"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."
(Eccl. 9: 5)
"What man can live and not see death?
Can he deliver his soul from the power of Sheol? Selah."
(Psa. 89: 48)
Choosing an image to place at the head of a posting is sometimes time consuming. If I did not think they were of any benefit to the reader, I would not do it. I chose this image because it's statement about which coping mechanism we choose is something I have been addressing so far in this series. In this posting we will continue to look at the ways people mentally deal with the realization that they will die and compare it with the counsel the bible gives.
Keep in mind that we are expanding on the text in Isaiah 28 about many in Israel making a covenant or pact with death and Sheol and taking refuge in lies and falsehoods. For now however, let us go back to our text at the head of our last chapter posting.
"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage." (Heb 2: 14-15)
Let us first note that "render powerless" is a better translation than "destroy" since the former helps explain how the devil "had the power of death" ("power" being in both parts). The text with its key Greek words read as follows:
"Through (dia) death (thanatos) He might render powerless (katargeo) him who had the power (kratos) of death (thanatos) , that is, the devil (diabolos)."
Also the word "power" is not from the Greek word dynamis but from kratos. "Power (kratos) means strength or might, especially manifested power, the power to rule or control or dominion (power to rule, supreme authority, sovereignty, the right to govern or rule or determine). Krátos denotes the presence and significance of force or strength rather than its exercise. It is the ability to exhibit or express resident strength."
"Render powerless (katargeo from kata = intensifies meaning + argeo = be idle from argos = ineffective, idle, inactive from a = without + érgon = work) literally means to reduce to inactivity. The idea is to make the power or force of something ineffective and so to render powerless, reduce to inactivity. To do away with. To put out of use. To cause to be idle or useless. To render entirely idle, inoperative or ineffective. Cause something to come to an end or cause it to cease to happen. To abolish or cause not to function. To free or release from an earlier obligation or relationship. To no longer take place. Katargeo always denotes a nonphysical destruction by means of a superior force coming in to replace the force previously in effect, as e.g. light destroys darkness." (Ibid)
Writing to Timothy Paul used the same words saying that Christ "abolished (katargeo) death, and brought life and immortality to light through the gospel." (II Tim. 1:10) So, both texts affirm the same idea.
In what sense did the devil have "the power of death"? How and when did he (or will he) lose this power? How was he destroyed or rendered powerless in regard to death?
Commentators are not all agreed on the answers to these questions. For me to answer those questions sufficiently would take up much time and would be a little off the main subject of this short series. But, let me add these thoughts at least.
The Devil is the one who put to death our race by getting Eve, and then Adam, the head, to sin. This is what the scriptures teach. In that sense he exercised the power of death. He is still killing people, especially in his keeping souls away from salvation and insuring their "second death," their death in every way, morally, spiritually, etc. (See Revelation 2:11, 20:6, 20:14, and 21:8) Keeping people from coming to God, who is life, keeps the people dead and dying. He inspires many suicides.
Further, I think the words allude back to the Genesis story of the fall of man by the temptation of the Serpent, who we know is "the devil." The Greek word for "devil" is "diabolos" and means an accuser. I think that as the human race's chief accuser before heaven's court Satan, "the accuser of the brotherhood" (Rev. 12: 10), also has had the power of death for his being able to justly accuse all who have sinned. However, for those who have been benefited by the atoning death of Christ, he can no longer justly accuse. So Paul asks - "who will bring an accusation against the elect of God? God is the one justifying. Who is the one condemning"? (Rom. 8: 33-34)
The protoevangelium promises that the "seed of the woman" would destroy the Serpent and his seed, undo the death and destruction he was a cause, or responsible person, to bring salvation and undo the ills of his crime for many people. This is all signified in the woman's seed (who came to be known as "the coming one" and "the desired one") stomping the head of the Serpent and killing him. In this first gospel revelation the promised Deliverer, though destroying the Serpent, is wounded to death in this fight and victory. He is wounded in his heel.
The Serpent, however, being Satan or the Devil (see Rev. 12: 9), is also called the Destroyer (Apollyon or Abaddon - Rev. 9: 11) because he is the one who brought death into our world. Christ no doubt had him chiefly in mind when he said "the thief comes only to steal, and to kill, and to destroy." (John 10:10) Though God may allow him to physically kill people (as in Job's children through the Sabeans, from lightning, and from tornado - Job 1: 13-21), yet this is not the main thing intended by him being the one who had the power of death. Sin is what is killing and Satan is the one who has taught and induced men to sin.
Wrote one author on this subject:
"Kenneth Wuest explains that "Satan was not annihilated at the Cross. His power was broken. Spiritual death cannot hold the person who puts his faith in the Saviour. Physical death cannot keep his body in the grave. The resurrection of the Lord Jesus provides the believer with eternal life, and his body with glorification at the Rapture. Thus, Jesus conquered death, and brought to naught the Devil. Satan had the power of death, not in the sense that he had power over death, but that he had the sovereignty or dominion of death. He had a sovereignty of which death is the realm. The word for “power” in the Greek text here is kratos, which means “power in the sense of dominion.” His dominion over the human race was in the form of death. That dominion is now broken." (As cited here)
Yes, Satan does not have power in the sense of right authority. He does not have a legal just authority over the power of death. This belongs to God and to Christ. He does, by divine permission, have some power to accuse and to exercise sway.
"We read that "the Son of God was manifested that he might destroy (literally, 'loosen' or 'untie') the works of the devil." Thus he came, not only to untie and undo all that Satan had fastened and done by traversing, as it were, the whole ground, from the first entrance of sin and death, and, by a course of holy and meritorious obedience, repair the wreck and ruin produced by the primary author of all disobedience, but, as the final stroke, to destroy and put down the disobedient and rebellious prince of darkness himself. (J. C. Philpot. Daily Words for Zion's Wayfarers) (Ibid)
The undoing of the work of the Serpent in the garden is the work of the "seed of the woman," of the promised Deliverer, Christ Jesus. We call that redemption and restoration as well.
I think too that Satan uses man's fear of death against him. He makes men to believe many things about death, promising help, but which actually help none, and rather condemn and harm them. Every tyrant and despot (rulers who were not of God's choosing, his servants) has used the fear of death to enslave people, to make them subjects of the tyrants and dictators. Satan has no problem with people seeing him as the "grim reaper." In many ways he is typified in the Red Horse Rider of the Apocalypse, having power of death, the power to cause men to kill one another. The bible does speak of a death angel, or angel of death. In Exodus 12: 23 he is called "the destroyer." Of course, the angel of death can only take the life of those whose life God has decided to take. So, though the text above ascribes death to the angel destroyer, yet other verses ascribe it to God. (See Exo.12: 29) As stated before, Satan was behind the death of Job's children, though he could only do it as God suffered it to be. So, not only does the Red Horse Rider resemble Satan but so does the Pale Rider for it is recorded: “And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell (Hades) followed with him."
Refuge In Lies
"For we have made lies our refuge, And under falsehood we have hidden ourselves."
These people are the ones who have made a pact with death, with both the grave (receptacle of the bodies which have died) and with Sheol (receptacle of the souls or spirits which have departed the bodies), which Hebrew word denotes what in the Greek New Testament refers to as Hades. They have made a covenant with the Egyptian goddess Mut, and therefore they would be safe from disaster, both in the present and in the afterlife. But, it also holds true for all who make such covenants with other gods, or who make mental pacts with the knowledge of coming death and judgment.
I recall reading "On Death and Dying" by Mary K. Ross back in the 70s. It has become a highly read and cited book, a classic. She spoke on the stages of grief.
So, what are some of the more common ways that mortal humans deal with the knowledge that they will one day die? What mental refuges do they create in the minds and imaginations for that distressing knowledge?
Some have hardened themselves against death and try to show a brazen courage against the face of death, being hardened against fear. This is why many flirt with death as an Evel Knievel. They conceive that they are fighting death by being fearless in the face of danger. These are constantly saying to the death angel - "I am not afraid of you." These know that death will get the ultimate victory, but they refuse to let the enemy death defeat them in life by ruining their peace and joy. We might call this having a "fleshly bravado" against the idea of death. These type people may have tattoos of skulls and bones.
Others try to make friends with death and what they assume are the powers of death and Hell (as mentioned above in regard to fascination with death and of death cults). Satan has a significant interest in making the wicked feel that death and Hell are their friends. After all, as Satan said (per Milton in "Paradise Lost") - “The mind is its own place, and in itself can make a heaven of hell, a hell of heaven..” There in Hell Satan, said Milton, "raised Pandemonium," a palace of demons.
Many don't fear going to Hell, to the place where wicked people go, and actually know and confess that they are going there, and even boast of it. Many movies have a line in them where one says to another "see you in Hell." They believe that Hell will not be as bad as some think and even look forward to "raising Hell" in Hell.
Some put their trust in magic, in ceremonial ritual, and in appealing to one of the gods, particularly the gods of the "underworld," or of Hell. This would include first the fear of oneself dying, fear of the dying process, fear of the instant of death, fear of the unknown, fear of what may await one in the afterlife, fear of dead people's ghosts, etc. This was the case with those in Isaiah 28 who had made a covenant with death and Sheol via the goddess of the afterlife, with Mut.
Ignoring The Thought
Many try to deal with the thought of dying by ignoring it, by what is called "suppression." Psychology Today defines it this way (See here):
"When we suppress thoughts and emotions, we push them out of conscious awareness. When we do this, we hope that the thoughts and emotions will go away and no longer affect us in any way. Unfortunately, the human brain doesn’t work like that. Instead, suppression may actually amplify our negative emotions."
This is a common "coping" or "defense" mechanism. Ignore it and refuse to think about it. Suppress it. Push it to the subconscious level. But, that is not the way to cope with the realization of death and mortality, or of the fear of a judgment by God in the afterlife. To ignore it by suppression indeed "may actually amplify" the harms that such realization brings to many. I like what this writer said relative to this:
"We need to face up to death, not in light of popular myths and euphemisms that try to sanitise it, but in the cold clear light of what God has to say." (In "Facing Up To Death" here).
Optimistic View of Death
"For a more complete and optimistic view of death for the philosopher, consider Plato's dialogue, Phaedo. Reading like a play script, Phaedo describes the last conversations of Socrates and his friends before the great philosopher carried out a death sentence by drinking poisoned wine." (Ibid here)
The way in which Socrates faced his death is held up as the way to face death, the kind of faith and hope that one should have. However, as noble as Socrates was in his dying, it does not compare with the way the saints have died, or as Christ died. The Christian martyrs, like the OT saints, faced awful tortures and death for their faith and hope in a way that is far more marvelous.
I recall reading "The Phaedo" in college and being impressed with the reasoned hope that Socrates gave for his having no fear of death. I do not doubt that many today, especially among the educated, and among those who know philosophy and religious belief systems, cling to the same hope as Socrates. So, what belief system brought Socrates salvation from thanatophobia?
Said one source (here):
"The Phaedo is one of the most widely read dialogues written by the ancient Greek philosopher Plato. It claims to recount the events and conversations that occurred on the day that Plato’s teacher, Socrates (469-399 B.C.E.), was put to death by the state of Athens. It is the final episode in the series of dialogues recounting Socrates’ trial and death. The earlier Euthyphro dialogue portrayed Socrates in discussion outside the court where he was to be prosecuted on charges of impiety and corrupting the youth; the Apology described his defense before the Athenian jury; and the Crito described a conversation during his subsequent imprisonment. The Phaedo now brings things to a close by describing the moments in the prison cell leading up to Socrates’ death from poisoning by use of hemlock."
Socrates was convinced of the fact that man had a soul or spirit and that it was capable of living apart from the body. He believed firmly in the immortality of the soul. Believing this, he was not afraid to die, and even looked upon death as a blessing. He does not believe that he will suffer or be worse off after death. He believed that no good man had any reason to fear the afterlife, and he believed he was a good man. If he believed in any suffering for bad men after death, he believed it would be remedial and therefore temporary. With such a firm "refuge" for his fear of death, he faced his death with dignity.
"Philosophy itself is, in fact, a kind of “training for dying” (67e), a purification of the philosopher’s soul from its bodily attachment. Thus, Socrates concludes, it would be unreasonable for a philosopher to fear death, since upon dying he is most likely to obtain the wisdom which he has been seeking his whole life. Both the philosopher’s courage in the face of death and his moderation with respect to bodily pleasures which result from the pursuit of wisdom stand in stark contrast to the courage and moderation practiced by ordinary people."
This makes me think of the words of Paul who said "I die daily." (I Cor. 15: 31) He also said: "For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." (II Cor. 4: 11)
Again, the same writer wrote:
"The issue of the immortality of the soul, Socrates says, has considerable implications for morality. If the soul is immortal, then we must worry about our souls not just in this life but for all time; if it is not, then there are no lasting consequences for those who are wicked. But in fact, the soul is immortal, as the previous arguments have shown, and Socrates now begins to describe what happens when it journeys to the underworld after the death of the body."
Live In Pleasure
“Let us eat and drink, for tomorrow we may die.” (Isa. 22: 13; I Cor. 15: 32)
This is one popular coping mechanism for dealing with the thought of death. But, it is a refuge of lies. In opposition to this thinking Paul said of such people - "But she who lives in pleasure is dead while she lives." (I Tim. 5: 6)
Many turn to drugs and alcohol in order to deal with the thought of dying. They are described in scripture in these words:
"Woe to those who rise early in the morning that they may pursue strong drink,
Who stay up late in the evening that wine may inflame them!" (Isa. 5: 11)
"...having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries." (I Peter 4: 3)
Those who deal with the thought of death and the afterlife by being "lovers of pleasure rather than lovers of God" (II Tim. 3: 4) are taking refuge in lies.
The Fight With Death
“Death is swallowed up in victory.” O Death, where is your sting? O Hades, where is your victory?” (I Cor. 15: 54-55)
As do a lot of people, Christians are able to look at death as an enemy, but in a different way. There are those who war with death and the thought of death, and though knowing that they will likely lose, nevertheless fight bravely any way, believing that they can win a few battles even if they lose the war. Thus, every cure for an illness is viewed as a win in the battle with death. When people do not let the fear of death paralyze them emotionally and mentally they are winning a battle with enemy death, even though it is but temporary.
Christians can face death boldly because they know that death has already been defeated by Jesus Christ and that he has death's cure. For this reason they sorrow not as others do over the fact of death. Said the apostle:
"But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope." (I Thess. 4: 13)
The gospel message is not a refuge of lies, but a true refuge. Again, the apostle Paul wrote:
"...that we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek." (Heb. 6: 18-20)
I favor the word "expectation" rather than the word "hope." In our day and time "hope" is connected more with a mere wish. The hope of the Christian however is not a mere wish, a fancy, or dream, but is a confident and firm expectation. If our expectation is not grounded in the truth of God's word, then it is a false expectation and one is taking mental refuge in a lie, in a falsehood, as God said through Isaiah.
Notice the word "refuge" in the words of Paul. Compare the "refuge of lies" of Isaiah with the strong refuge and consolation that comes from knowing that Christ has conquered death. "The hope of the hypocrite," like those who embrace false ideas and beliefs about death and the afterlife, will "perish." (Job 8: 13)
To make a covenant with death and hell is indeed something connected with occultism. If Satan or the Devil be identified with either Hell or Death, then making a covenant with him, as do all witches and others of such ilk, is a making a deal with, or pact, with the Devil. It may be viewed as a making friends with Satan and the demons. Instead of making a covenant with death and Hell, why not make a covenant with Christ?
"So teach us to number our days,
That we may present to You a heart of wisdom."
(Psa. 90: 20)
