106. Chapter 100: Concerning Death and the State of the Soul After Death
------------ CHAPTER ONE HUNDRED ------------ Concerning Death and the State of the Soul After Death
After God has led the elect in all the ways enumerated in the preceding, and they have fulfilled the Lord’s counsel in their time, He then takes them to Himself into eternal felicity. However, this translation from time to eternity, from this sinful life to perfect holiness, from sorrow to joy, and from strife to the crown, takes place by way of the dark valley of the king of terrors, which is death. Only Enoch in the first, and Elijah in the second world have entered heaven without seeing death. With the exception of these two, however, no one will enter heaven except through this disagreeable way. Even though there is an incomprehensible difference between the final destiny of believers and the ungodly, they nevertheless have the experience of death in common. It is “the way of all the earth” (Joshua 23:14); “What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?” (Psalms 89:48). Regardless of whether one is a child, young man, or grown man, one must die. The end of everyone will be, “And he died.” This is the certain and immutable injunction of God: “It is appointed unto men once to die, but after this the judgment” (Hebrews 9:27). This is the sentence: “Dust thou art, and unto dust shalt thou return” (Genesis 3:19). This is confirmed to all men by experience, so that there is no need for proof, but rather that it be brought to remembrance. Temporal advantages are of no avail here. Wise Solomon dies as well as foolish Nabal; the strong Samson as well as a tender woman, the beautiful Rachel; Dinah as well as tender-eyed Leah; and the rich man as well as poor Lazarus. A king is removed as suddenly from his throne as a beggar from his hut. “There the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master” (Job 3:17-19). Not only is it true that man must die, but between his birth and death there is but a small season. “Few and evil have the days of the years of my life been” (Genesis 47:9); “Man that is born of a woman is of few days, and full of trouble” (Job 14:1); “The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow” (Psalms 90:10). Man’s life is spent as a “tale that is told” vs. 9, and “we fly away” vs. 10. Our life is swifter than a weaver’s shuttle, which in one swift motion traverses the breadth of the loom (Job 7:9). Life is as grass and as a flower of the field, which endure but for a short season (Psalms 103:15). It is but as a “handbreadth,” and a handbreadth of sun prior to sunset is but one hour (Psalms 39:5). Life passes by swifter than a post, swifter than ships and an eagle that hasteth to the prey (Job 9:25-26). It is as a vapor James 4:14, and as smoke that arises as a straight pillar but readily disappears (Psalms 102:4). It is as the tent of a shepherd which is removed quickly, and is cut off like the loom of a weaver which occurs in a moment (Isaiah 38:12). The Death of Believers is Not a Punishment
Even though dying is an experience common to all men, there is nevertheless a great difference between the death of the ungodly and of a believer. The ungodly face death as their prosecutor, and as a punishment upon sin. Death is the way whereby they are translated to eternal death. “For the wages of sin is death” (Romans 6:23). Believers are also subject to death. It is only a chastisement, however, for the Lord Jesus has borne the punishment for all their sins and has delivered believers from them. “And if Christ be in you, the body is dead because of sin” (Romans 8:10). Death is for them a passage to eternal life. “And it came to pass, that the beggar (Lazarus) died, and was carried by the angels into Abraham’s bosom” (Luke 16:22); “Blessed are the dead which die in the Lord from henceforth” (Revelation 14:13). The following question needs to be addressed: When it is not the cause of Christ which subjects believers to temporal misery and temporal death, are not these then punishments inflicted by God as an angry and righteous Judge?
Someone has come to the foreground in our days who, while advocating other soul-damning and Socinian-like errors, also proposes that the misery and temporal death of believers are punishments in the literal sense of the word. We maintain on the contrary that they are but paternal chastisements upon them. This is evident for the following reasons:
First, Christ is a complete Savior, and He has left believers with neither guilt nor punishment. Death is therefore not a punishment in the literal sense of the word. For if God were not entirely and fully reconciled with the elect, and were to punish believers as an angry and righteous Judge, then Christ would neither be a complete Savior nor would He have removed all guilt and punishment for believers. This sentiment is therefore a public denial that Christ is a complete Savior.
Secondly, if temporal misery and temporal death were punishments for believers in the literal sense of the word, then according to God’s justice, the punishments should be commensurate to the sins. One of the following three possibilities must then be true: 1) all the sins of believers should not be subject to any temporal punishments beyond what they currently have to endure; 2) there must be some sins left for which Christ has not made satisfaction, which are thus not worthy of additional punishment in this life; or 3) there is a portion of the merited punishment which Christ has neither borne nor paid for, and therefore the believer himself must bear and pay for this. The disputants themselves must admit these three possibilities; however, none of these three are valid.
(1) Every sin and every partial sin is worthy of all temporal and eternal punishment to the utmost degree.
(2) Believers who have committed the largest number and most heinous sins would also have to be subject to the greatest measure of temporal punishment. However, experience frequently teaches the opposite. Moreover, there are no degrees when it comes to temporal death.
(3) Christ would then have paid more for the one than for the other, whereas the believer who has committed the least number of sins is occasionally subject to the severest temporal affliction. Since none of these three possibilities are valid, but are all absurd and contrary to God’s Word, it is evident that temporal misery and temporal death are not punishments upon sin.
Thirdly, if any unrequited guilt were to be punished with temporal misery and death, the enduring of such punishment would yield this satisfaction, or it would be forgiven without total satisfaction. If the first is true, then man himself is able to make satisfaction for his sins; and if he is able to make satisfaction for some sins, one sin, or part of a sin, he should also be able to make satisfaction for all that he deserves to suffer in this life simply by suffering more. If the latter is true, then there is no need for total satisfaction and Christ’s suffering would have been unnecessary. For if one sin can be forgiven without total satisfaction, this must be true for all sins, as one sin makes us guilty of all (James 2:10). Both views are contrary to God’s Word -- the one is popish and the other Socinian.
Fourthly, Enoch and Elijah, who were also sinful men, did not die. They were thus delivered from what is said to be a literal punishment, of which they as well as others were deserving. If they were absolved of their punishment apart from satisfaction, absolution from all punishment can be granted apart from satisfaction and there would be no need for Christ. Or else Christ did endure the punishment of death for them, which He did not do for others.
Furthermore, consider the martyrs. They were deserving of death due to their sin, and yet the disputants will admit that their death was not a punishment for sin. However, in what manner are they then delivered from death as a punishment upon sin, of which they were worthy as well as other people? Does their martyrdom render satisfaction or have they been acquitted of their sins apart from satisfaction -- or has Christ made satisfaction for them which exceeds what He has done for others? Also believers who will be living on the last day will not die, even though they are deserving of death. It is thus evident that this error undermines the necessity of Christ’s satisfaction.
Fifthly, all afflictions which believers experience in this life come from God as their Father, who does so in love (Hebrews 12:10; Revelation 3:19). They are thus not a punishment in the literal sense of the word.
Sixthly, Christ has also suffered physically and died a physical death. One of two things must be true: Either His suffering and death were in vain and are without efficacy, or He has thereby also removed temporal punishment. To hold to the first view is unchristian; the second is true. “With His stripes we are healed” (Isaiah 53:5). By way of the forgiveness of sins He delivered from physical maladies. “But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house” (Matthew 9:6). Consequently, physical maladies and death are no punishments in the literal sense of the word.
Seventhly, the bodies of believers are members of Christ 1 Corinthians 6:15
Eighthly, if the miseries of the body and death are punishments upon sin, then also anxieties of the soul are punishments upon sin, for in all physical affliction the soul suffers more than the body. Believers would then derive no benefit from Christ in this life, but only after death; then we ought not to put our hope in Christ in this life.
Objection: Since this error to a large extent agrees with the errors of the Papists (which were discussed in chapter 22, vol. #1, p. 575), the same objections which we refuted at that time will also be advanced here. It all boils down to the point that physical miseries are deemed to be punishments (cf. Job 6:4; Psalms 88:17; Micah 7:9).
Answer (1) At least one text would have to be presented in which temporal death is designated a punishment. They have as yet not been able to find any text, however, and thus there is no proof for this aspect of the point of contention.
(2) The words anger, wrath, vengeance, and punishment have a twofold interpretation. Either they pertain to God as a righteous Judge or to God as a loving Father. A father can be outraged and angry, and will punish his children as much as a judge would mete out punishment for crimes. A child suffers as much as does a criminal when he is punished by a judge. Therefore, the same vocabulary is used in reference to both -- among people as well as in Scripture. Thus, we must go beyond the sound of the word and not conclude one thing or the other simply on the basis of the word itself. Rather, we must determine from the textual context whether it signifies punishment in the literal sense of the word or chastisement.
(3) Physical miseries are referred to as either chastisements or rebukes: “O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure” (Psalms 6:1); “As many as I love, I rebuke and chasten” (Revelation 3:19); “If ye endure chastening ...” (Hebrews 12:7). It is thus evident that rebukes and chastisements are identical in regard to believers. Thus, the word “rebuke” does not provide any basis for this error, and thus the error is confirmed.
Practical Use to be Made of the Reality That All Men Must Die
We have shown above that all men must die. The certainty of this ought to motivate us to be engaged toward 1) the godly, 2) the unconverted, and 3) ourselves.
First, since both you and the godly must die, you are therefore to interact with the godly -- to show them favors and to derive benefit from them.
(1) We must show favors to the godly, for they will not be with us long. If they are poor, give them alms, refresh them with food and drink, and clothe them, for it Christ is pleased when we are beneficent to his members. If they die before you, then, upon your death, they will welcome you into the eternal tabernacles (Luke 16:9). If they are not in need of physical support, but instead are weak spiritually, comfort and support them, helping them to bear this. If they go astray, restore them in love, and exhort them. If they are in a good spiritual condition, gladden them with your love and friendship, and if they are slandered, defend them.
(2) We must seek to derive benefit from the godly while they are with us, for they will soon die. Pay close attention to their virtues and how they behave themselves under specific circumstances. Let them be an example to you in their humility, meekness, wisdom, dignity, friendliness, and other virtues as they shine forth. Pay attention to them continually, and as you observe them, seek to bring your soul into the same frame, seeking to emulate them. If they are ministers, or other experienced or gifted saints, make diligent use of their instructions and directions, so that you may thus become acquainted with God’s dealings with His children, and receive light in difficulties and cases of conscience. Being foolish people, we do not realize that something is good until we have lost it. If we are blessed with good ministers, we frequently do not make use of them. We assume that we can always have an opportunity. Once they have departed, however, we shall then have many questions for them. We shall then grieve that we have not made more use of them. Therefore, make use of the godly while they are present, for they will depart from here.
Secondly, since both you and the ungodly will die, you are obligated to do something for the unconverted before they die. There are unconverted among your relatives, neighbors, acquaintances, and business associates, and thus the Lord grants you the opportunity to be a means to their conversion. It ought to grieve you that so many of them are no more, and perhaps are already in hell. Not once did you address them, warn them, point out the way of salvation to them, or take them by the hand to lead them to Christ, even though you knew that they were unconverted and were running toward hell. I repeat, this ought to grieve you, namely, that you -- as far as you are concerned -- are guilty in regard to their condemnation. Therefore, no longer follow in Cain’s footsteps by saying, “Am I my brother’s keeper?” Have compassion, and snatch them out of the fire while they are yet alive and before it is too late, for they and you are to die. Who knows -- you might be a means unto their conversion and salvation. How sweet it will be to be able to say: “Behold, Lord, here am I and the children which Thou hast given me!” If they are not willing to listen to you, you will preserve a peaceful conscience; and God, by means of you, will be glorified in His justice. Therefore, be filled with tender compassion toward precious souls. See to it that you are neither ashamed to speak of Christ and the way of salvation nor intimidated by either wisdom, greatness, riches, wickedness, or goodness. They will possibly not be as offended as you might fear, and you will subsequently meet with more approval than he who flatters with his tongue. Even if your words do not benefit them when spoken, they can come to remembrance years later and be a means unto conversion.
Thirdly, since you yourself will die, you must do something as far as you yourself are concerned. If you are unconverted, be fearful of death. If you are godly, rejoice over the fact that there will come an end to this miserable life and that death will usher in a happy life for you. Whoever you may therefore be, be prepared for your departure from this world.
If you are as yet unconverted, I have a word for you, so that, if it were possible, I might bring you to repentance by alarming you. Give ear, oh man -- you who are wallowing in the earth as a mole; you who only esteem that which is visible; you who only yearn for the tangible; and you who are only concerned about that. This is the focal point of all your mental activity and dreams which you are pursuing with all your might, and is the goal of all your initiatives. Give ear, you who lead an idle and wanton life, and determine and seek your enjoyment to be in eating, drinking, amusements, splendor, and all sorts of frivolity. Give ear, ungodly blasphemers, gamblers, drunkards, immoral adulterers and fornicators, liars, backbiting slanderers, and unrighteous, wicked, and envious persons.
First, you are unconverted and are walking upon the broad way to hell. You are going to die and you will not be here much longer. Perhaps it will be over for you tomorrow. When the king of terrors separates your soul from your body, it will be finished as far as your indulgence in delicacies, wine, the playing of cards, and gambling are concerned. Gone will be your money, profit, honor, offices you are holding, expensive clothing, and whatever else you have occupied yourself with. You will not be able to preserve those things and they will all declare to you: “Depart to hell; we no longer associate with you; we are no longer for you.” They will no longer be able to entertain your fearful soul, nor be able to comfort you. Rather, they will all testify against you, and your oppressed conscience will be an unbearable burden to you.
Secondly, not only will joy have vanished, but terrors will come in its place. Presently you are such a hero, have such a strong spirit, and fear neither death, devil, nor hell. When death comes, however, your courage will depart readily. That which Belshazzar experienced will also come upon you. For a moment, let me hold before you the mirror of this history and you will discover your future condition in it. “Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another” (Daniel 5:6). If the messenger of death were to come to you, saying, “Yet forty days and you shall perish”; or, “This night I shall require thy soul from thee”; would you then be joyful? Your conscience would then be very lively, and you would then have a different conception of the wrath of God and of eternal damnation than you presently have. If a drop of sweat will cling to every hair since God will be a terror to you, where will you then flee? Then seek out your previous ungodly company; they will flee from you, however. Let full dishes and goblets then be brought to you; but you will not be able to ingest them. Then play around with the money you have scraped together, but how wretched the sound of the coins will be! Then put on all your expensive clothing, but you will then say, “Away with all these rags.” Then let all your prostitutes climb into your bed; but you will then say: “Depart from me; I do not want to see you.” You will then say: “World, away with you; I abhor you.” Tell me, what will you do then? Where will you take refuge? With God? With the foolish virgins you will find heaven to be closed. Then you will experience the truth of what you presently do not believe: “Because I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at nought all My counsel, and would none of My reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me: for that they hated knowledge, and did not choose the fear of the Lord” (Proverbs 1:24-29). Where will you flee when the Lord will bring you into judgment for all your sins? Where will you flee when the Lord will command the devil to drag your soul to hell? Then you can weep and howl all you want, but there will be neither pity nor help for you, and you will find yourself in eternal despair and pain to which there will come no end. Therefore today, as you hear the voice of the Lord, harden not your heart. “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Ephesians 5:14).
You who are godly, however, need not be fearful of death. Instead, it should be to your comfort that you will not always remain here. When death comes, all your sorrow will come to an end. All dissatisfaction and restlessness; all weaknesses and pains; all poverty and concerns; and all sin and corruption will only follow you until death. You will leave all that behind, and all that will depart from you in the hour of death. What a blessing it is that there is deliverance, that our tribulations will very soon pass away, and that our weeping will be but for a short moment! It is true that death itself is dreadful, but it is at the same time also very beneficial. It cuts off all grievous and sinful crosses at once, and in one moment it will translate the soul into a state of felicity which it never could have truly anticipated prior to that. Death will be as the dreadful lion killed by Samson which, after having been killed, yielded sweet honey. It is as the Red Sea which served to deliver the children of Israel securely from Egypt and out of Pharaoh’s hand. To die is to depart in peace and to begin residing with the Lord and to be with Christ. Therefore, believers, on the basis of Christ’s merits, be of good courage as you bear your cross and as you face death. Be desirous to depart and to be with Christ. Being established by faith, triumph over this last enemy saying, “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:54-57).
Exhortation to Set One’s House in Order
Since all men will die, you, too, will die -- unconverted and godly alike. What is then more necessary than to prepare yourself for death? Oh, that my exhortation would stir you up to do so!
First, you who read or hear this read, I have a message from the Lord to you. The Lord says to you: “Set thine house in order; for thou shalt die, and not live” (2 Kings 20:1). I am not saying, “Prepare yourself to die tomorrow,” for it may well be that you will not live until the morrow, but that in this night your soul will be taken from you. Death comes unexpectedly, and frequently when one is most busily engaged and is least thinking about death. “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of” Matthew 24:44
Secondly, as uncertain as the moment of death is, so uncertain is the manner of death. Perhaps you will be snatched from this life in one moment by way of a heart attack, an accident, or by another unanticipated event. Even if death will be preceded by an illness, you will perhaps immediately be unconscious and bereft of your mental faculties, or you will be so preoccupied with pain and anxiety that you will not be able to think composedly about God for one moment. Being thus troubled within, you will perhaps take the great step upon which eternity hinges.
Thirdly, everything is contingent upon death. As the tree falls, so it will lie. If you die as an unconverted person, your soul will go to hell; if you die as a converted person, your soul will instantly go to heaven and enter into joy. I am not suggesting that salvation is contingent upon the spiritual frame which the believer has at his final moment, but rather what he is in principle. If there is life within, his end will be peace -- even if he must depart with much darkness, weakness of faith, and strife. Just as the external manner of dying (that is, whether someone has a difficult or gentle deathbed) does not render someone saved or unsaved, likewise does not the internal condition of the soul; that is, whether a believer essentially goes his way in joy and assurance, or with much anxiety.
Fourthly, a late conversion is seldom a good conversion. God generally hides Himself and Christ generally refuses grace to those who, in spite of all the means, have stubbornly persevered in yielding to their lusts, having wasted the entire time of life allotted to them. All their sorrow is but a being fearful of hell; all their supplication for grace is but an outburst caused by fear and anxiety; and all their fleeing to Jesus is but a vehement desire to be delivered from perdition. Therefore, do not wait until the last moment. Many are, however, not even serious at the end, but rather are insensitive as they approach their end. How dreadful will their end be!
Fifthly, a worldly person is of the opinion that one would not be able to live if he were to reflect continually and intensely about death. It is true indeed that he would not be able to live peacefully in sin. Sin would no longer be a delight, and fear would take all his joy away. They who speak or think in this fashion, however, demonstrate that they have never yet walked upon the pathway of salvation, and that they would rather go carelessly to hell than presently repent. Believers ought to know, however, that it is not only genuinely wise to live in a state of preparation for death, but also that it is a most delightful life. All that is of the world will lose its beauty, the cross will be viewed as soon coming to an end, the conscience will be at peace within, the hope of glory will yield joy, one will actively pursue sanctification, and all will be plain within the heart. How delightful is Paul’s condition when he writes: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing” 2 Timothy 4:7-8!
Sixthly, what would we not do to have a joyous deathbed! What a dreadful death it will be if we have neglected the time of grace and cannot look forward to anything but being cast into hell immediately upon death! How wretched it is even for believers when we must die in darkness; if we do not know whether there has ever been grace in the soul; if we fear that we shall not be saved, but rather must perish at that very moment; or if we must breathe our last breath in such a state of confusion and perplexity! What a joyful deathbed it is, on the contrary, if we may be strong in the faith, know ourselves to be reconciled in Christ and clothed with His righteousness, see heaven opened and Jesus standing ready to receive the soul, and presently taste the beginning of eternal joy! Oh, then death is not death! However, this frequently follows upon being occupied habitually with the preparation for death. It can happen that a feeble Christian, who has struggled much with sin and has been lethargic in seeking after God, has nevertheless a joyous end, whereas one who was a strong Christian in his lifetime occasionally dies in darkness. However, that is the exception. Generally, dying will be consistent with the measure in which one has prepared for it. It is not contingent upon the many comforts one has enjoyed in this life, but according to what extent he has been exercised spiritually. Those who have had much strife in this life, have experienced much darkness, have lived in weakness of faith, and have wrestled with the power of corruption, generally die in faith. Therefore, he who desires to have a joyous deathbed ought to be active in spending much time in preparing for death.
Question: What am I to do? In what does preparation consist?
Answer: First, in this time wean yourself from this world. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares” (Luke 21:34). A tree which has burrowed its roots deep in the earth can only be extracted from the earth with much pulling and tearing, whereas a young tree not yet deeply rooted can easily be extracted from the earth. Such is also true for a person who greatly cleaves to this earth. His thoughts are focused on the things of this world and these fully or partially occupy his heart. This quietly robs him of his time, and man finds himself overtaken by death without having prepared himself for it -- and thus the dismay. Therefore, accustom yourself to view everything as vanity, as unsatisfactory, as dangerous, and as transitory; and then make use of everything in this weaned condition of soul. It requires effort to be habitually weaned from the visible. However, having acquired and preserved such a disposition, one will be able to depart that much more easily, for the soul will have previously been emptied of all these things.
Secondly, learn to live by faith, in reliance upon the Word of God alone. It does not please the Lord to lead His children here by way of seeing. If we have too strong a desire for this without being able to be submissive or satisfied with the way of faith, it will frequently occur that we shall be perplexed when death comes. This would not have been so if, generally speaking, he had lived by faith. If one has previously not learned to rejoice in faith and thus to lean sweetly upon Christ, it will hardly be possible to learn this at the end. It will be in the hand of him who has learned this, however, and he will be able to depart, saying, “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day” (2 Timothy 1:12).
Thirdly, strive continually to have a reconciled conscience which is at peace. You will offend continually, but be sure that you continue not in it, going your way with a confused conscience. That is the most direct way to become more confused in the end, when faith will be most assaulted. Rather, you must accustom yourself to arise immediately after a fall, receive the blood of Christ time and again, and wrestle so long until reconciliation and peace have been regained. This will teach you at death to lay your sin upon the Lamb of God which taketh away the sin of the world. This will cause you to know that your conscience has been cleansed from dead works, and to have been cleansed from all sins in the blood of Jesus Christ, the Son of God. You will then know yourself to be clothed with Christ’s righteousness and thus to be perfect in Him. You shall have courage to come before Him without fear in the judgment that follows death.
Fourthly, accustom yourself to keep death continually in mind and to live continually with an impression of dying. This cannot be learned so readily, for we have a natural aversion for this and very quickly forget about death. Even if there are some fleeting thoughts about it, this will neither beget a proper disposition toward dying, nor will it give us a wise heart. Pagans accustomed themselves to actively think about death. They said that the life of the wise consists in the contemplation of death. There were those who caused it to be called out every morning: “Remember that you are a man and that you will die.” Christ frequently spoke of His death, and saints prayed for a proper disposition toward death. “Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. Behold, Thou hast made my days as an handbreadth; and mine age is as nothing before Thee” (Psalms 39:4-5). Moses did likewise: “So teach us to number our days, that we may apply our hearts unto wisdom” (Psalms 90:12). As you accustom yourself to reflect upon death, strive to do everything as if it were your last deed, and to bear every cross as if you would be delivered from it by death that evening. How much patience this will bring forth and how little you will then strive in your conduct for honor, love, and advantage! How prepared you shall then be when death will come, having daily anticipated it for such a long time already! Therefore, engage yourself, for you must at once think as follows: “I must prepare myself; I must act.” Any disposition is acquired by way of much exercise.
Fifthly, hasten to bring your work to its conclusion. Do now what you would wish to have been completed at death. There is still so much unfinished work, and the time yet remaining is very short. Do you already have sufficient faith? Is your heart already warm with love? Are there no longer any sins that must be fought against and overcome? Have you already been weaned from the visible and do you live for the invisible? Have you already become an example of humility, meekness, generosity, spirituality, and love for your enemies? Have you already imprinted a footstep which your descendants will recognize and of which they will think, “Oh, how exemplary did he live! If only I would follow in his footsteps!” In all this you fall considerably short, and therefore hasten with the impression of having but little time left. How sweet will death be if, with Hezekiah, you will be able to say, “Remember now, O Lord, I beseech thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight” Isaiah 38:3!
Therefore, prepare yourself to die! “Watch and pray, that ye enter not into temptation” (Matthew 26:41); “But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Peter 4:7); “Let your loins be girded about, and your lights burning” (Luke 12:37). Be prepared for your journey, and, as the wise virgins, supply yourself with oil -- faith, hope, and love -- in your lamps, and thus await the coming of the Bridegroom. “Blessed are those servants, whom the Lord when He cometh shall find watching” (Luke 12:37); “Blessed is that servant, whom his Lord when He cometh shall find so doing” (Matthew 24:46). The State of the Soul after Death
Having observed that all men will die, the question arises how the soul fares after being separated from the body. In chapter 10 [vol. #1, p. 307] we have dealt comprehensively with the soul, the essence of its existence, its faculties, and its operations by way of its faculties. God created man with a soul and a body, and they would not have been separated to all eternity had man not sinned. However, death, a separation of soul and body, has come into the world in consequence of sin. This results in the soul being separated for some time from the body, whereupon the body will return to dust. However, the soul is an independent entity and an immortal being, not being dependent upon the body for its existence. Upon being separated from the body, her essential existence continues, she retains her faculties -- the intellect and the will -- and continues to function as such. Immediately after death, the souls of believers are taken up into the third heaven to God and enjoy everything there which man, after soul and body have been reunited, will enjoy eternally. The intellect will be occupied with the immediate beholding of God, and the will shall be filled with love, perfect holiness, and inexpressible joy; however, the measure in which this will be experienced is not known to us. They immediately enjoy felicity Revelation 14:13, immediately are in heaven (Luke 16:22); 2 Corinthians 5:1, are united with the church triumphant, are among “the spirits of just men made perfect” Hebrews 12:23, and are with Christ Php 1:23 in whom is all their joy (1 Thessalonians 4:18). The souls of the unconverted also continue in their essential existence and retain both intellect and will -- however, in the endurance of both punishment and pain (Luke 16:23). They are “the spirits in prison” 1 Peter 3:19, “suffering the vengeance of eternal fire” Jude 1:7.
There are abominable heresies concerning the state of souls when separated from the body. The Papists maintain that souls continue in their essential existence. It is their view, however, that souls who do not die in the commission of a mortal sin go to a fabricated purgatory, and that unbaptized children go to a certain place which is neither heaven nor hell, where they will have neither pain nor joy to all eternity. The Anabaptists believe that souls do continue in their essential existence until the day of judgment; however, they are asleep and are oblivious to everything -- thus having neither pain nor joy. Many among the Arminians are of the same sentiment as the Anabaptists, maintaining that souls do not carry on any mental activity after death; that is, neither manifesting any activity nor being receptive for any activity. Among the Socinians, who can neither be numbered among the Christians nor indeed are more than civilized pagans; and among the pagans (in life as well as in death) who have most in common with the Epicureans--there are some who are in agreement with the Anabaptists. Many of them (if not almost all) maintain, however, that the soul is no more than a divine breath, a characteristic, an operative function (albeit an intelligent function) just like all other human functions, such as strength, dexterity, etc. Moreover, when man dies, the soul returns as a breath unto God from whom it originated when He blew it into man’s nostrils. And thus it returns to God as something belonging unto Him, and, just as is true for the souls of animals, it consequently vanishes and ceases to exist, and therefore is neither subject to pain nor to joy. Furthermore, they believe that in the resurrection another body and breath or motion are by renewal generated and will thus enjoy eternal life if that person was one of the righteous. If not, then its annihilation will be maintained. Others express themselves somewhat differently, but it all culminates in the same idea. It could be asked whether they believe in a resurrection at all. A rational human being can readily understand that such a new generation of a different body and a new breath is not one and the same person who lived previously and committed either good or evil. This would mean that in reality there would neither be a resurrection of the dead nor a last judgment. The Immortality of the Soul after Death
We shall first address the parties mentioned and defend the immortality of the soul and her subjection to pain in hell or her experience of joy in heaven; and we shall then “deliver” all those souls from purgatory.
Question: Upon death, is the soul of man, and does it remain, a personal, living, and rational being which enjoys eternal joy in heaven if it has been the soul of a believer? Or does it suffer eternal pain in hell, the place of the damned, if it has remained unconverted?
Answer: We answer in the affirmative. Socinians answer in the negative, and Anabaptists with the Arminians respond negatively to the last proposition. Our view is evident for the following reasons:
First, it is confirmed by such texts which state that the soul retains its being after death.
(1) “Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?” (Ecclesiastes 3:21). In Hebrew rouach signifies spirit, heart, breath, wind, and soul. It signifies the Holy Spirit, the third Person in the divine essence Psalms 33:6, the angels Psalms 104:4, and the soul of man: “Into Thine hand I commit my spirit” (Psalms 31:5). The preacher relates in verse 20 what transpires with the body after death: Both the bodies of beasts and of men return to the dust, and in this they resemble each other. In verse 21 he shows what transpires with the souls of both and wherein they differ, the difference being that the souls of animals (their blood) flows down into the earth, whereas the souls of men ascend toward God who has given them, for the purpose of receiving the sentence of life or death from Him as Judge. He speaks of all souls in a general sense -- the good as well as the evil -- saying the same about all: They all return to God. This cannot mean a gracious acceptance and felicity for the wicked; instead, this can only be as their Judge.
(2) “And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell” (Matthew 10:28). If the soul did not continue in its essential existence, people would be able to kill the soul as well as the body. Since, however, they are only able to kill the body and not the soul, it is thus evident that the soul remains alive after death.
(3) “I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living” (Matthew 22:32). Abraham, Isaac, and Jacob are living subsequent to their death, for God is their God after their death. However, according to the body they are not alive; and thus they are alive according to the soul.
(4) “I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven ... he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter” (2 Corinthians 12:2
(5) “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect” (Hebrews 12:22-23). All those to whom believers come do actually exist and among them are also the spirits of just men made perfect -- and thus their existence is real.
(6) “I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? 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” (Revelation 6:9-11). The altar is Christ (Hebrews 13:10). The souls of dead martyrs were covered by His reconciliation and were in His safe-keeping. Thus, the souls of martyrs truly exist after their death. These souls longed for the glorification of God’s justice in avenging the shed blood of His children, this being expressed by their crying. They had been glorified, which is indicated by the long white robes. They were both addressed and informed about what was yet to come. All of this shows very clearly that souls continue their existence after death, are living, have understanding, and are active. Even though some things are expressed in physical terms, so that they may be understood, yet the entire manner of speech makes it clear that they are to be interpreted in a manner which is consistent with souls.
Evasive Argument: It is said of Abel’s blood that it calls for vengeance Genesis 4:10, and he is also said to speak after he died (Hebrews 11:4). This is, however, not true in a literal sense. It is merely indicative of his suffering and actions while he was alive. In like manner Revelation 6:9-11 is to be interpreted.
Answer: We do not acknowledge this conclusion, as it lacks evidence. This text conveys something entirely different. Here it is not only stated what the souls did, but also what answer they received and what was done to them. Thus, the reference is to the soul, rather than to deeds. This is clear proof that, rather than sleep, they live after death, and use both reason and intellect.
Secondly, that the souls of believers do rejoice after death is evident from the description of their state after death, as well as from the longing the saints have for death. “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them” (Revelation 14:13). Mention is made here of felicity after death, and thus souls continue in their actual existence, for nothing can be said of something that does not exist, nor can it enjoy felicity. The felicity of souls does not consist in sleeping, but in enjoyment. Furthermore, sleeping is meant for the body; the soul does not sleep. The fact that they rest also does not indicate that they are sleeping. Both Christ and people do rest, although they are awake. Resting indicates being at liberty and the cessation of burdensome activities. “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (2 Corinthians 5:1).
If the souls of believers are in heaven after the body, the earthly tabernacle, has been dissolved or has died 2 Peter 1:13, then they are indeed happy. “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8). That which does not exist cannot be present with the Lord. Thus, these souls, upon having been separated from the body, are present with the Lord. Furthermore, the strong desire of believers to depart this world and to be present with the Lord is an indication that souls are in a much happier condition after this life than in this life, and thus souls are not asleep. Observe this desire also in the following text: “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better” (Php 1:23). Death in and of itself is not desirable. A living dog is better than a dead lion. Paul was not that weak and sorrowful that he wished for death due to grief, for he had learned to be content and was able to do all things through Christ who strengthened him Php 4:11
Just as the souls of believers rejoice in heaven after death, likewise the souls of the ungodly are sent to hell, there to endure eternal pain. “By which also He went and preached unto the spirits in prison; which sometime were disobedient” (1 Peter 3:19-20). Christ, by His Spirit and through Noah, preached to the disobedient world. However, upon their death their souls were sent to prison, that is, to hell. “Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire” Jude 1:7. If the souls of the disobedient of the first world and the souls of the ungodly from Sodom and Gomorrah are in prison and are suffering the vengeance of eternal fire, then they continue to exist after death and are enduring punishment and eternal pain (Matthew 25:46). Add to this the parable of the rich man and Lazarus (Luke 16:23-24). The objective of this parable is to describe the condition of souls after this life in order to deter man from sin and to exhort him to the practice of virtue. To that end, the soul of Lazarus is depicted as enjoying comfort in heaven, and the soul of the ungodly rich man is depicted as suffering grief in hell.
Thirdly, there is irrefutable evidence in the following examples: Christ, the thief on the cross, and others. Christ’s soul most certainly continued in its actual existence after death. While dying he said, “Father, into Thy hands I commend My spirit” (Luke 23:46). He said to the thief, “Verily I say unto thee, To-day shalt thou be with Me in paradise” (Luke 23:43). Paradise is the third heaven (2 Corinthians 12:2
Fourthly, this understanding is innate. The pagans knew this, and they were therefore of the opinion that souls move into other creatures. The fabrications of designated and delightful places, and fields as residences for such souls originate from this. Even until this very day, barbaric pagans have the impression that souls continue to exist after death.
Objection #1: (Ecclesiastes 3:19-21).
Answer: We have commented on this text earlier.
Objection #2: Consider these passages: “... before I go hence, and be no more” (Psalms 39:13); “Rahel ... refused to be comforted for her children, because they were not” (Jeremiah 31:15).
Answer: This means that they were not in the land of the living.
Objection #3: “If in this life only we have hope in Christ, we are of all men most miserable” (1 Corinthians 15:19). Paul is engaged in proving the resurrection of the dead, and among other things he proves thereby that believers were of all men most miserable if there were no resurrection. This would make no sense if believers were already in felicity prior to the resurrection, for they do not expect felicity until the resurrection at the last day. This indicates that they will not enjoy felicity until then.
Answer (1) Paul speaks of being miserable in this life, and he is not stretching it out to the resurrection at the last day.
(2) Paul is dealing with people who maintained that man is annihilated after death -- both as to body and soul -- and all the entertainment there is for man is to be enjoyed in this life alone, it being their proverb: “Eat, drink, play, for after death no one sings.” The apostle refutes this, and demonstrates that there is joy after this life, and that they therefore were not of all men most miserable since their hope was in Christ after this life.
Objection #4: “And many of them that sleep in the dust of the earth shall awake” (Daniel 12:2). Here the dead are said to sleep, and thus souls do sleep.
Answer: Death is referred to as sleep. “Our friend Lazarus sleepeth. ... Howbeit Jesus spake of His death: but they thought that He had spoken of taking of rest in sleep” John 11:11
Purgatory is a Human Invention We shall now deal with the fable of purgatory.
Question: Do the souls of believers, after having been separated from the body in death, go to purgatory in order to be perfectly purified -- be it by way of personal suffering or through the assistance of the prayers, masses, and merits of the saints? Or are the souls of believers taken to heaven immediately upon their death?
Answer: The point of contention does not relate to the death of the ungodly, for they go to hell immediately. The point of contention neither relates to whether the reformed come in purgatory, for even the Papists declare that they are delivered from this. Rather, the point is whether the Papists come there or not, for purgatory -- that wondrous place -- is only for them. Thus, in answer to these questions they confirm the first, and deny the second. We, on the contrary, deny the first and hold to the second. Our proof is as follows:
First, there is not one reference to purgatory in the entire Bible. They themselves do not know what to do about this -- even if they were to ask the devil (as one of them did) to point them to a text.
Secondly, Scripture knows but two ways and two destinies: life and perdition, heaven and hell (Matthew 7:13-14; Luke 16:22-23).
Evasive Argument: They who go to purgatory will come into heaven at last.
Answer: After death there are but two destinies. Purgatory would be a third one, and thus it must be rejected. Thirdly, there is no need for a purgatory. It can neither remove sin nor cleanse the soul. Instead, the Lord Jesus cleanses His own from all sins. In Him they are perfect, and are the righteousness of God. “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7); “And ye are complete in Him” (Colossians 2:10); “... that we might be made the righteousness of God in Him” (2 Corinthians 5:21).
What purpose could a purgatory have since all sins have already been removed? Furthermore, a purgatory cannot remove sin, for there is no forgiveness of sin without the shedding of blood. It is a physical fire which cannot bring about the cleansing of the soul. The intercession of the saints and the masses for souls of the deceased are but fabrications. The merits of the saints are null and void. The real issue is money, and with money heaven cannot be opened at all -- neither at an earlier nor at a later moment. The distinction between mortal and forgivable sins is not biblical. The Bible teaches that all sin is mortal, and that there is but one unforgivable sin: the sin against the Holy Ghost.
Fourthly, Scripture states plainly that the souls of believers immediately enter heaven upon death. When the earthly house of our tabernacle is dissolved, heaven will be our portion (2 Corinthians 5:1). To be absent from the body is to be present with Christ vs. 8. To depart and to be with Christ is better than life (Php 1:23). It would be better to live until the last day, than to be in purgatory (if there were such a thing) until that time. The dead who die in the Lord are blessed from henceforth (Revelation 14:13). This was not only true from the moment that this was said, for also prior to that time there was salvation in Christ for those who died, and thus also from the time of their death forward. The converted thief was already with Christ upon the day of his death. “Today thou shalt be with Me in Paradise.” Christ confirmed this with the word “verily.” Hereby is not expressed that He was saying it to him today, but rather that today he would be with Christ in heaven. The first did not need to be confirmed, for the thief and others could adequately hear this. Rather, it was the second which the thief requested, and He promised him that he would enjoy this on this very day, immediately upon his death.
Objection #1: “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water” (Zechariah 9:11).
Answer (1) This most certainly cannot be a reference to purgatory -- not even according to their proposition -- for it did not exist as yet. Rather, this would then be a reference to that fabricated place where the believers of the Old Testament were kept until the time of Christ.
(2) The prophet speaks of the deliverance from the prison of Babylon. He refers to this as a pit, since prisons generally were, and still are, in caverns under the earth. “There being no water” means that there was no refreshment which those who were thirsty could receive by drinking.
Objection #2: “... lest at any time ... thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing” (Matthew 5:25-26).
Answer: This is a parable that relates to the dealings of creditors with debtors who are without means. Hereby Christ is referring to the eternal damnation which awaits unrepentant sinners, from which there will be no deliverance until full payment is made for their sins -- which will not occur to all eternity.
Objection #3: “It shall not be forgiven him, neither in this world, neither in the world to come” (Matthew 12:32). Thus, forgiveness can yet be anticipated after this life; this can only occur in purgatory.
Answer: This means that no forgiveness can be anticipated after this life, for it is stated expressly that sin will not be forgiven in the world to come. No mention is made at all that there is forgiveness in the world to come. This is as much as to say: either now or never.
Objection #4: “Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire” (1 Corinthians 3:13-15). It is thus expressly stated that everyone will be tried by fire and that he will be saved by fire.
Answer (1) If one would wish to construct a purgatory from this, it would first have to be proven that trial and salvation by fire do occur after the day of man’s death. However, the apostle speaks of what man’s experience in this life will be.
(2) Fire is not to be understood here as physical fire which would be capable of affecting man’s soul and his works. Rather, fire must be understood as referring to persecution and oppression in this world for the sake of the Word (cf. Zechariah 3:2; Malachi 3:2-3). “I am come to send fire on the earth; and what will I, if it be already kindled?” (Luke 12:49). The apostle says that by way of persecution it will be manifest how and what everyone has built upon the foundation of the gospel. When persecution comes, nothing but the truth will be able to be the foundation for one’s suffering, and whatever has been peripheral to that he will reject, and thus the fire will save him. If, however, he has conducted himself in a genuine manner, he will be bold in suffering and his uprightness will be manifest in the day of trial.
Objection #5: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Php 2:10). No one can honor Jesus under the earth, however, except those who are in purgatory, and thus there must be a purgatory.
Answer: There are indeed creatures under the earth and there are also devils there. However, Christ, by His suffering and death, has merited all power in heaven and on earth, and everything must be subject to Him -- which the devils were when He commanded them to depart. The bending of the knees cannot be taken in a literal sense, for souls in purgatory have no knees. Instead, it signifies subjection to Him -- be it willingly or unwillingly. It thus remains a fact that there is no purgatory. Consequently, all popish souls have been delivered from it. In addition to purgatory, the Papists, on very precarious grounds, fabricate two additional subterranean localities. The one locality was for the fathers of the Old Testament, from which Christ would have delivered them in His descent into hell. Since they are already delivered from this, however, we shall spare ourselves any further effort. The other fabricated locality is for children who die without being baptized, and in their view may neither enter heaven nor hell, but must eternally remain secluded there without pain or joy. We have refuted this above, for Scripture knows of no such place. The children of members of the covenant have the promise of salvation. It is not in the hands of adults to save or cause children to perish by either having them baptized or by depriving them of it.
Thus, the soul does not die, but rather continues its actual existence, retains its intellect and will, and immediately upon death remains active, without coming into purgatory. It will either suffer all the terrors of hell and endure the wrath of God; or it will enjoy all joy and happiness in immediate fellowship with God in perfect love and holiness, doing so in the presence of angels and the souls of the just made perfect, eternally to jubilate hallelujahs. This all being true, you who are unconverted ought to fear! Do not entertain the illusion that there will yet be the hope of being saved by being purified in purgatory. It is but a fable and you will find yourself deceived when immediately you will find yourself to be in hell, from which there will be no deliverance to all eternity. And you, believers, do not be fearful of death, for according to the promises of the God of truth, your soul will immediately be taken into glory and joy. You may freely desire to depart and to be with Christ, which will be far better for you. Oh, what a sudden change it will be when the soul will find herself free from all sin, darkness, and torments, and instead may behold the countenance of God in righteousness and be satisfied with His likeness! She will thus be preserved until the last day, when the soul will be reunited with the body in order to enjoy forever with body and soul that glory and that joy which “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him” (1 Corinthians 2:9). Amen.