Truth Magazine

By Marshall E. Patton

In Rom. 4:8-11, Paul teaches that righteousness was imputed to Abraham on the grounds of his faith without circumcision. He then affirms that righteousness is imputed to us on the same basis. The Bible, therefore, teaches the doctrine of “imputed righteousness.” Unfortunately, however, some do not understand the difference between the truth on this subject and the erroneous views of Calvinism. The Bible teaches the doctrine of “foreordination and predestination,” but not according to the Calvinistic concept. So it is with the subject under study.

The failure of some to understand this difference has resulted in severe consequences. Some brethren have accepted false doctrine, churches have been divided, brethren once bound close by fraternal ties have been alienated, and not the least of which has been sin on the part of some, unrepented of, unforgiven, even approved in some in= stances -and all of this justified under the concept of the righteousness of Christ being imputed to the individuals involved. Brethren, it is time to stop, look, and listen! The price we are paying otherwise is too great.

Clarifying The Issue

The word translated “impute,” according to Greek lexicographers, as well as the English word “impute,” according to Webster, admits of two definitions: (1) Attributing what belongs to another – “attributing vicariously” (Web.). With respect to righteousness, this is Calvinism: “For we are said to be justified through faith, not in the sense, however, that we receive within us any righteousness, but because the righteousness of Christ is credited to us, entirely as if it were really ours, while our iniquity is not charged to us . . .” (John Calvin, Instruction in Faith, The Westminster Press, 1949, pp. 40, 41). Thus, Calvinism affirms that the righteousness of Christ is imputed to the sinner, so that God no longer sees his sin, but only the righteousness of Christ instead. (2) “To reckon, regard, consider” (Web.). With respect to righteousness, in this latter sense, one is reckoned, regarded, or considered righteous because of what he is because he is righteous. The Bible teaches the latter, not the former.

Righteousness simply means without guilt, and it is a gift from God to the sinner upon the condition of an obedient faith (Rom. 5:17-21; 6:23). Righteousness, therefore, is imputed to us upon the same basis that it was imputed to Abraham, as our text affirms. It should be understood, however, that these conditions are not meritorious. Righteousness is imputed upon the basis of works of faith – not works of merit. Perhaps a failure to understand this accounts for some accepting the erroneous view of “imputed righteousness.” Limited space, however, precludes a discussion of this point of difference just now.

Examples

I have before me an issue of The Ensign. Fair, (Vol. IV, No. 4) published monthly by the Ensign Fair Publications of Huntsville, Alabama, “and supported by Churches of Christ and individuals.” In an article therein entitled “The Imputation of Righteousness” by the editor, R.L. Kilpatrick, we read:

The grounds for our righteousness is the righteousness of Jesus Himself bestowed on us through our faith in him, which puts us IN HIM, i.e., his righteous body. This is God’s righteousness IMPUTED to all those belonging to the spiritual body of Christ, the church. His righteousness is our righteousness. We become HIS perfection when we are baptized into his body (Rom. 6:3, 4; 1 Cor. 12:13; Gal. 3:26, 27). He is head of the body (Col. 1:18) and stands before God as RIGHTEOUS. We, in Him, occupy the same standing before God as does Jesus because his death on the cross perpetually atones for our sins (1 Jn. 2:2).

. . . The same manner in which righteousness is imputed to the Christian race, guilt is likewise imputed to the fleshly race. As we say that a person “in-and-of-himself” is not necessarily righteous, we may also say that a person in and of himself may not necessarily be guilty, as respecting Adam’s transgression. Those who have not reached an accountable age are not personally guilty of violating any of God’s positive precepts. The imputation of Adam’s guilt is an impersonal matter, and the justice of God is maintained in any event. Since the imputation of righteousness upon sinners fits somehow within the framework of justice, neither is it a violation of Divine nature for God to impose guilt upon all who are born in the flesh, whether or not they may have violated divine law. It is simply a matter of God exercising his sovereign right to bestow grace upon whomsoever he chooses (Ex. 33:19) (See also Rom. 9:14-23) . . . .

The infant who dies before reaching the age of accountability, even though under the imputation of guilt, will not come into judgment to account for such guilt. In physical death, all that was inherited from Adam, the Adamic nature, is put off. This leaves the spirit, the soul, of the infant blameless because the soul is not guilty of violating law. In this state, minus the Adamic nature, the innocent possess true righteousness.

John Calvin himself could not do a better job of affirming the false doctrine which he espoused. Yet, brethren are preaching it, and churches are supporting it.

From the 20th Century Christian (Vol. 38, No. 6) in the resignation article by M. Norvel Young, former editor for 30 yeas, we read: “We have opposed sectarianism and eschewed both the extremes of pharisaical legalism and modernistic liberalism. We have discouraged a judgmental spirit and encouraged a humble dependence on the righteousness of Christ, rather than self-righteousness.” I can now understand why he started on the road that brought him to the tragic end that is now his. When one concludes that God sees in his life only the righteousness of Christ instead of sins in his life whether they be through “weakness of the flesh” or “sins of ignorance,” the consequences cannot but be severe.

Conclusion

The Bible no where teaches that the righteousness of Christ is imputed to the individual. No where! Rather, the Scriptures teach that righteousness is a gift from God, not upon the basis of meritorious works, for then salvation would be of debt and not of grace (Rom. 4:4), but upon the basis of obedience to conditions whereby faith is perfected (Rom. 4:3; Jas. 2:21-24). God imputes sin to a man when he sins and because he sins. God imputes righteousness to a man when he submits to the righteousness of God because he is then righteous in God’s sight. “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous” (1 Jn. 3:7).

Truth Magazine XXIV: 47, pp. 753, 763
November 27, 1980

By Fred Holthouser

To further show why I left this false organization, the New World Society or Jehovah’s Witnesses, I would like to take you to four of their main teachings. I will show from the Bible that what we were forced to teach is not found in the Bible, the way that is taught by the Witnesses, not even in their own Bible in most cases. We call on all honest-hearted people to open their minds and look at what is being taught by the Witnesses. Compare that to what is taught in the word of God and let God be found true though every man be found a liar (Rom. 3:4).

When The Kingdom Began

That the kingdom of God was not established in the year 1914 as the Witnesses claim, is proven by Acts 2:1-4. The Bible teaches that the kingdom was established on the day of Pentecost about the year 33 A.D. Also Mark 9:1 tells us that some of the people standing there would be alive to see the kingdom come with power. Now one of two things has happened: either the kingdom was set up during the lifetime of these people or else we have some awfully old people walking around on this earth somewhere. In Revelation 1:9, John told us that he was in the kingdom of God’s dear Son. How could he be in something unless it was already in existence when John wrote the book of Revelation and said he was in the kingdom. You cannot be in something that does not exist. It must be there for you to be in it. It only takes one false prophecy to make one a false prophet and it takes only one false teaching to make a false teacher. The problem is nothing new, for false teachers were at work in the days of the apostles (2 Pet. 2:1, 13).

Witness Baptism vs. Bible Baptism

The Witnesses doctrine of baptism is just like circumcision as given to Abraham, an outward sign to the people that he was doing the will of God. But what they do not look at and do not teach the people is that Abraham was doing the will of God before the act of circumcision was given to him. To a Witness the act of baptism is a dedication that from that day forth you are ready to devote your life in service to Jehovah. but they put no emphasis on forgiveness of sins through Christ’s blood in baptism (Acts 2:38). What they really mean is from that day forward you have become a slave to the Watchtower Bible and Tract Society and that you are never sure of being saved. Your only hope is that the harder you work in selling their books, magazines, and Bibles, the more sure the maybe becomes that you will be hid in the day of God’s great wrath (see Let God Be True, pp. 294-303). They do not teach the assurance of forgiveness in Christ’s blood at the point of baptism, but the maybe of a physical salvation at some future time in a material kingdom.

When I first joined the Witnesses, we were required to study two of their publications before we could be considered as a candidate for baptism. The two books were Let God Be True and This Means Everlasting Life. Just as they have changed everything else, they have also changed the two books that are required study before a person can become a candidate for baptism. Now after you have studied the two books and want to be baptized, you must wait for one of their assemblies to take place before being immersed for a dedication, which is sometimes six months away. That is why you read in the papers that so many Witnesses were baptized at their local assemblies. Some of these people have been waiting six months for their baptism. In every case I can read about in the Bible, the person that had made the good confession of faith was baptized the same hour. Examples of this are the conversion of Cornelius in the tenth chapter of Acts and the Ethiopian eunuch who was immediately baptized by Philip in Acts 8:38. Now all of these baptisms were not as the Witnesses claim, but were done for the remission of the sins as Peter said in Acts 2:38. There are a lot more examples that could be given, but I think all honest-hearted people will get the point.

I would like to tell what the Bible says that we are to do in order to obey the gospel and be baptized in obedience to the plan of salvation. This does not include the story of any of man’s books. The Bible says we must hear the word of God (Rom. 10:17), belive it is the word of God (Jn. 4:42), repent of our sins (Mk. 10:32), then be buried with our Lord in the watery grave of baptism and be raised to walk in newness of life (Rom. 6:4). All of this can be done in just a short period of time; then we must grow in the Christian graces as found in 2 Peter 1:4-8. After all this, we must remain faithful the rest of our lives; Jesus warned in Matthew 24:13 that the love of some will grow cold. Now does the teaching of these Scriptures sound like what the Witnesses teach on the subject of baptism? Why will not more people believe the word of God instead of a group of men in New York? Believe what the Bible says and not what any false religious group has to say!

No Torment In A Burning Hell?

One of the Witnesses’ basic doctrines is that there is no burning hell into which the wicked will go after the day of judgment. They use the Hebrew word “sheol” which is in the Old Testament sixty-five times. Thirty-one times it is translated “hell,” thirty-one times “grave,” and three times “pit.” One Greek word from which we get our word “hell” in the King James Version Bible is “hades.” It simply means the place of disembodied spirits. Some words are translated and some are transliterated. In the latter case, a foreign word is lifted out of the original language and placed over in the English letter by letter, such as “hades.” Other words such as “tartarus” and “gehenna” have been translated to give them their actual meaning as “hell,” but the Witnesses teach very little about these words as their standby is “sheol.” Again you can look at their own writings and see that what they teach on this subject is not what the Bible teaches. The word of God is what is going to save us or condemn us, not any man-made organization, no matter what they claim to the contrary. Their book Let God Be True, (pp. 88-89), talks of hell being a place of rest in hope, or, as they put it, we are unconscious and just like the dog Rover – when you are dead you are dead all over.

But look at what the Bible has to say on this subject. In Mark 9:43-48 Jesus says seven times that the fire is not quenched and that there is wailing and gnashing of teeth. This pictures the eternal state of the lost. Other passages show that even from the moment of death, we pass to the place of disembodied spirits to await Judgment and we wait either in blessed comfort or terrible torment. In Luke 16:19-31, we find the account of the rich man and Lazarus and that the rich man and Abraham were carrying on a conversation between themselves across the great gulf of separation. Some people say that this is just a parable, but that would have no bearing on the case if it was. I do not think that this is a parable for several reasons. One is that Jesus had a certain rich man in mind. The other is that this conversation that was carried on between the rich man and Abraham was never explained to the disciples as were the rest of the parables that Jesus spoke. But, if the story is a parable, that still would not make any difference. A parable is an earthly saying with a spiritual application. All parables tell of such events as really happen many times and teach a lesson. So it would make no difference if this was a parable or not, the lesson is still the same and that is of torment in a lake of fire for the wicked and a place of happiness for the righteous. As the old saying goes, that is the name of that tune. There are so many places in the Bible to refute what the Witnesses teach on the doctrine of hell that I do not think I will be able to put them all in this one article and give a list of all the Scriptures that refute their teaching. But if time stands and the Lord is willing, some time in the future I will write an article on just this one subject.

Now when a Witness comes to your door and tells you that there is no torment after the Judgment, take them to their own Bible to Revelation 20:10. Show them what it says there about eternal torment. Also the fourteenth chapter of Revelation, the eleventh verse, tells us that the smoke and flame of their torment ascended up to heaven and they had no rest day or night forever and forever. Now this is in the New World Translation which is the Witnesses own Bible. I would like to ask a question of them: How do you torment someone that does not exist? I want them to give me the answer from one of the accepted translations and not from one of their books or from the Bible that they use, which is a perversion of the original text and not a true translation of any accepted text.

Two Separate Groups With Different Hopes?

To answer in detail their doctrine of two separate bodies and two separate hopes for mankind would take an article by itself and then I doubt if I could explain it so everyone could understand just what they teach about the two bodies. If it will save just one person from joining this false organiztion, then all the time spent in looking up references and typing the articles will be time well spent. For their teaching of the two bodies, they use John 10:16 (other sheep not of this fold), Psalm 39:9p11 (a group consumed or annihilated), Revelation 20:4 (some reign with Christ 1,000 years), and Isaiah 65 (those who inhabit the new heavens and earth). These two groups have two hopes, one of which is to have life here on this earth and the other life in heaven. When a Witness talks to you about a little flock, he always means a heavenly class made up of what they teach is 144,000. This is not what the Bible teaches in the verses mentioned above or is it even close.

The revealed word of God is what we must go by and Paul says in Ephesians 4:4 that we are all baptized into the one body. While you are in Ephesians four, count the “ones” that are mentioned there. Also look up the following Scriptures and keep them in their context, as a Scripture out of context becomes a pretext and is good for nothing to learn truth. Here is a list of Scriptures: Colossians 3:11-15, John 10:16 with Ephesians 2:11-22, 1 Corinthians 12:20, and many other that could be listed. These all teach that there is but one body, life, and hope for all men who come to the Lord in obeying the gospel.

Truth Magazine XXIV: 45, pp. 745-747
November 20, 1980

By Dennis C. Abernathy

In this article we wish to notice the parable of the lost (or sometimes called “prodigal”) son. We are not interested just here in a detailed study of what a parable is, but will give the following, which will be helpful. A parable is a narrative true to nature or to life which is used for the purpose of conveying spiritual truth to the mind of the hearer. As the Bible class teacher may convey to her small students: “It is an earthly story with a heavenly meaning.”

This parable of the lost son is found in Luke 15:11-32 and is said by many to be the most beautiful of all the parables. It is filled with human sympathy and love. It touches the innermost part of man–his very heart. It is a very moving story, filled with practical applications for us. It is normally called the “Parable of the Prodigal Son,” although the word “prodigal” is not used in the narrative.

The two preceding parables (the lost sheep and the lost coin) help to introduce this parable. They were spoken in the presence of “publicans and sinners” and the “Pharisees and scribes.” The publicans and sinners had drawn near unto Jesus “for to hear him” (Lk. 15:1). But the scribes and Pharisees “murmured” (v. 2), and were there to spy, criticize and accuse the Lord. These parables show us God’s attitude toward and love for the sinner as compared to the sinful attitude toward and lack of love and compassion for sinners on the part of the scribes and Pharisees. They exhibited the “holier than thou” attitude and were trusting in their own righteousness (Isa. 65:5; Rom. 10:1-3).

In the first parable, the lost sheep strayed of itself; but a piece of money (coin) could not be lost of itself. In the one, attention is fastened upon the condition of the thing lost; in the second case, attention is fastened upon the sorrow of the one who lost it. But in our parable under study, there is blame to be attached to the one that is lost.

Now, with your Bibles open, we shall focus our attention on this young man and try to glean some needful lessons from this parable.

1. This young man desired to be free from his father’s house. He was no longer content with his father’s home (sick of home – as compared to homesickness later); in fact, we might say he was very much dissatisfied. His father’s love, care, concern, protection and provision was not treasured very highly by him. He was ready to contemptuously cast aside his father’s guidance, counsel, and association. He wanted to have his own way. He longed for the far country.

Young people, you had better think hard and long about this very thing. You want to get out on your own. You want to do you own thing. You want to break away from all the restraints of home. You are tired of being told what to do (or bossed), so now you want to make your own decisions. Are you ready? This young man thought he was.

But man so often falls into this grievious error in this life here on this earth. Hence God warns, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever” (1 Jno. 2:15-17). It is man who forsakes God; it is man who leaves Him. God does not desire it (1 Tim. 2:4). But man follows his own desires, leading him into sin, which brings death (Jas. 1:14-15; Rom. 6:23). You want to know why and how man sins? Well James tells us that we are responsible for our own sins. “When he is drawn away of his own lusts, and enticed.”

2. This young man wanted what was his – right now. He had a right, by law (Deut. 21:17) to his portion (a third, being the younger); but he had no right to claim it during the father’s lifetime. But he made his request (or perhaps made his demand). We see the father (isn’t he typical of most) willingly sharing with him, even though he did not have to do so.

This young man is typical of mankind and his conduct toward God – Man selfishly petitioning God to give in to their every whim – and do it now. The young man’s father granted his request – but it was not best for him. God will allow man to have his desires, if he, in his stubborness, persists in the attainment of them. We see this in His dealings with Israel. He “gave them their request; but sent leanness into their soul” (Psa. 106:3-16). Also, their request (or demand) to “give them a king” like their neighbors round about them. (1 Sam. 8:19-22). Dear reader, both the boy and they got what they asked for, but it wasn’t best for them.

3. This young man took his departure into the far country – away from all restraints. He was free at last, He thought. Free from his father’s influence, guidance, and counsel. He was now “his own man.” He could now “do his own thing.” He could now make his own life.

Everybody is seeking freedom today from something. Every minority group, women’s group, gay rights group, etc. all want to be free from the “shackles that bind them.” All of this freedom (so-called) is not what it is built up to be. To be able to smoke, drink, curse, fornicate, take drugs – is this freedom? Do not be deceived! This is slavery of the grossest sort – slavery to one’s own indulgence. “While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage” (2 Pet. 2:19).

But back to this lad’s father for just a moment. We see his loving care to the end. He “divided with them his living.” He was very unselfish witholding nothing from his son; he gave them all he had. Does not this portray the Heavenly Father’s love for man (Read John 3:16 and Rom. 5:8)? He loves us, hence, He gave. Love gives. The author of “every good and perfect gift” has simply provided and still provides for us.

But so many are not content with His provisions; they want to throw off all restraint (do their own thing in religion). They do not want to follow a pattern and very boldly announce that they “do not need authority for all they do.” My friends, they are on their way to the far country. They think they are free from the restraints (legalism, antism, etc.), but this young man thought he was free too.

4. This young man wasted his sustenance in riotous living. But remember, dear reader, this is the kind of life he wanted (the “good life,” he thought). Just look what he gave up for this life of “riotous living.”

Think of the countless multitudes, who squander all they make on a life of sin, given over to every sinful pleasure to fulfill their lusts. This seems to be the philosophy that the majority live by today. “You only go around once in life, live it with all the gusto you can.” What a pity, what a waste!

Yes, the “far country” of sin offers revelry and good times, but the Book says that the pleasures of sin are but “for a season” (Heb. 11:24-25). Such pleasures are never satisfying or lasting and ultimately bring only heartache and pain.

What about you? Will you waste your life or will you resolve right now that you will spend the remainder of it in the service of the Lord? Just think of the wasted time, energy and talent you have already thrown away in the service of our worst enemy, the devil (Jn. 8:44). This young man went out full (with abundance) but in the far country, it did not take him long to come up empty. Do not learn this lesson the hard way. Dealing with the devil will always leave you short changed.

5. This young man was in want, where will he turn? He has squandered all he had and now, possibly for the first time in his life, he is confronted with a real need. Where are his fair weather friends now? Have they all deserted him? (His money, their ticket to a good time, is gone and so are they.) In time of need, one does not turn to the ones responsible for his distressing plight. The alcoholic does not turn to the brewery to get help. Alcohol has made millions of alcoholics, but has not befriended one yet. Yes, when people are down and out, they turn to good people, they turn to the church – these are the ones who can help.

So it is with the sinner. He must turn from the devil to escape his bondage, and turn to the Lord, in order that he might find rest for his soul. “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). Until the sinner turns to God, there is no hope all is lost.

6. This young man has now sunk to a shameful life. He is now forced into the employ of a heathen and, not only that, but he is in the field to feed the swine. Think of the stigma of his job – a Jewish boy feeding swine, unclean animals. The account says that if he could have, he would have eaten from the hog trough.

He has arrived. This is the good life in all its glory. This is the finished product of the brewers art. Here are the rewards of the good life in the far country. What does it get you? Drinking, drugs, illicit sex, dancing, immodesty – what does it get you? I will tell you – the hog pen in the mud and mire of sin just like it got this young man. Sin is filthy. (I am afraid we do not view sin as God does. We laugh it off, pass over it lightly, and rationalize it away.) “Let us cleanse ourselves from all filthiness of the flesh and spirit . . . .” (2 Cor. 7:1).

How this typifies the plight of all who turn from God to a life of sin (read 2 Pet. 2:20-22). Not a pretty picture is it? It has been aptly put: “If you don’t want to be classed with the hogs, don’t wallow with them in the mire.”

Here is this young man. He had a good home and a father who loved him; he threw it all away, and now he has hit rock bottom. He is at the end of his rope; he is in the gutter. Sad to say, this is the plight of many who were fine, healthy, outstanding young people who have tried the wares of the devil. They thought they could “make a mock at sin,” but they are fools (Prov. 14:9).

If we were to close this story here (with the young man in the hog pen) in utter despair and need, it would be sad beyond description. But there is a cloud with a silver lining. This is a story with a “lived happily ever after” ending, as it were, as far as this young man is concerned. In the next article, we shall trace his steps back home. Stay with us.

Truth Magazine XXIV: 45, pp. 743-745
November 20, 1980

By Jimmy Tuten

The subject of death has captivated the minds and imaginations of men for countless generations. Physicians, medical and psychiatric authorities, preachers and funeral directors have written much and have made every effort possible to prepare the public’s mind for the grief and bereavement most people face when confronted with this major emotional crisis in their lives. Over against this aspect of death, there is the religious implication which involves more than pent-up interest or curiosity. Looking at death from a religious standpoint, involves a true attitude based upon what the Bible teaches. Since various theories about death which are strictly taboo have been in existence for some time and since these theories tend to cloud and block proper understanding to truth with reference to death, it would be well to study carefully what the New Testament teaches about death.

Theories Concerning Death

Among present-day theories, one will find the earliest to be invented by man, is the theory known as “psychopannychia,” which claims that at death the soul of man sleeps in a state of unconsciousness. The founder of Seventh-Day Adventism (Ellen G. White) borrowed this idea from the Reformation period and made it a pillar in her system. “At death,” Adventists say, “man becomes unconscious. During the time between death and the resurrection, he is asleep.” When Jesus come the second time, the claim is that only the “saints are raised, clothed with immortality and borne to their glorious home in the city of God” (The Bible and the Immortal Soul, Pacific Press Pub. Assoc., Mountain View, Calif., p. 8). As for the wicked, Seventh-Day Adventism teaches that they are annihilated! Another group known as Christian Scientists teach that “matter, sin, sickness and death have no reality;” therefore, they deny the existence of death. Jehovah’s Witnesses claim that man is wholly mortal, and that he is annihilated at death. Death, they say, “is utter cessation of conscious, intellectual or physical activity, human or otherwise” (Make Sure of All Things, N.Y., Watchtower Bible and Tract Society, 1953, pp. 86-90).

What Is Death?

The theories stated above, if true, place our English and American scholars in a bad light. If death is unconsciousness or annihilation, then various reputable lexicographers have erred greatly, for not a single recognized New Testament scholar defines death as unconsciousness or annihilation. Such is, therefore, purely an assumption offered without truth.

“Death” is the translation of the Greek word thanatos, which conveys the primary idea of “separation.” First, let us notice the definition of the word: W.E. Vine says that “death” has reference to the following: (1) “the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust;” (2) “the separation of man from God . . . `conscious existence in communion with God,’ so spiritual death is `conscious existence in separation from God”‘ (An Expository Dictionary of the New Testament, Vol. 1, p. 276). Thayer says that death means “separation (whether natural or violent) of the soul from the body by which the life on earth is ended” (Greek-English Lexicon, p. 282).

When used in a spiritual sense, death means the separation of man in sin from God (Gen. 2:17; 1 Tim. 5:6; Matt. 8:22). When used in a physical sense it has reference to the separation of the soul of man from the body, “for the body without the spirit is dead . . .” (Jas. 2:26). When the soul is separated from the body, the body goes back to the dust and the soul returns to God (Eccl. 12:7).

That man in death is not unconscious is proven by Matthew 23:32: “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.” Though Abraham, Isaac and Jacob had passed from the earth in death, their spirits returned to God and they were not out of existence, nor in a state of unconsciousness. God is a God of the living; God is the God of Abraham, Isaac and Jacob; therefore, Abraham, Isaac and Jacob live! While many other passages could be cited to demonstrate further the inconsistencies of psychopannychia, this one is sufficient to show that unconsciousness is not a part of death. Neither is physical death annihilation. One passage will be sufficient to clearly point this out. In Luke 16:19-31, we have the record of. a rich man and Lazarus. The rich man died and was in torment, while Lazarus, who also died, was carried to Abraham’s bosom. If these two were annihilated in death, how do we account for the fact that they still existed after death? The rich man could see (v. 23), he could speak (v. 24), could feel pain (v. 25), and could remember (v. 27-28). These two men were dead, yet perfectly conscious of their surroundings, able to talk about things remembered on earth and they realized that they were in a different place from that of their former existence (vv. 27-28). Can anyone produce the passage that teaches that the spirits of men are unconscious or cause to exist at death?

Ecclesiastes 9:4-5 is often cited in an effort to disprove the account of the rich man and Lazarus. It reads, “For him that is joined to all the living there is hope: but the dead know not anything, neither have they any more reward; for the memory of them is forgotten” (emphasis mine, J.T.). To chant that “the dead know not anything,” is unfortunate, in that it fails to take into consideration the fact that verse six of his context modifies the sense in which the dead know not anything, i.d., “neither have they any more a portion for ever in any thing that is done under the sun.” The meaning is this: when men pass from this life and dwell no longer under the sun, they can no longer attain to a reward because their period of probation is past. They can do nothing, their reward and their destiny is sealed. This is the very point demonstrated by our Lord in the account of Luke 16.

Conclusion

Death, which entered into the world because of sin (Gen. 2:17; 3:19, 22-24), universally reigns (Heb. 9:27). “Death passed upon all men, for that all have sinned” (Rom. 2:12). For every birth there will be a death some day, for death is the fate of all descendants of our first parents. However, the picture is not so dark after all, for the work of Jesus on earth brought about our deliverance from death (Jn. 10:10). “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. 2:14). Christ, through His resurrection, demonstrated His mastery over death (Rev. 1:18). Now through Christ one can say, “O death, where is thy sting? O grave where is thy victory?” If one is a chili- of God through obedience to the commands of Jesus (Mk. 16:15-16), he can view death calmly and mildly, and not share with the world the fear of death. “Blessed are they who die in the Lord” (Rev. 14:13).

Truth Magazine XXIV: 45, pp. 742-743
November 20, 1980