Prayer Tents Bible References - Prayer Tents

DEATH

Death at the most basic level means the cessation of life in a biological sense (Gen. 25:11; Eccl. 12:6). It is also used figuratively for the forces that detract from the quality of life (Prov. 8:35-36; 1 John 3:14). Death is sometimes personified (Job 28:22; Ps. 18:4-5[MT 5-6]; 49:14[15]; Jer. 9:21[20]; Hab. 2:5; Rev. 6:8; 20:13-14). In the NT it is understood as a power that stands in opposition to the created order (Gk. thánatos).

In the OT physical death (Heb. māweṯ, mûṯ) resulted in the return of the body to the earth (Gen. 3:19), the spirit to God (Eccl. 12:7), and the departure of the soul or essence of life (Gen. 35:18; 1 Kgs. 17:21; Jonah 4:3). Death was the normal end of human life (Josh. 23:14; 1 Kgs. 2:2; Job 5:26); only God was immortal (Ps. 90:1-6). Although physical death was inevitable, the ancient Hebrews hoped that their death would come at the end of a long, distinguished life (Num. 23:10; Judg. 8:32), where children were left behind to carry on the name and bury the deceased (Gen. 35:29; 50:7-8; Job 42:16). Premature death (Gen. 21:16; Isa. 38:1-15), death as a result of violence (1 Sam. 15:32-33), the death of a childless person (2 Sam. 18:18), and death without proper burial (2 Kgs. 9:30-37) were all terrible fates. Obedience to God might result in a longer life (Deut. 30:15-20; Prov. 10:2; 11:4) and sin in premature death (1 Sam. 2:31-36; Job 36:13-14; Ps. 55:23[24]), but there were exceptions (Eccl. 7:15-18).

The ancient Hebrew law prescribed death as punishment for violations that were viewed as seriously endangering the life of the community. Among the crimes for which this ultimate penalty was stipulated were murder (Gen. 9:6; Exod. 21:12), blasphemy (Lev. 24:16), fornication (Deut. 22:20-21), sabbath violations (Exod. 35:2), kidnapping (Exod. 21:16), striking one’s parents (Exod. 21:15), homosexuality (Lev. 20:13), bestiality (Lev. 20:15-16; Exod. 22:19), and a host of others. The death penalty was carried out frequently through stoning (Num. 15:32-36; Lev. 20:27; Deut. 17:2-7; 21:18-21) and sometimes by burning (Gen. 38:24; Lev. 20:14; Josh. 7:15, 25).

Even though death at the end of a full life was understood as the natural end of life, rarely was it greeted with joy (Job 3:21; Jonah 4:3); usually people were simply resigned to it. It was the contradiction of life (Jer. 21:8-9), and it meant separation from life (Ruth 1:17; Ps. 39:13[14]). The dead were believed to live in Sheol or the Pit, a shadowy place of darkness and silence (Job 10:21-22; Ps. 94:17; Prov. 2:18; Jonah 2:6[7]). God’s power extended to Sheol (Ps. 139:7-8; Amos 9:2), but he was not present there (Ps. 88:5[6]; Isa. 38:18). Those who dwelt in Sheol could not praise God (Ps. 30:9[10]; 115:17) or remember him (Ps. 6:5[6]; 88:12[13]). Only Enoch (Gen. 5:24) and Elijah (2 Kgs. 1:11) escaped the usual fate. God took Enoch, and Elijah was taken to heaven in a whirlwind. Elisha raised the Shunammite woman’s son from death (2 Kgs. 4:35), but presumably the young man eventually died.

In the OT death could be used in a figurative as well as literal sense. Illness (Ps. 30:2-3[3-4]), enemies (Ps. 9:13[14]; 55:1-4[2-5]), and injustice (Ps. 116:3) were all part of death in this sense. Thus, one could be biologically alive and spiritually dead (1 Sam. 25:37-38; Jonah 2:2-6[3-6]). Ultimately, one had to choose between (spiritual) life and death (Deut. 30:19).

Death was depicted as greedy (Hab. 2:5), as a force that tried to trap humans (Ps. 18:4-5[5-6]; Prov. 13:14), and as a city within which the dead were restricted (Job 38:17; Ps. 9:13[14]). Sometimes it was personified in a way that may have been influenced by pagan mythology (Job 28:22; Jer. 9:21[20]).

The finality of death was tempered somewhat by the metaphor of sleep (Job 14:10-12; Ps. 13:3[4]), though it was a sleep from which one was not expected to awaken (Jer. 51:39, 57). Nevertheless, the metaphor suggested the possibility of awakening. Isaiah stated that in the future death would be abolished (Isa. 25:8). Hannah’s song affirms that God has the power to raise the dead from Sheol (1 Sam. 2:6), and Ezekiel’s prophecy regarding dry bones, though it referred to the exilic community, also suggests God’s power to raise the dead (Ezek. 37:1-14).

Two late passages in the OT explicitly suggest the possibility of resurrection. Isa. 26:19 affirms that the righteous dead will share in the coming deliverance. Dan. 12:2 indicates the resurrection of the righteous to everlasting life and of others to shame and everlasting contempt. By NT times many Jewish groups accepted the concept of resurrection.

In the NT, as in the OT, humans are mortals whose lives end in biological death (1 Cor. 15:21-22). Human death is a universal experience (Heb. 9:27), and the only exception mentioned in the NT is Enoch (Gen. 5:24; Heb. 11:5). Three times in the NT humans are raised from the dead (Luke 7:11-17; John 11:1-44; Acts 9:36-43), but they do not become immortal. Presumably they eventually die.

According to Paul, death is a result of human sin (Rom. 5:12; 6:23; 1 Cor. 15:21). However, through Christ’s death the consequences of Adam’s sin, i.e., human death, are cancelled (Rom. 5:10) and life for all is accomplished (v. 18). Christ’s death destroyed the one holding the power of death (Heb. 2:14) as well as death itself (2 Tim. 1:10). Christ thus became the Lord of the living and the dead (Rom. 14:9) and has the keys of death and Hades (Rev. 1:18). This does not mean that people no longer die. However, death is viewed in a new light. Christ’s resurrection from the dead is understood as the model that all believers may hope to experience (Col. 1:18; Rev. 1:5). Nothing can separate the faithful from the love of God in Christ (Rom. 8:38-39). Physical death is spoken of in positive terms, as gain (Phil. 1:21) and as departing to be with Christ (v. 23).

Just as in the OT, in the NT figurative death can be experienced while biologically alive. Rom. 7:24 speaks of a “body of death.” One who has not yet met Christ is described as dead in sin (Eph. 2:1). By the same token, one who has met Christ is said already to have eternal life, even in the present mortal life (John 3:3-8). There is a tension between the “already” and the “not yet.” The last enemy to be destroyed will be death (1 Cor. 15:26). Death is also personified in the NT, and it has a persona associated with Hades (Rev. 6:8; 20:13-14). In the former passage death is depicted as riding on a green horse.

Apparently the generation living during the time of the Parousia will not experience death but will be translated directly to heaven (Matt. 16:28). At this time, the translated and the resurrected will begin eternal life in its fullness (1 Thess. 4:16-18).

Alice Ogden Bellis

Prayer Tents Bible References - Prayer Tents

DEATH

Eerdmans Dictionary of the Bible (2000)