin by examining 2 Corinthians 5:1-9.

2 Corinthians 5:1 – For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens.

Paul here uses the symbolism of a tent to represent our current perishable bodies. A tent is not a permanent dwelling. It's easily torn down, just like these bodies. But the good news is that we can look forward to having, at the resurrection, an imperishable body from Heaven that is permanent and will never be torn down.

2 Corinthians 5:2-4 – For indeed in this house we groan, longing to be clothed with our dwelling from heaven, inasmuch as we, having put it on, will not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life.

Those who have departed are said to be "unclothed". The idea that we can be "unclothed" strongly suggests that there is something real there to unclothe, namely our spirit. To be spirit without body is not a natural state. The Christian worldview is not platonic, but very physical. What we look forward to is the final state when we will again be clothed—this time with our imperishable eternal bodies.

2 Corinthians 5:5-9 – Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord—for we walk by faith, not by sight—we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.

This passage is the source of the oft-repeated Christian refrain, "Absent from the body, present with Lord". The plain meaning of the text is clear: when we are in these bodies, we are absent from the Lord. When we are absent from these bodies, we are at home with the Lord. If we don't have spirits, but only breath as Adventist doctrine teaches, how could we possibly be absent from our body and at home with the Lord? The only way Paul's thought makes any sense at all is if we have a real spirit that can be absent from the body and be with Christ awaiting the resurrection.

Notice also two other very important things:

1. Paul says he would actually "prefer…to be absent from the body"! This statement can only make sense if he is consciously with Christ. Paul can't possibly be saying he would prefer to be non-existent or unconscious. Further, Paul is not just looking forward to the second coming and the resurrection because he specifically speaks about a time when he is absent from the body and at home with the Lord. This presence with the Lord can't refer to the resurrection because Paul states he is absent from the body. Paul is describing a conscious existence, absent from the body but present with the Lord, which he sees as preferable.

2. Paul indicates that it is possible to be pleasing (the Greek word is present tense and active voice) to the Lord when in the body or absent from the body. The only way we could actively be pleasing to the Lord when absent from the body is if we are conscious and active in some way. To say that Paul is talking about a non-existent or unconscious state makes his teaching nonsense; rather, he specifically refers to being absent from the body.

To die is gain

Paul's teaching in II Corinthians 5:1-9 is consistent with his teaching elsewhere in Scripture. In II Corinthians we saw that to be absent from the body is to be present with the Lord and that we can continue to be pleasing to the Lord when absent from the body. Philippians 1:21-26 picks up on the same themes, but in a much more personal way. Paul is in prison and possibly facing death.

Philippians 1:21 – For to me, to live is Christ and to die is gain.

Paul sees death not as a non-existent state, but as a state that can actually be described as "gain".

Philippians 1:22 – But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose.

In fact, Paul is so eager to be with the Lord that he can barely choose which possibility he prefers, living or dying. Also note that there is no indication at all that the options are living on in the flesh or being non-existent. Rather the most natural way to understand Paul's dilemma is to understand the possibilities as living on in the flesh or living on in the spirit.Philippians 1:23 – But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better;

Both possibilities, living on in the flesh or living on in the spirit, are desirable to Paul. Paul knows that if he remains in the flesh he will be able to continue his work and serve the fledgling church. He also knows, however, that being with Christ is a far better thing. The only way that being with Christ can be considered better than continuing on in this life is if it is a conscious existence with Christ.

Philippians 1:24 – …yet to remain on in the flesh is more necessary for your sake.

Again, ask yourself, "What is the direct contrast to 'remain on in the flesh'?" The most direct contrast is to "depart in the spirit".

Philippians 1:25-26 – Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, so that your proud confidence in me may abound in Christ Jesus through my coming to you again.

As badly as he wants to depart and be with Christ, Paul instead accepts that he will remain and continue the work. This entire passage, including the choice Paul faces, is predicated upon the biblical teaching that to be absent from the body is to be present with the Lord. As Christians, it is very comforting to know that to die is gain—to be in the very presence of our Lord.

What about Ecclesiastes 9:5?

"The dead know nothing." We have probably all heard that phrase dozens of times, and most of us believed that that was the definitive statement on the state of the dead. But what does this partial quote from Ecclesiastes 9:5 really mean when examined in context?

First we must consider the context of the immediate passage. Then we must consider the context of the book, the contextual implication of the type of literature, its context within its testament, and lastly its context within the whole Bible. Only then can we say that we have examined the context of the text. As we trace the context of Ecclesiastes 9:5 through each ring of the hermeneutical spiral it will become evident that this passage, as we were taught it, was ripped from its context at every level of the hermeneutical spiral.

Context is everything

Read Ecclesiastes 9:1-9 to see the passage in which verse 5 is embedded. The context of the passage is that the dead have no more part in anything "under the sun" (i.e. anything that is done in this world). Christians do not believe that the dead are roaming the earth as spirits. Christians do not believe in ghosts or seances or any other form of spiritualism. The dead are either with the Lord or in Sheol awaiting judgment. They are not here on earth "under the sun," and they are no longer directly involved with the activities of this world.

Ecclesiastes was written by Solomon (or in the voice of Solomon) during his apostasy. The context of the entire book is the futility of life apart from God. The Hebrew word translated variously as "futile", "meaningless", or "vanity" is used 33 times in the book of Ecclesiastes, and each time it conveys the idea of hopelessness. Several passages recommend that the reader live it up: eat, drink, and be merry because this is all there is. Several passages suggest there is no difference between the destinies of the righteous and unrighteous dead.

Christians, however, don't believe that life is meaningless, and they certainly don't believe that there is no difference between the destinies of the righteous and the unrighteous. Is Ecclesiastes teaching falsehood? Absolutely not! Rather, Ecclesiastes is intended to teach us about the hopeless outlook of life apart from God, not about the state of those who have been made alive in Christ.

Furthermore, Ecclesiastes is part of what is known as "wisdom literature" which is not usually intended to be didactic doctrinal literature. Because wisdom literature is designed to portray certain truths about life in memorable, picturesque ways, we need to be very careful in drawing our doctrine primarily from wisdom literature. Rather we should use didactic passages to interpret wisdom literature.

The entire Bible is inspired; the entire Bible is true (2 Tim. 3:16); but Jesus is the ultimate revelation of God (Hebrews 1:1). The teachings of Jesus and his apostles made plain things that were mysteries in the Old Testament. This fact does not mean that the New Testament corrects the Old, only that it provides more information that expands and clarifies many things that were not fully known in the Old Testament. Some examples of things that were either mysteries or partial mysteries in the Old Testament but were more fully revealed in the New include the nature of God's Messiah, the Trinity, the Church, resurrection, and death. We have a much clearer picture of death in the New Testament than in the Old, so we must use the New Testament as our foundation for our doctrine of death.

When we begin with the solid foundation of very clear teaching that is given to the New Testament Church, we are able to interpret correctly the Old Testament, including the wisdom literature. Conversely, when a doctrine has been based largely on Old Testament wisdom literature, it is suspect because it is not grounded in the revelation of the Lord Jesus as explained in the teaching of the New Testament.

Finally, we should never interpret any passage in such a way that it contradicts something that is taught elsewhere in Scripture. The Bible is remarkably internally consistent. We know that if we ever interpret anything in such a way that it contradicts something else in the Bible, it is we, not the Bible, who are in error. This principle means we cannot interpret Ecclesiastes 9:5 in such a way as to contradict other parts of the Bible including Paul's teaching in 2 Corinthians 5 and Philippians 1.

What about Moses?

One other Adventist teaching many of us believed is that Moses was bodily resurrected from the grave with a perfect, imperishable resurrection body just like we will have some day. The biblical evidence, however, does not point to Moses being resurrected. Here is a summary of the reasons that it is highly unlikely that Moses was resurrected from the grave with a resurrection body:

1. The Bible never says that Moses was resurrected; it only says that God buried him (Deuteronomy 34:1-12).

2. The Bible specifically calls Moses "dead" (Joshua 1:1, 2).

3. The non-canonical work The Testament of Moses, alluded to in Jude 9, does not claim that Moses was resurrected with a resurrection body but that Michael the archangel buried his body.

4. Jesus is the first fruits from the dead, the first to have an imperishable resurrection body, not Moses (1 Corinthians 15:20-23). Jesus is the One who conquered death, and He is the first to rise from the grave with a resurrection body.

The rich man and Lazarus

I grew up believing that the idea of conscious existence after death was the first lie Satan ever told when he said to Eve, "Thou shalt not surely die" (Genesis 3:4). Therefore, any teacher, preacher, movie, song, TV show, or book that suggested a conscious existence after death must be satanic in that it was promoting Satan's lie and was introducing us to spiritualism. But if conscious existence at death is Satan's lie and those who teach it are false teachers, what does that say about our Lord and Savior Jesus Christ? Jesus tells a very interesting story in Luke, chapter 16:19-31, about a rich man who died and went to Hades and a poor man named Lazarus who died and went to Abraham's bosom. Read it before we discuss it.

Some try to dismiss this passage by saying, "It's only a parable, and the main point isn't the state of the dead." This may very well be only a parable, but if it is, then it is the only recorded parable of Jesus where he uses a name for one of the characters. Because of this fact, many commentators believe that Jesus is recounting actual events involving people some in the crowd would have known. Let's assume, however, that this is "only a parable".

We can say that Jesus' parables always used true-to-life illustrations to illustrate even greater spiritual truths. Jesus would not use a falsehood to illustrate a truth. Can you imagine Jesus saying, "You know that point I was making? Well, it was a true point, but the illustration I used was absolutely false. In fact, I was using an illustration that is a satanic lie to make my point. My illustration is dangerous spiritualism, but the point is still valid."

It almost feels like blasphemy to write the preceding paragraph, yet that's essentially what those who try to explain away this passage are saying once we peel away all their layers of double talk. We're talking about God in the flesh. Jesus, who is eternally God and cannot lie (Titus 1:2), would not say something that was completely false and thereby mislead generations of Christians. We're talking about the greatest Teacher, Preacher, and Prophet ever to walk among us. This is the illustration He chose, and the people in His illustration are conscious and communicative after death.

This parable isn't "spiritualism". Rather, it reflects a spiritual reality that Christ knew to be true, and the rest of the Bible confirms it. Although I would not want to make a passage like this the primary source of my doctrine, Jesus' illustration fits perfectly with the rest of His teaching and with the didactic teaching of His apostles, so I can accept this story as representing spiritual reality. I don't need or want to explain it away and dismiss it.

Conclusion

I believe we have been guilty of falsely accusing some of our Christian brothers and sisters of spiritualism for preaching and teaching things that the Bible itself preaches and teaches. I know I personally have to repent of such accusations that I have made. My accusations and judgments were made out of my own ignorance, but I bear the responsibility for that ignorance.

Based on contextual Bible study, I now believe that at death I will be consciously with the Lord awaiting the resurrection of my perfect, imperishable body. I don't know exactly what this reality means or what it will be like, but I know that, as Paul said, it will be "better by far" than this life, as rewarding and rich as this mortal existence can be.

I rest in the promise in 1 Corinthians 2:9: "Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him."