The Bible has proven to be a source in which we can put our absolute trust and as such many have turned to its pages claiming to find support for the teaching of a life after death.  It is said that the human soul departs from the body at death, going to live beyond the grave.  To determine whether or not this is true we must look to Scripture in order to identify what the soul is and we must determine whether or not Scripture teaches that this soul lives on after death. 

The dualistic view of man, where he lives as both a body and a soul, is unquestionably ancient.  For thousands of years various pagan religions have anticipated an afterlife, where the soul would live on without the body.  Understandably then, the words translated as "soul" in Scripture include in their meaning a thought of something that lives on outside of the body.  We should not mistake this to mean that they exclusively refer to such or even that this use is necessarily used in Scripture, for the range of meaning for the Greek and Hebrew words that are translated is extremely broad.  We must determine whether or not the Bible teaches a life after death and if the use of "soul" in Scripture includes the thought of a conscious person that has departed from the physical body. 

To answer whether or not Scripture teaches a life after death we need only turn to the book of Ecclesiastes.  Chapter 9 verse 5 tells us that the dead are “conscious of nothing at all.”  Many will argue that Solomon is merely writing from man’s perspective of what happens “under the sun,” but the context dictates otherwise.

Looking to verse 10 we learn that this cessation of conscious is not simply related to what happens upon the Earth, but also in Sheol or Hades, the place where the soul is said to be at death.  We are told, “There is no work, or planning, or knowledge, or wisdom in Sheol, there you will go.”  Sheol is void of consciousness, and it is the place that the person will be at upon death.  Solomon does not say that the body will go their alone, with the person's consciousness traveling off to another location.  He clearly states that "you" will be there and that this is the state that "you" will be in. 

Some have gone a step further, arguing that the consciousness spoken of is only earthly, without addressing the afterlife.  Is this supported in the passage?  Starting in verse 9 we find that Solomon is saying that we should make the most of the life we have now.  Continuing to verse 10 he tells us to do everything we do with our full might, because in Sheol, where we are going, there will be nothing at all.  To say that this passage is speaking of only our our fleshly life while allowing for further life as a departed soul would defeat the entire purpose of what Solomon said.  If such were the case, there would be many things to do and feel beyond the grave, and so Solomon's entire argument would be immediately invalidated.  The contrast within the text is seen to be between what happens under the sun and what happens in death.  Solomon is saying that we should do everything that can be done while we are under the sun (that is in line with God's will), for in death there is nothing to be done at all.

There are other passages that support this position, and they will be discussed later in this article and in future articles.  Yet with this text we have established a foundation.  We have seen a clear Biblical refutation of the teaching of a life after death.  In line with this we must consider the definitions of the word soul that are clearly outside the realm of a conscious part of man that leaves the body on death.  We must consider the various Scriptures that are put forth as evidence of a life after death to determine if these passages truly teach what is claimed of them.  In looking at these we will see some passages that are not kept in context, others that have a significant background that has been disregarded and we will also see places where the passage could either refer to an immaterial part of man that departs or not, with the former view contradicting what we otherwise see in Scripture. 

For understanding the meaning of the words translated soul, we might note what the International Standard Bible Encyclopedia states:  "Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: ‘Soul,’ ‘living being,’ ‘life,’ ‘self,’ ‘person,’ ‘desire,’ ‘appetite,’ ‘emotion’ and ‘passion’ (BDB under the word). . . In the New Testament psuche appears under more or less similar conditions as in the Old Testament."[1]  Outside of these definitions, this reference work goes on to cite several texts where they believe it to be referring to the conscious part of man that departs at death.  Within this and subsequent articles we will examine several of these texts to determine whether or not they carry such a sense.  By doing this we will determine whether or not these texts contradict the clear view that we have derived from Ecclesiastes 9 and other passages. 

A Soul Departing and a Soul Returning
Two texts appealed to for showing that the soul is something that consciously lives on after death are Genesis 35:18 and 1 Kings 17:22.  In the first we read of the soul leaving Rachel at her death, in the second we read of the soul of a boy returning to him, but in neither of them do we read of their souls living on consciously.  Do these Scriptures teach the life after death that many claim, or is there a simpler understanding that is in harmony with what we learn from Ecclesiastes?  The Theological Wordbook of the Old Testament explains the meaning of 1 Kings 17:22, an explanation that also applies to Genesis 35.  They observe:  “The original, concrete meaning of the word was probably ‘to breathe.’… ‘the nepesh [life/breath/soul] of the child returned and he revived.’”[2] 

Their breath left their bodies, so those bodies no longer contained the life-principle.  It was not the life force, but it was what resulted from the animated body.  Here the term "soul" would include "the essence of life in terms of thinking, willing, and feeling."[3]  There is no need or basis for viewing this text as teaching a conscious immaterial aspect of the person that left upon death.  Rather, we find these two texts to be explaining how their individual lives came to an end.  Their bodies were no longer animated so the life-principle did not remain in their bodies.  In other words, their bodies no longer carried on the various life functions.

Samuel’s Rise from the Dead
Many have appealed to the apparent visit of the dead prophet Samuel to King Saul as recorded in 2 Samuel 28.  It has been argued that the soul of Samuel came from the place of the conscious dead and through the witch of Endor he spoke to Saul.  The following is the complete account from Green’s Literal Translation.   

1 Samuel 28:6  And Saul asked of Jehovah, but Jehovah did not answer him, either by dreams, or by Urim, or by prophets. 7 And Saul said to his servants, Seek out for me a woman, a medium, and I will go to her and inquire of her. And his servants said to him, Behold, a woman, a medium, is in Endor. 8 And Saul disguised himself and put on other clothes. And he and two of the men with him went; and they came to the woman by night. And he said, I beg you, divine for me by necromancy, and bring up to me him whom I say to you. 9 And the woman said to him, Behold, you know that which Saul has done, that he has cut off mediums, and the spirit-knowers, out of the land. And why are you laying a snare for my life, to kill me? 10  And Saul swore to her by Jehovah, saying, As Jehovah lives, no evil shall happen to you because of this thing. 11 And the woman said, Whom shall I bring up to you? And he said, Bring up Samuel to me. 12 And the woman saw Samuel, and cried out with a loud voice. And the woman spoke to Saul, saying, Why have you deceived me? For you are Saul! 13 And the king said to her, Do not be afraid. For what have you seen? And the woman said to Saul, I have seen a god coming up out of the earth. 14 And he said to her, What is his appearance? And she said, An old man is coming up, and he is covered with a robe. And Saul knew that he was Samuel. And he bowed his face to the earth, and prostrated himself. 15 And Samuel said to Saul, Why have you disturbed me, to bring me up. And Saul said, I am grievously distressed. And the Philistines are fighting against me, and God has turned from me and has not answered me any more, either by the hand of the prophets, or by dreams. And I called for you to make known to me what I should do. 16 And Samuel said, And why do you ask me, since Jehovah has departed from you and is your foe? 17 And Jehovah is doing for Himself as He spoke by my hand. And Jehovah is tearing the kingdom out of your hand, and is giving it to your neighbor, to David. 18 Because you did not listen to the voice of Jehovah, or execute the anger of His wrath on Amalek, on this account Jehovah is doing this thing to you today. 19 Yea, Jehovah is also giving Israel into the hand of the Philistines along with you. And tomorrow you and your sons will be with me. And Jehovah will give the army of Israel into the hand of the Philistines. 20 And Saul hurried and fell the full length of his stature to the earth, and greatly feared from the words of Samuel. And there was no power in him, for he had not eaten food all that day, and all the night.

This text begins by Saul observing that God would no longer communicate with him in any way, including through the prophets.  Because of this Saul desires to make contact with the dead prophet Samuel.  Some might observe that Saul must have viewed the dead as conscious or else he would not have tried to contact a member of the dead, but this is not necessarily the case.   It is apparent that Saul’s thinking had lapsed.  He was attempting to contact a prophet of God to learn the future when God had stopped communicating with him through the prophets.  In the same way, the dead could not communicate and yet Saul was trying to contact them anyway.

Keil and Delizsch’s commentary observes the following on the understanding of this text:  “Nevertheless the fathers, reformers, and earlier Christian theologians, with very few exceptions, assumed that there was not a real appearance of Samuel, but only an imaginary one. According to the explanation given by Ephraem Syrus, an apparent image of Samuel was presented to the eye of Saul through demoniacal arts. Luther and Calvin adopted the same view, and the earlier Protestant theologians followed them in regarding the apparition as nothing but a diabolical spectre, a phantasm, or diabolical spectre in the form of Samuel, and Samuel's announcement as nothing but a diabolical revelation made by divine permission, in which truth is mixed with falsehood.”[4]  Some other well known commentators that share this view include Matthew Henry and John Gill.   

With what basis is this conclusion reached?  We first observe that the word used for “medium” in the LXX (1 Sam. 28:7,9) and the Hebrew (see BDB for 1 Sam. 28:9) denotes a ventriloquist.  Such a person would speak for another as if the other person were speaking.  Gill notes that what Samuel asks in verse 15 gives evidence to him not being the actual prophet, asking why Saul has brought him up; taking the view that as God’s prophet he would have already known the reason for Saul’s inquiring of him.  It is further observed that both Saul and Samuel go on to confirm that God is no longer communicating to Saul through the prophets (1 Sam. 28:15-16).  We must inquire of how Samuel would be able to provide a prophecy to Saul if God had actually cut off Saul.  By these points it is stated that a possible deception is occurring.

Nevertheless, we would not be dogmatic in this.  Other options are available, as the text is not explicit.  The Theological Wordbook of the Old Testament notes that “the interview may have come by way of a waking vision, sent by God but without involving any actual transportation of Samuel from the dead, even though his appearance in this vision conveyed an authentic message from God.”[5]  As a vision it was not that Samuel were actually raised from the dead, but that she was seeing a form similar to that of Samuel and through the vision God had relayed his divine warning.  

Yet could it have actually have been Samuel that visited them?  Perhaps, and this is the opinion that Keil and Delitzsch conclude with.  However, contrary to their conclusion, we find no basis in reasoning that this was Samuel’s departed soul.  We note that the text never once mentions anything of Samuel’s soul, but only his whole self.  Only a vision, deception or resurrection would account for the witch viewing Samuel fully clothed with a robe.  If Samuel had come back to visit Saul we can find no reason to conclude that it was anything less than a resurrection.  In such a case, God would have temporarily raised Samuel back to life and commissioned him to deliver a final warning to Samuel.

If this be the case, why was Saul unable to see Samuel?  The text does not tell us, but the question would be appropriate for any of the possible circumstances.  In fact, if the witch had been able to see Samuel as a soul and Saul could not, the same question would apply. 

Souls Under the Alter
The book of Revelation is known to contain symbolic language, with the very first verse stating that the things presented are “symbolized” or “in signs.”  One text appealed to as evidence of souls living on after death is Revelation 6:9-11.   This text presents souls under an alter.  Having been put to death through persecution, they ask when they will be avenged.  Speaking, it is argued, that the souls must be conscious and alive. 

In looking at this text we cannot forget that we are considering the book of Revelation.  Adam Clarke explains it as a “symbolical vision.”[6]  Interestingly enough, Vincent holds that “he saw only blood, but blood and life [soul] were equivalent terms to the Hebrew.”[7]   As symbols, these simply cannot be appealed to for a doctrine on whether or not ones are conscious after death.  The language has a very specific application that invalidates such an appeal. 

What do these symbols mean?  Jamieson, Fausset and Brown explain it correctly: “As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (Gen 4:10)."[8]

Later in Revelation we find an apparent departing from symbolic language when we read of the first resurrection. At Revelation 20:4 it reads of “the souls of the ones having been beheaded.”  These souls are said to be what “live” and their living is described as “the first resurrection.” (Rev. 20:5)   If the souls of the dead being alive is the first resurrection, the souls must have been dead prior to the first resurrection.   Otherwise, their being alive would have had no relevance to the a resurrection, for they would have lived prior to this event! 

The thought of the soul living and dying is consistent with the teaching of Ezekiel 18:4, where we are told that the soul that sins will die.   This is not merely speaking of the “person” that sins dying, but their soul, for the very same verse speaks of the souls of fathers and sons.  It would make little sense to say “the person of the father and the person of the son”, which would be demanded if the text were simply to speak of the person dying.  Rather, it refers to the life-principle.

In a similar line of thought, Jesus explained at Matthew 10:28 that in the final judgment God will "destroy both body and soul."  Just as the physical body will be destroyed and return to the dust, so the soul will also cease to function.  Yet this text also tells us that we need not fear "those who can kill the body but cannot kill the soul."  Is Jesus teaching that in our present, physical death that the soul lives on?  To answer this question we need only look to Jesus' use of language throughout his ministry. 

Consider the account recorded at Matthew 9.  Here we are presented with a ruler that has come to Jesus, asking him to resurrected his dead daughter. (Mat. 9:18)  As a crowd approaches Jesus, he says to them, “Go back, for the little girl has not died, but she sleeps. “ (Mat. 9:24)  Physically the little girl was dead, but with the power to resurrect her he spoke of her only as sleeping, a state in which one is not dead, though in this case she was.  Similarly, in Luke 20:38 he spoke of Abraham, Isaac and Jacob as "living."  In context, this was not because they were alive elsewhere as souls, but because "the dead are raised." (Luk. 20:37)  This is consistent of Romans 4:17 were we are told that God is the one “making the dead live, and calling the things that are not as if they were.” 

To look to any other view for Matthew 10:28 would force Jesus' words to contradict the numerous passages that clearly refer to the death of the soul along with the physical body.  (Num 23:10; Deut. 19:6; 2Sam 7:14)  The fact that Jesus' words do not contradict is seen in his own use of language, where he spoke of the dead as being alive because they would be resurrected. 

Does Scripture define the soul as something that leaves the body consciously to live on after death?  Never does it do any such thing.  In fact, Scripture directly refutes such a view.   The soul is a person’s life-principle, though at times it is used metaphorically as the source of thoughts and feelings.  Indeed, when it is used in such a way, the language is no different than that which is often applied to the human heart, and none would argue that the heart has a consciousness of its own. (Psa. 27:8; 28:7)   Outside of these uses, the word soul will at times be used to convey the person as a complete, living being.  The Bible never describes it as a conscious, immaterial part of a person that leaves the body upon death.  This is an extra-biblical thought based upon pagan influences that crept into certain sects of Judaism and the early church. 

The Spirit that God Gave
Many will point to texts where man’s spirit is given up to God at death.  A classic example of this is in the death of Stephen, where he says, “Lord Jesus, receive my spirit.” (Acts 7:59)  Did Jesus receive a conscious part of man?  Not according to Scripture.  In fact, the soul and spirit are items that Scripture distinguishes. (1Th. 5:23; Heb. 4:12)  

The Bible teaches that man’s spirit is a gift of God.  It is something that God “gave” to man upon birth.  When he dies, it returns to God. (Ecc. 12:7)  The fact that it "returns" shows that it was once with God and then it goes back to him.    The word translated spirit denotes breath or wind, and this reference is to the breath of life that God gives man. (Gen. 2:7)   It is his life force, and Stephen was entrusting Jesus with his life force knowing that he would be resurrected when it was returned to him.   

What though of the thought of conscious torment in hell?  Please visit our discussion: Hell – Conscious Torment or Death and Destruction?