We began this book on the afterlife by looking at what ancient peoples believed about it, especially the Egyptians and Greeks. We also looked at what were the beliefs of the ancient Hebrews as revealed in the old testament scriptures (and as also revealed in primitive works of literature by Hebrew writers) about the afterlife, and saw where there were both similarities and differences between the Hebrew belief system and that of the pagan or polytheistic nations, such as Egypt and Greece.
The similarities concerned the idea of rewards and punishments in the afterlife, and of the day of judgment, and of the immortality of the soul. We observed that the OT writers spoke of both the "grave" (Hebrew "queber") and of "sheol" (often translated as "hell"). We also observed how these ought not to be thought of as the same, and at the end of this section of the book, I will present much documentation from scholarly writers relative to this point.
We will also be looking at the arguments that are made against the view that 1) believers before the death of Christ did not go directly to heaven but to a comforting happy place in the Underworld, and this is seen in the story of the rich man and Lazarus, and 2) that Christ descended to the Underworld of Hades. Following those chapters we will then look at some of the leading texts that are used in support of the idea of "soul sleep," and show how believers, since the death of Christ, have not gone to Hades, but have gone to Paradise, to the "third heaven," to be "with" Christ, and so only those who now die in sin go to the Underworld of Hades or Sheol.
Back in chapter ten we listed these questions to study:
1) The place called Hades described
2) Biblical Cosmology
3) Christ Descent Into Hades
4) Conquering of Hades by Christ and the Church
5) Believers Moved From Hades to Heaven
6) Unbelievers Sentence Announced and Inmates Addressed in Proclamation
7) No Offers Of Pardon Given (salvation after death)
8) Christ Becomes Lord Of Hades & The Damned
We have answered nearly all of those questions, although we will still have more to say that will answer in more detail some of these questions. Now let us focus on question number eight.
The scriptures at the top of this chapter deal with that area of our subject, of what Christ accomplished and demonstrated by his descent into the Underworld. They deal with Christ as Judge of the dead of Hades (and how his descent and ascent/resurrection are connected with his role as Judge) and also with his becoming "Lord" of all, of both the living and the dead. What does that mean?
Becoming Lord Of The Dead
"For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way." (Romans 14: 7-13 nkjv)
We may paraphrase the texts from the Book of Acts, given at the top of this page, as -
"The very one you crucified has been made Lord and Christ" and "God raised him from among the dead in order to give assurance (faith or ground of faith - Greek) to all concerning Jesus Christ being Lord, Judge, and Messiah."
This same message is also stated in a different manner in the words from Paul in Romans 14. Christ has become, via his sufferings and trials, and by his conquering of Death and Hades, "Lord" of the dead as well as of the living. Connected with Christ's death, burial, and resurrection is his descent into the Underworld of Sheol or Hades. It too was a means of his exercising his Lordship as "the man Christ Jesus." For all who believe in Christ, his death and condescension into the "lowest parts of the earth," his death and triumph over death and Hades has become "the death of death." So Paul says that Christ "abolished death and brought life and immortality to light" as the gospel announces and reports. (II Tim. 1: 10) Christ, speaking to the apostle John several decades after Christ the Lord's ascension back to heaven (A.D. 30-32), brought forth this testimony from "the disciple whom Jesus loved":
"When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades." (Rev. 1: 17-18 ESV)
The Lord Jesus Christ said, while alive on earth, before his death and resurrection, "I am the way, the truth, and the life." (John 14: 6) He told Martha, just prior to raising Lazarus her brother from the dead, "I am the resurrection and the life." (John 11: 25) He is indeed "the living one." Just as light dispels darkness, so too does life overcome death through Christ who is "the life." He is the source of life for all men generally (as respects their physical or psychical life). That is taught in these words of the apostle John:
"In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it...That was the true Light which gives light to every man coming into the world." (John 1: 4-5,9)
Death is a darkness and vise versa, as life is a light. He was Lord of life, even in his humanity, and demonstrated that fact in his victorious ascent out of Hades, and by the resurrection of his body. Christ went to the place of the dead as "the living one," for though his body was lifeless his soul and spirit were not, as we saw from the words of the apostle Peter; And, he is the source of spiritual and eternal life, and bodily immortality, for all the righteous, for all believers. With tragic irony the Lord of life submits himself to death. In his death and resurrection he conquers death itself. Said the Lord Jesus:
"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. 10: 28)
The body of Christ was killed by his murderers. But, his soul and spirit were not. That is not unique but is common to all men. What is unique however is the fact of him being the one who "can destroy both soul and body in hell (gehenna)." This is because he is the Lord of life, because "by him all things consist." (Col. 1: 17) In Christ, as well as in God the Father, all men "live, move, and have their very being." (Acts 17: 28)
It is because of Christ's victory over death and the Underworld of Hades that we now can say: "O death, where is thy sting? O Hades, where is thy victory?" (I Cor.15: 55)
His lordship involves ownership, sovereign rule and authority, governance and control, and judgment of the dead as well as the living. His being "Lord" of all is vitally connected with his being "Judge."
In the preceding chapters we called attention to the fact that the Apostle Peter said that Christ was "ready to judge the living and the dead" (I Peter 4: 5) and it was in view of that fact that Christ died, said Peter, and went to Hades and preached there, and was then bodily resurrected. In other words, his dying and descending to the place of the dead not only demonstrated that his death was a real death, as much so as any other man, but, along with his bodily resurrection, qualified, constituted, and revealed him to be Lord, Judge, Deliverer, Redeemer, and as "Christ," God's singularly "anointed."
In the preceding chapter we noticed the reasons Peter gave for Christ descending to the Underworld and of his proclamations there and of the words Peter used to state or make known purpose or intent, such as "for, for this reason" and "that" (or "in order that"; being an "hina clause"). They reveal what were the ends and means of Christ's dealings with the spirits of the dead in Hades as Lord, Judge, and Deliverer. The verses above from Acts and Romans show the connection between Christ's dealings with Hades and with him acting as Lord and Judge. Recall how we also observed how Jesus, as a result of his having been made Lord and Christ, via his victory over sin, death, Satan, and Hades, has "the keys of Hades and Death" and we can say "O Hades, where is your victory?" Notice again Paul's affirmation:
"For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." (Rom. 14: 9)
Wrote Barnes in his commentary on this text:
"That he might be Lord - Greek. That he might "rule over." The Greek word used here implies the idea of his being "proprietor" or "owner" as well as "ruler." It means that he might exercise entire dominion over all, as the sovereign Lawgiver and Lord."
Christ's descent into Hades is highly important and significant. Had he not died and gone to Hades as its Lord and conqueror then he could not, as a man, be viewed or act as, "Lord of the dead" but only as Lord of the living. His rule would be over "the land of the living" and not over "the land of the dead."
The purpose, said Paul, similarly to Peter, for which Christ died, was buried, rose and revived (which included his descent in spirit to the Underworld) was "that" (hina - in order that) "he might be Lord both of living and dead." Christ, as a conqueror of an enemy's armies and capturer of the enemies lands and assets, planted heaven's flag of victory or standard right in the midst of Hades (like U.S. soldiers planted the flag on Iwo Jima).
Christ is Lord of all the dead. He owns them. They are his property and subjects of his dominion, and his will is strictly enforced in regard to them. They are subject to him and are obligated to acknowledge his lordship and sovereign dominion.
The subjugation of Hades and its wicked spirits is a thing that Jesus did by his death and descent into the place of departed spirits. Recall how we spoke of Christ and his church taking the battle to the very gates of Hades.
"When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all." (I Cor. 15: 28 ESV)
Death and the Underworld have been subjected to Christ. This is spoken of by the apostle Paul in these words:
"Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 9-11)
This is essentially what it means for Christ experiencing death and resurrection in order that he might be Lord of the dead. The dead, even the wicked dead, must acknowledge his sovereign rule over them.
Christ is "the heir of all things." He has become owner and lord of all things by purchase and reward. In the previous chapters we have spoken of Christ obtaining the "spoils" by his victory over sin, death, and hell. He has legal title to all things and he says to his people as a result "all things are yours." (I Cor. 3: 21)
What is being stated in Romans 14: 9 is essentially the same thing Paul stated in Hebrews 2: 14 (a verse we referred to in previous chapters).
1) "to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." (Rom. 14: 9)
2) "that through death he might destroy the one who has the power of death, that is, the devil." (Heb. 2: 14)
Christ's descent into and attack upon the Underworld were means of establishing his universal lordship.
Only Believers Purchased?
For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” So then each of us shall give account of himself to God.
"Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 9-11)
I cite these words again so that we can have them before us again as we examine them more closely now. We begin by saying that there is no way that we can limit the personal pronouns of the above words to only believers, to only the saved portion of the human race, as many commentators do. Do they deny that Christ is Lord even of the dead? Of both the righteous dead and the unrighteous dead? Do the words "none of us" mean "none of us saved people" or "none of us human beings"? Who is intended by the words "whether we live or die, we are the Lord's"? Only believers who live a life of service to the Lord? Do the words "Lord of both the dead and the living" mean "Lord of both the living saints and the departed saints"? Why are the unrighteous dead excluded by such commentators? Why would we exclude those who died lost in sin from the judgment seat of Christ? Why would we exclude the wicked dead from the prophetic words "every knee shall bow to me" and "every tongue shall confess to God"? Why exclude the wicked dead from the words "every tongue confess that Jesus Christ is Lord"?
Notice these commentators, which give the common interpretation:
John Gill - "that he might be the Lord both of the dead and living; that is, of believers, whether dead or alive."
Jamieson-Fausset-Brown - "The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right."
But, the texts above cannot be limited to saved people. Christ is Lord over all men, both lost and saved. And, though the lost did not confess to God and confess Christ in their lives, yet, in the day of judgment, they will be forced by conscience to confess the sovereignty of God and of Christ. They will confess him, but they cannot love and adore him.
Said Albert Barnes in his commentary on Philippians 2: 11 (emphasis mine):
"That Jesus Christ is Lord - The word "Lord," here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign; compare the notes at Romans 14:9. The meaning is, that all should acknowledge him as the universal sovereign."
It is ironic that commentators who limit the text in Romans 14 to believers only, will not do so with Philippians 2: 11. Both passages are to be understood as affirming that Christ has become Lord of living people on earth and of dead people under the earth, Lord of Heaven, Earth, and the Underworld.
Redemption involves purchasing and taking ownership (lordship) and possession. So, did Christ redeem only believers? And only in the sense of individual human salvation? Is the cosmos in any sense redeemed? Earth and its animal creatures? Notice what the apostle Paul says:
"For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8: 20-21 nkjv)
Without the redemption that ensues from the sacrificial and atoning death of Christ, the "whole creation" could not be delivered from the bondage of corruption and death. Christ redeemed and purchased the whole creation, and every soul, be he righteous or unrighteous, destined for Hell or Heaven, must acknowledge Christ's ownership and lordship of them.
In the scriptures Christ is said to have purchased believers, or the elect. (Acts 20: 28; I Cor. 6: 19-20), and this is why they "belong to" Christ. Belonging to Christ denotes salvation. Not belonging to him denotes damnation or condemnation.
Christ becomes owner and possessor of his purchase of believers (as a reward of God the Father for his obedience and for his fulfilling of the covenant between him and the Father in becoming a sacrifice for sin). That purchase was made over two thousand years ago. But, taking actual active possession does not occur until one is joined to Christ by faith. It is then that we become the Lord's special possession (Titus 2:14 and 1 Peter 2: 9 - "God's special possession") and why others do not belong to Christ.
Husbands and wives "belong to" each other. Christ, addressing the Father, said - "And all mine are thine, and thine are mine; and I am glorified in them." (John 17: 10) Here those who belong to Christ are the ones who are his people by purchase and by covenant.
Purchasing occurs prior to taking ownership and possession, as a general rule. Further, the thing that is purchased "belongs to" the purchaser in both senses, legally once a price is paid, and then when the purchaser takes or seizes his property, which may be immediately or later.
So, we affirm that Christ purchased all men and things by his death and victorious resurrection. Yet, not all for the same end. Though Christ owns even the eternally damned, they are not his "peculiar" or "special possession," his treasure. Believers, or the elect, have been purchased for salvation, for bringing them into the family of God. Unbelievers have been purchased, but not for salvation.
Jesus spoke a parable and said:
“Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field." (Matt. 13: 44 nkjv)
Just as the man who desired the hidden treasure in the field bought the field so too has the Lord purchased all men and all things by his redemption, yet it is only believers (the elect) who are the treasure, who are Christ's special possession or peculiar treasure. They are in the world but not of the world. In the preceding parable of the wheat and the tares, Christ said "the field is the world" (vs. 38). All things belong to Christ, but believers belong to the Lord in a special way.
In the next chapter we will continue with our analysis of the doctrine of Christ's Lordship over the dead, over the Underworld.
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