Beliefs about the Afterlife (xxi)

"For when a few years are past, I shall go the way of no return." 

(Job 16:2) 

In the above words from Job, in the oldest book of the bible, we see one of the ways that primitive believers in the God of scripture described dying, or death. The above words of Job are similar to the words of king David who, when close to death, said to his son prince Solomon - "I go the way of all the earth." (I Kings 2: 2) This is clearly one of the bible's "euphemisms" for the death experience or phenomenon. A euphemism is a milder word or phrase used in place of a stronger one. It also makes use of "idioms," especially in the Hebrew old testament, in a similar to the way we say "nothing is as sure as death and taxes," or "kill two birds with one stone."

How does the bible describe the phenomenon of death and dying? Likewise, what words or phrases do people use today to describe someone who has died? What terms, euphemisms, or idioms do you choose to use to convey the news or fact that someone has died?

Some common euphemisms used for death are “he passed away,” “he’s passed on,” “he’s left us,” “he’s gone,” “he’s no longer with us,” “he’s been taken away from us,” “he’s among the dear departed,” “he’s gone to the great beyond,” etc. Some are more vulgar and harsh, such as saying someone "bit the dust" or "kicked the bucket" or "croaked," etc. There are literally hundreds, possibly thousands, of euphemisms for death and dying. If you do an Internet search on this, you will see, for instance -"Euphemisms for Death: 200+ Ways to Describe Death & Dying" by Daniel Szczesniak (here). He lists all under four categories; 

1. Synonyms and descriptions of death 

2. Polite euphemisms for death

3. Old-fashioned and quaint euphemisms for death

4. Snarky and humorous euphemisms for death

Others give far more than two hundred. In this section of our series on the afterlife we will look at the way the bible writers described, and thus defined, the death experience.

Gathered Unto His People

In the earlier chapters I called attention to how the words "gathered unto his people" was a common primitive expression among the people of God and his prophets to describe one who had died. Though there are many times in which it is used in the old testament scriptures, let us notice the following examples.

"Altogether, Ishmael lived a hundred and thirty-seven years. He breathed his last and died, and he was gathered to his people." (Gen. 25:17)

"When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people." (Gen. 49: 33)

What is implied in the words "gathered unto his people" is what we see in the story of the rich man and Lazarus, which we have previously examined. The picture of the afterlife in that story showed how Lazarus was gathered unto his people, signified by his being with Abraham, and how Dives (rich man) also was gathered to his people. Each went to be with his kind (those of like faith and character). There is also the idea of being in a festive paradisaical family environment for Lazarus and his people (who are on the upper side of the Underworld of Hades). Happy gatherings or assemblies is what we envision from the language used. However, when Dives died, though he also was gathered to his people, nevertheless "the gathering" of the damned is the very opposite of festive gathering of believers in paradise. In the above text we see two euphemisms used to describe the death of Jacob; 1) "breathed his last" and 2) "was gathered to his people."

We can also see how death is a kind of harvesting, of being cut down and harvested, of being reaped by the scythe of death, of being "gathered" by the gatherers. We see this metaphorical picture in the story of the sowing of both wheat and tares in a field (Matt. 13). Both the wheat and the tares were harvested and gathered, one into the barn (place of storage for future use) and the other gathered "in bundles" to be burned in the fire.

"Put in the sickle, for the harvest is ripe. Go in, tread, for the winepress is full. The vats overflow, for their evil is great." (Joel 3: 13)

"And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, “Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.” (Rev. 14: 15)

In both these passages death is viewed as a being cut down by a sickle, or scythe, and by an angel. This brings to our minds the angel of death in the old testament who was most visibly seen working in Egypt in the death of the firstborn of Egypt by the hand of Moses. Notice these texts:

"For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (Exo. 12: 23)

"And God sent an angel to Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite." (1 Chronicles 21:15)

"He sent upon them His burning anger, Fury and indignation and trouble, A band of destroying angels." (Psa. 78: 49 NASB)

The "Grim Reaper" is made in the image of this angel of destruction and death. The scythe is an image that reminds us that Death, personified, reaps the souls of sinners like the peasant who harvests corn in his field. Notice these texts about being "cut down" in death:

"He comes forth like a flower, and is cut down: he flees also as a shadow, and continues not." (Job 14: 2)

"For they shall soon be cut down like the grass, and wither as the green herb." (Psa. 37: 2)

Job uses two euphemisms to describe death; 1) being cut down (as by a sickle/scythe), and 2) "fleeing away as a shadow." The latter is similar to the description of death given by James, brother of our Lord, who spoke of how one's life and death are "like a vapor (or mist) that appears for a moment and then vanishes away." (James 4: 14) Another euphemism he gives for dying is a "vanishing away" or a "disappearing." This is not an annihilation of the whole person, however, as we have seen. The wheat that is cut down is harvested and made into bread. So Jesus, in describing his coming death, said:

“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain." (John 12: 24)

Further, it is the body that is "cut down" and not the spirit that occupies the body. Recall Jesus' words about men being able to kill the body but not the soul or spirit.

Though we do not see the words "gathered unto his people" in the following verses, the idea is there. Said the Lord to Abraham: "And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." (Gen. 15: 15) Also, we read: "The LORD said to Moses, "Soon you will lie down with your ancestors." (Deut. 31: 16) Also, when king David's infant son died, he said to those with him: "But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me." (II Sam. 12: 23)

Again, such language cannot be reasonably applied to the body and of going to a family cemetery. There is the idea of a dying individual going to be with dead family members in a living conscious state so that he or she is enjoying existence with his or her kind of people. 

Giving Up The Ghost

"Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people." (Gen. 25: 8)

In this text we have three euphemisms for describing death and dying. Notice first how Abraham was "gathered unto his people." We have already made observations on that expression in earlier chapters. The text refers to this as being another way of saying that Abraham "died," a second euphemism. Finally, he says that Abraham, in dying and going to be with his people, "gave up the ghost" (or "spirit").

To "give up the ghost" may simply mean to breathe out the breath (for the last time), thus to "expire." But, in scripture, as we have seen, the departing of the "breath," "spirit," or "wind" (air) is not the only thing intended. Oftentimes "the spirit" speaks to the inner incorporeal self or soul, however. It is the spirit that is the life force for the body, or for the brain. It is the part of the human being that is the source of knowledge, as Paul indicated when he said: "For what man knows the things of a man except the spirit of the man which is in him?" (I Cor. 2: 11) Also, when the Spirit of God communicates with a person, it is to the inner spirit that the words are addressed. So we read that the Spirit bears witness with the spirits of believers. (Rom. 8: 16) 

When Jesus died, the apostle John described his death as a "giving up of the ghost" or spirit. So the text reads: "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost." (John 19: 30 kjv) Luke also wrote: "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost." (Luke 23: 46)

The spirit of Christ, the human spirit and soul, was commended into the hands of the Father when the spirit was "given up." The meaning is "into your care I put my spirit." When the spirit of Christ exited his body, it did not cease to exist but was conscious and intellectually and emotionally vibrant. The above language also leads our minds to recall the words of Solomon who said: "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." (Eccl. 12: 7) It also is an example of the words of James, who said - "The body without the spirit is dead." (James 2: 26) Jesus' body was dead, but his spirit, as we have seen, did not die, but was vibrantly alive, so much so that he made proclamations to spirits of the dead. 

Now, let us notice the words describing the death of Stephen the martyr. 

"But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!”...And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit." Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep." (Acts 7: 55-56, 59-60) 

It is clear that Stephen expected to be killed by the mob and expected the "Lord Jesus," to "receive" (take or welcome) his "spirit." Therefore, he went to "the heavens," to the place where Christ was "standing at the right hand of God," that is, to Paradise or the Third Heaven. For these reasons we cannot believe that the spirit of Stephen "fell asleep," but rather believe that only his body "fell asleep" in death. Stephen's "giving up the ghost" involves his rational spirit exiting his body and entering Heaven to be with Christ. Such is the way for all the saved. The spirits of the unsaved also exit their bodies, but they are rather welcomed in Hades, which now holds only condemned souls. 

It is interesting that the words "gave up the ghost" come from a single Greek word. Also, that the Greek word "ekpsychō" (combination of "ek"/out and "psycho"/soul) is used only of hypocrites, such as Ananias and his wife Sapphira and of Herod (who was eaten of worms for his blasphemy). (See Acts 5: 5,10; 12: 23) However, a similar Greek word, "ekpneō" is used three times for Christ' giving up the ghost. (Mark 15: 37, 39; Luke 23: 46) It means he breathed his last, or expired. 

"God will redeem my life from the grave; he will surely take me to himself" (Psalm 49:15), said the Psalmist, and they were certainly fulfilled, not only when the Psalmist flew away in spirit, but also when the martyr Stephen also flew away. God was taking to himself his beloved saints. Recall the words also of the Psalmist - "precious in the sight of the Lord is the death of his saints." (Psa. 116: 15) 

Exiting The Body

The giving up of the spirit entails the exit of spirit from the body. But, it is also emphatically stated in scripture that people "depart" or "exit" the body when they die, and that they leave "the land of the living" and go to the land of the dead, to the spirit world, to either Heaven or Hades. With that idea in mind, let us notice some scripture, particularly what was said on "the mount of transfiguration" when Christ spoke with both Moses and Elijah. 

"And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem." (Luke 9: 30-31) 

In this text the Greek word for "decease" is "exodus." Isn't that interesting? It is also used in these verses:

"By faith Joseph, when he died, made mention of the departing (exodus) of the children of Israel; and gave commandment concerning his bones." (Heb. 11: 22) 

"...knowing that shortly I must put off my tent (tabernacle - kjv), just as our Lord Jesus Christ showed me. Moreover I will endeavour that ye may be able after my decease (exodus) to have these things always in remembrance." (II Peter 1: 14-15)

In the Hebrews passage, the "departing" of the Israelites from Egypt was their "exodus" or "departure." 

That is also what happens when a person dies. The person in spirit departs from the body, leaves this world, the physical world, and goes to the spirit world. The spirit "flies away" as Moses said (Psa. 90: 10) and as the Egyptian hieroglyphs depicted. The soul or spirit leaves its place in the body (tent or tabernacle because it houses the real you, your inner self, your spirit being) and enters into another world, space, realm, or dimension. 

So, in connection with Peter's "decease" or "exodus" from the tent which is his body he says he must "put it off." The body is like both a house or tent, and like clothing. The body is exited, just as one exits a house or a country as Egypt. Or we might say that the body, like clothes, are "put off" and another set of clothing put on. This was what Paul affirmed, a text we introduced in the early chapters of this series. 

"For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens." (II Cor. 5: 1)

Now let us notice some other verses on the exodus of the spirit, especially of believers.

"For I am now ready to be offered, and the time of my departure is at hand." (II Tim. 4: 6)

Interesting is the fact that the word "departure" is from the Greek word "analysis" and means "an unloosing" (as of things woven), "a dissolving into separate parts" (Eng., "analysis"), is once used of "departure from life," 2 Ti 4:6, where the metaphor is either nautical, from loosing from moorings (thus used in Greek poetry), or military, from breaking up an encampment; cp. kataluo in 2 Cr 5:1 (cp. DEPART, No. 16)." (Vine) 

I can see where both metaphors are applicable to the death experience. The idea of being "loosed" from our moorings (loosed from the flesh) makes me think of the words of Solomon about death in Ecclesiastes where he spoke of various causes of death under various metaphors, one of which was the "loosing" of the "silver cord." (12: 6) 

"For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you." (Phl. 1: 23-24)

The Greek word for "depart" here is a similar word to analysis, being "analyo," and also means to unloose, being only used two times in the new testament, where it is translated (kjv) as "return" (Luke 12: 36) and "depart" in the above text of Paul. This word was used by the Greeks when referring to the "break up" of a group, assembly, or congregation. Each person in the group departs from the others. 

Paul, in departing this world, and exiting his tent body, is breaking away from this world, this sphere of existence. He will no longer be here in his rational spirit. Only his decaying body or ashes will remain in the physical world he is leaving. 

Entering Rest

"Then I heard a voice from heaven saying to me, “Write: ‘Blessed are the dead who die in the Lord from now on.’ ” “Yes,” says the Spirit, “that they may rest from their labors, and their works follow them.” (Rev. 14: 13)

In this passage we are told that the righteous dead, those who "die in the Lord," enter into rest from their labors, which cannot refer to what the body alone experiences, nor be equated with unconscious soul sleep, but is rather an enjoyable conscious rest. The Greek word for "rest" is "anapauo," and involves refreshment, and to repose, much like what we saw was involved in Lazarus reclining on a couch with Abraham in a place of comfort. In Luke's gospel the KJV translators translated the same Greek word as "take thine ease." 

"And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." (Luke 12: 19) 

In several other places in the new testament it is translated by the word "refreshed." So Paul writes: "For they have refreshed my spirit and yours." (I Cor. 16: 18)

So, when those who are "in the Lord" die, they go to rest, to a place where they can take it easy, find refreshment from their earthly labors. It is the same word also in this text from the Book of Revelation:

"And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." (Rev. 6: 11)

The interesting thing about this text, in regard to the rest entered to at death, is that it is a word spoken in heaven by the Lord to disembodied spirits, for they were they who had been martyred (beheaded) "for the witness of Jesus." 

The kind of restive enjoyment experienced in heaven, and certainly in the "new heavens and new earth," is given us in these oft repeated words in the old testament:

"And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon." (I Kings 4: 25)

"But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it." (Micah 4: 4)

"In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree." (Zech. 3: 10)

It is a picture of prosperity, peace, and security.