31. Death.
I. Biblical Perspective in the Old Testament
a. No Semitic or Ugaritic etymology  nasic root, not derived from any other word. Syrian
culture has a god by such name “Mot” rulling the underworld, the opposite end of the
Universe, equivalent of Greek “Hades,” or Egyptian “Osiris.”
b. First occurrence  Genesis 2:17 tWmT'
tAm
“die to death” (‘mot tamut’) emphatic!
c. 1 Samuel 25:37-38  heart “died,” and then 10 days later Lord smote Nabal & he died
d. Deuteronomy 30:19 --. Opposite of life, marking the end of life.
e. Figurative expressions used:
 “Breathed his last” (Genesis 25:8)
 “Gathered to his people” (Genesis 49:33)
 “Slept with his fathers” (1st Kings 2:10)
f. “Sheol” may be etymologically derived from “sa’ah” «lie waste» and refers to the realm of
death (Psalm 18:5), absence of God, worship and normal life processes.
g. In the OT death has a single understanding – termination of life, expressions, functions.
II. Biblical Perspective in the New Testament
a. Greek word “thanatos”  related to word “kill” (thanatoo) in classical Greek does not mean
end of human existence, as it was thought to affect only the body, and not the soul.
b. New Testament usage of death contradicts Greek mindset, and confronts Greek concept.
c. Death is represented as the enemy of life (1st Corinthians 15:26)
III. Nature of Death
a. Genesis 2:7 formula “dust of the ground” + “breath of life” = “living being” [nephesh]
The word often translated as “soul” is a whole being, which can be bought as a slave
(Lev.22:11) or crave foods (Deut.12:30); or touch (Lev.7:21).
Death is a reversal of this formula, giving up the breath means death. (Job 34:14-15)
b. New Testament usage of death contradicts Greek mindset, and confronts Greek concept.
c. Death is represented as the enemy of life (1st Corinthians 15:26)
d. A concept is suggested that as the memory of a deceased survives death in memories of
others, so at death the only thing remaining is the memory in the mind of God, preserving
character and personality until resurrection – in the mind of God. No “personality” survives
or exists after death as an entity, but only as a memory in the mind of God. God does not
forget! (Isaiah 49:15; Nehemiah 13: 14,22,31)
e. 2nd Corinthians 5:1-4 raises questions of continuity between earthly and heavenly. Is there
something that while “naked” still exists?
f. 1st Timothy 6;15-16  Immortality belongs to God alone. By overcoming death Christ has
brought life and immortality to light in the gospel (2nd Timothy 1:10)
g. “Tree of Life” – a symbol of our need in God to sustain and continue our life.
h. Death seals the fate according to what was done in life. There is no change in “who” the
person was/will be after death.
IV. Origin, agents, Influence of Death
a. Sin brought death (Romans 5;12) as a result from falling away from the Glory of God
(Rom.3:23)  death is being outside of God.
b. God introduced concept of death to people Himself, as a warning (Genesis 2:17)
c. “Mystery of lawlessness” (2nd Thess.2:7)  agents of death.
d. It is work of Satan to destroy (John 10:10)
e. Sin brought death to everything – universal decay.
V. State of the dead
a. Custom to “close eyes”  Genesis 46:4 --. Resemblance of “going to sleep”
b. Body was buried clothed, or wrapped (Matthew 27:59; John 11:44)
c. Soldiers were buried with their weapons (Ezekiel 32:27)
d. Embalming & spices were used (Genesis 50: 2, 26) as Egyptian customs, including the use
of a coffin.
e. Cremation was considered honourable (1st Samuel 31:12) as done by Gibeonites to Saul.
Yet, totally omitted in 1st Chronicles 10:12, pointing out that it was not a popular custom.
Prophet Amos denounces burning of the remains (Amos 2:1)
f. Cultural perspectives influenced translations and understandings of burial practices:
Nehemiah 2:3 uses original Hebrew word for burial place rb,q, (qeber) meant a pit, dug-out
in the earth, Greek LXX uses term oi =koj mnhmei , wn (oikos mnemeion) – sepulchre,
memorial house with inscription, marker, structure, mausoleum.
g. Poor people were buried in common graves (2nd Kings 23:6; Jeremiah 26:23). Rich people
had family tombs, with markers.
h. Bible does not say much about the dead after their funeral, since it holds that the dead cease
all activities, and there is no existence apart from life in the body, in contrast to other
religions that have long and elaborate descriptions of the “world of the dead”
i.
lAav.
j.
a[ | dhj
(sheol)  place of no return (Genesis 37:35). But it also carries a connotation of a
gate, mouth, through which the dead pass (Isaiah 5:14; Habakkuk 2:5; Proverbs 7;27)
Other Hebrew terms used as parallel were: Ezekiel 31;14  underworld “eretz tahtit”
Job 26:6; Psalm 88:11  abaddon “place of destruction”; Isaiah 38:17  shahat “pit”
This last term is interesting as it describes the conditions of the earth before the flood, and
the reason why God had to get involved, in setting the “Shahat.”
(hades)  New Testament term. Luke 16:19-31 is a play on Talmud Jeremias
183-187 story about rich tax collector and poor scholar. Hades emerged as a “place of
punishment”. Additionally used is the term ge, enna (Gehenna), a valley south of
ancient Jerusalem, where Molech worship was practiced (2nd Kings 23:10) and later it was
used as a garbage disposal for burning refuse (Matthew 5:22,29-30; Mark 9:43-47).
k. Ecclesiastes 9:5-6,10  at death all the activities end. Psalm 146:4; 88:10-11; 115:17)
l. Acts 2:29,34  dead people, even if they are mighty man of God remain in the grave.
m. The main metaphor for “death” is a “sleep”  (Deuteronomy 31:16; 1st Kings 2:10; Job
14:12; Daniel 12:2; Matthew 9:24; 27;51-52 John 11:11; Acts 7:60; 1st Cor.15:18,51)
n. Bible speaks against an “after-death” existence or attempts to communicate with the dead, as
spiritualism and demonic deception (story of Saul & witch of Endor (1st Samuel 28;3-19)
o. No man has authority over the date of death (Ecclesiastes 8:8)
p. Psalm 90:10  outlines longevity of a human person  70-80 years.
VI. Problematic passages
a. Luke 23:43  “I say to you, today, you will be with me in Paradise”  punctuation issue
b. 2nd Corinthians 5:1-10 & Philippians :19-26
 flesh = earthly tent in which we are clothed
 nakedness = state of death, being unclothed. Paul desires to avoid this state by
experiencing translation (1st Cor.15;51-57; 2nd Cor.5:4), as the “nakedness”
represents a condition in which no one can benefit from. Paul wants to avoid this.
Hence, it is not a state saved can enjoy as a passage from this life into another.
 New house = resurrection, receiving the new flesh prepared by God
c. 1st Thessalonians 4:14  God brings with Christ those who have fallen asleep. The context
points out that the dead in Christ will rise and living together with them will be caught up,
they will not be left behind.
d. Hebrews 12:23 & Revelation 6:9  “spirits” & “souls” of just, of those who died.
Both passages are symbolic in its usage. Context reveals about comparison between ancient
Israel and the church in the work of sanctification, and the second speaks of lives of martyrs,
as the OT usage connects “blood” and “soul.” Blood poured under the altar represented
lives. Planet earth is the altar, and under it there are many “lives” buried. Revelation 6:11
invites them to “rest/sleep” a little longer in their graves.
e. Ecclesiastes 12:5  after death a man goes to his eternal home (not into non-existence)
f. “Forever & ever” “Eternal punishment”  all the passages speak of the eternal
consequences of the final second death, from which there is no more return. The emphasis
is on complete irrevocable destruction (Jude 7).
Isaiah 66:24; Ezekiel 38-39; Malachi 4:1; Matthew 7:19,26-27; 8:12; Mark 9:43-48;
Luke 17:26-30; Revelation 19:17-21
VII. Resurrection and eradication / annihilation of death.
a. Death reigned from Adam to Moses (Romans 5:14) entering in through ONE man. 
meaning that it held dominion over dwellers of the earth. Jeremiah speaks of death as a
power breaking into human lives (Jeremiah 9:21). Death is exercising its power through sin
(Romans 5:17) & devil (Hebrews 2:14). Implication is, when we break the rule we
hurt/damage ourselves and the outcome is death/damage.
b. Untimely death  due to a killing/war/sickness/suffering. Job feared death, but trusted God
more (Job 19:23-27).
c. Death is a punishment  Romans 6:23
d. Ananias and Sapphira died instantly due punishment (Acts 5:1-11)
e. Isaiah 28:15,18 speaks about “agreement” with “sheol” that will be annulled.
f. “Second Death” concept  Revelation 2:11; 20:6,14; 21:8. Speaks of a final end to the
first death. It is defined as the fire which consumes hades, death and all destruction.
g. Christ on the Cross experienced the Second Death.
h. Resurrection of Christ breaks the power of death (2nd Timothy 1:8-10, Romans 6:9)
VIII. Historical overview and development of understanding death.
a. Gilgamesh epic – search for eternal life concludes that only gods have life.
b. Egyptian monuments – preoccupation with death and belief in life after death.
c. Israel was taught to accept death as inevitable, and to understand significance of it, to receive a
wisdom for life (Psalm 39:4). Job 1:21  illustrates ancient Israelite surrender: “God gives, and
takes away.” Ecclesiastes 9:10 uses sleep, unconscious state for death.
d. Ancient Greeks (Homer, 9th century B.C. Iliad, Odessey) believed that death brought an end to
consciousness, leaving unconscious shadowy “existence”
e. Early scientific philosophers began to question the nature of life and death. Heraclitus (544-484
B.C.) concluded that soul is a part of eternal fire, the essence of the world, and it survives death,
merging with the eternal essence.
f. Development of city-states gave idea of immortality in memory of people, when a person contributes
to something greater than self, to the polis he lives in memory (Pericles, Peloponnesian War, 495429 B.C.). No notion of immortal soul, rather societal memory.
g. Socrates (470-399 B.C.) & Plato (427-347 B.C.) expressed thoughts on soul immortality. Plato’s
Phaedo, describing last moments of Socrates life expresses belief that pure soul is freed from impure
body to live on independently. Suggesting that tainted souls linger being semi-visible spooks/ghosts,
as the taint is attached to corporeal. Yet, this novelty was not immediately accepted.
h. Aristotle (384-322 B.C.) called into question Plato’s theory stating that only God is spirit without a
body, everything else to be expressed in form and substance cannot be separated from the physical.
i. Lucretius (Latin) 98-55 B.C.) writing on the Nature of Things 3.830-842 states: “mind is mortal,
when parting comes between the body and spirit, from which we are compacted into one whole, then
nothing at all will be able to happen to us who then will no longer be”
j.
Platonic ideas were popularized among Hellenized Jews. 2nd Maccabees 6:30 speaks of difference
between body suffering and soul being glad. In 12:43-45 it describes a sin offering of 2,000 silver
drachmas for the purpose of making atonement for the dead.
k. Oscar Cullmann shows the inconsistency of Christianity accepting the classic Greek ideas by
contrasting the way Jesus faced the experience of dying, and how Socrates accepted death. Jesus
saw death as an enemy, unnatural, destroyer of life. Whereas Socrates looked to death as a
welcomed friend, liberator of imprisoned being (only a demon possessed would welcome such).
l.
Early Christians also rejected life after death. Ignatius of Antioch in a letter to Polycarp (A.D.107)
writes “we sleep together, and awake together”
m. Irenaeus of Lyons (A.D.180) taught recapitulation principle, just as Christ after his death awaited the
resurrection, so souls of disciples at death go to “invisible place allotted by God” waiting
resurrection to receive their bodies, to come into presence of God. (Against Heresies 5.31)
n. Gregory of Nyssa (335-395) Cappadocian, taught that the soul is inseparable from the body. Soul
does not exist without the body.
o. Origen (around A.D.200) prepared the way for Platonism, suggesting that death is a minor step in an
ongoing process of soul purification.
p. Tertullian (A.D.160-240) taught that all souls are shut up in Hades, either for punishment or
consolation, in the interval awaiting judgment, in anticipation of either gloom or glory.
q. Augustine (A.D.354-430) spoke that the soul is kept at a “hidden retreat, enjoying rest, or suffering
affliction, in proportion to merits earned in life on earth”  paving the way to purgatory teaching.
Through all this – the resurrection, bodily return continues to be a prominent teaching.
r. Thomas Aquinas (1225-1274)  resurrection of the body remains necessity because soul by its
nature needs a body, and final punishment for sin cannot be given to a bodiless soul
s. Reformer Martin Luther taught “soul sleeps with all senses buried..place of the dead has no
torments…we depart, and we return on the Last Day, before we are aware of it” Lutheran church
did not follow Luther’s inconsistent lead, and reverted to the medieval.
t. John Calvin rejected purgatory as unnecessary, but continued with immortality of soul.
u. John Milton (1608-1674) wrote “death of the body is the loss, or extinction of life”
v. Today, among evangelical theologians, many hold the Biblical view of cessation of functions, and
life at death  J.R.W.Stott, Clark H. PInnock, J.W.Wenham, Oscar Cullmann.