Is there an afterlife?

The soul of man being immortal, he still exists after death, and it is revealed in scripture that his body will be raised, and he will either be in eternity away from God in punishment for the sins he has committed; or, by the grace of God, be in an eternity of happiness with the Lord Jesus through His atoning work on the cross.

Without going into every detail of this deeply informative parable of our Lord, a parable illustrative of great realities, it clearly presents three things: (1) The death of the body; (2) The survival of the soul after death; (3) That in the next world there are two conditions of existence, one of happiness, the other of torment. This picture of the next world unfolded by our Lord shows that both believer and unbeliever pass into the next world deathless souls, either bound for Heaven or Hell. May God graciously drive the deepest conviction of this fact into the soul of every reader of this pamphlet.

Who shall draw back the curtain, and show us what lies beyond this life? Certainly no mere man! Can anyone be better qualified to enlighten us, than the One who came down from heaven to earth in order to die an atoning death on the cross of Calvary, so that the offer of forgiveness of sins might be made to all mankind through faith in Him, and by the efficacy of His most precious blood. Our Lord spoke of a rich man and a beggar. Here are His own words, “It came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; and in hell he lift up his eyes, being in torments” (Luke 16:22-23). Our Lord used symbolic language to emphasize and make vivid the truth He wished to convey to the minds of His hearers, and in no wise to lessen its solemn meaning. His words most clearly teach the survival of the soul after the death of the body, and that in two conditions. The beggar went to heaven and was comforted; in contrast the rich man went to hell, and was tormented. Scripture throws great light on the truth of the survival of the soul after the death of the body. There lies ahead for everyone of us the resurrection of the body, which cremation of the dead, so popular in these days, does not and cannot set aside.

Is there a life beyond the grave? Often and anxiously the question is agitated amongst men. The Son of God answers it for us here. The beggar died, and was forthwith, not extinguished nor consigned to centuries of insensibility, but carried by the angels into Abraham's bosom. The position is described from the Jewish point of view. Conscious blessedness and that in the company of the father of the faithful, is plainly set forth. The rich man also died, and of him it is said, "he was buried." Why is this added in his case? Clearly because the Lord would carefully distinguish between body and soul. The man's body was buried, doubtless with all the pomp and circumstance that suited so wealthy a person; but immediately afterwards we read "in Hell (Hades) he lifted up his eyes, being in torments." Let me repeat, his body was laid in the tomb, but his soul went to Hades. Beyond all just controversy, this is the Saviour's meaning in the passage before us.

Does Scripture speak of the life after death? Most distinctly and plainly. We have no need to go to spiritism to find out whether the dead survive. That has been the faith of God's saints from the very beginning. It is recorded in Matthew 22. that the Sadducees came to Jesus hoping to trip Him up, and they told that "cock-and-bull" story about a woman who had seven husbands. I have no doubt it was an absolute fiction; but they concocted this story in the hope of trapping the Lord, and they said, "In the day of resurrection whose wife shall she be?" And the Lord Jesus replied, "Ye do err, not knowing the Scriptures or the power of God," and then He went on to say, "Have ye not read that which was spoken to you by God, I am the God of Abraham, and the God of Isaac, and the God of Jacob." When did God say that? Centuries after those patriarchs had been laid in their graves, and He said it to them through Moses, whom the spiritists would laugh out of court. He did not say, "I was the God of Abraham, Isaac and Jacob." That disposes of the false notion that the dead have no consciousness, or cease to exist until the resurrection of the body. God is not the God of the dead but the living. If they for the time being had been extinct, He would have said, "I was their God." If He looked forward to the resurrection He would have said, "I shall be," but He said neither; He said, "I am the God of Abraham, Isaac and Jacob." God is not the God of the dead but of the living. All live to Him. With that agrees most beautifully Romans 14:7-9, where we read, "For none of us lives to himself, and no man dies to himself. For whether we live, we live to the Lord; and whether we die, we die to the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living." A wonderful passage, full of the deepest possible comfort to the heart. I shall never forget how in a time of deepest distress and darkness, that one passage sang its comfort into my soul "Whether we live or die, we are the Lord's." I speak now to those who have trusted in Jesus, those who have come to His feet as poor sinners, and cast their souls upon Him, and can say, "He is my Saviour." "Whether we live or die, we are the Lord's." Yes, those loved ones who have passed out of our sight trusting in our one and only Saviour, have gone beyond our ken, but they have not passed out of the Lordship of Christ. Whether we live or die we are His, He is Lord both of the dead and the living. John 10:27-28, will fit in here, "My sheep hear My voice, and I know them, and they follow Me: and I give to them eternal life; and they shall never perish, neither shall any man pluck them out of My hand." Have you been confining that to the living saints? Don't confine it to them any longer; it includes those fallen asleep in Jesus, they are in His mighty hand even as we are. And none can pluck us from that hand, and none can pluck them from that hand. They shall never perish, neither shall any man pluck them out of His hand. The hand that broke the power of death holds in absolute and everlasting safety all those who have put their trust in Him. Safe, eternally safe, and in His hand! So near to Him they are in His keeping, and we are also. Thank God, they could not be in a better place, could they? They could not be in safer keeping, for none, either in this life or the next, shall take His blood-bought sheep from Him.

Where may we find certainty concerning a matter so important? Not in the reasonings and speculations of men, but in the Word of the living God. Does it, or does it not, teach that there is something in man which does not perish with the body? The question is virtually answered in God's account of the beginning of things. We learn from Gen. 2:7 that the body of the man was first formed of the dust of the ground, and then, as a separate act, God breathed into his nostrils the breath of life. The true life of man is thus not inherent in the outer frame; it is something distinct from mere bodily vitality. Add to this our Lord's words to His disciples in Matt. 10:28, "fear not them which kill the body, but are not able to kill the soul." Supplement this with the Saviour's reference to the long-departed patriarchs, Abraham, Isaac, and Jacob, in Luke 20:38, "He is not a God of the dead, but of the living, for all live to Him." These passages prove conclusively that when earthly conditions are ended there is another sphere, in which the released spirit lives and moves, where no persecuting hand can ever come. And need we remind the reader of the rich man and Lazarus, who are vividly presented to us in Luke 16 in their respective conditions of anguish and bliss when this world had by both been left behind for ever?

To the first of these questions the answer must be, "Yes, there is that in man, both constitutionally and morally, which renders him amenable to God's judgement." I should reply differently if the question were put as to a dog. The dog has no existence apart from the body, nor is he a moral being, with responsibilities concerning which he must give an account to his Creator. Scripture everywhere assumes that man has that within him which does not die when the body dies. Look at Matt. 10:28. The Lord Jesus, in His charge to His disciples, said, "Fear not them which kill the body, but are not able to kill the soul." No one can well misunderstand this language. Enemies, in their hatred to the Gospel, might kill the messengers of Christ; but, though the body be thus destroyed, there still remained the soul, altogether beyond the reach of creature harm. Look also at Luke 16:19-31. There three men are shown to us, holding conversation together in the unseen world after earthly conditions had been left behind for ever. Abraham, Lazarus, and the rich man were all dead persons as far as this world was concerned; but they had by no means ceased to exist. To these passages let us add Ecc. 12:7: "Then shall the dust return to the earth as it was, and the spirit shall return to God who gave it." Here body and soul are carefully distinguished the one from the other. Matt. 22:31-32 is a very striking passage in this connection. In replying to the quibble of the Sadducees about the resurrection, our Lord said: "As touching the resurrection of the dead, have ye not read that which was spoken to you by God, saying, 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."

Luke now adds a few words which are of universal importance, and deeply concern all men: "For all live to Him." Dead to us here, they live to God. Death, then, does not terminate any man's existence. They live to God. This refers of course to all the dead, and concerns therefore all the living. The Sadducees had raised a question of a resurrection of the body. The Lord in reply showed that He rejected all their distinctive tenets, as stated in Acts 23:8. The resurrection is a Scripture truth. Angels there are, and the saints when raised will be equal to them. Spirits, too, exist, for all the unclothed live to God. Into the far-reaching results of resurrection the Lord did not here enter. Resurrection from the dead was still a future event. When that, however, had been established by the Lord's resurrection, the Spirit of God opened up the subject further (1 Cor. 15).

But before entering at length into this question, a few remarks in explanation of the use of terms may be helpful. When we say of a man that he died, we speak of the individual as ceasing by death to exist on earth, his place here knows him no more. (Job 7:10.) Yet we are assured from scripture that his spirit does not die. The body can, and does; death claims it; the grave holds it. The person, however, lives to God, as the Lord told the Sadducees in the temple at Jerusalem. (Luke 20:38.) By death the soul is set free from the body, and the latter thereupon ceases to live, so we talk of a dead body in contradistinction to a living body. Viewing the individual as a whole, we say of him what is true of a part, he is dead; for the body, which is part of him, is dead. On the other hand, if we think of the individual in the unclothed state — for there is such a state (2 Cor. 5:4; 2 Peter 1:14; Rev. 6:9) — remembering that the soul does not die, we speak of him as living. Personality, which is attributed to him when in the body, is attributed to him equally when out of it. Christians are absent from the body, and present with the Lord. (2 Cor. 5:8.) The penitent thief was with Christ in paradise, but of the disposal of his body we have no record. Nor is this true of saints only. The rich man died, and was buried, yet was alive in hades. And Samuel, speaking to Saul years after his body had been laid in the grave, told the king that by the morrow Saul and his sons would be with him. (1 Sam. 28:19.) Hence, if we say such an one has died, we understand that a separation has taken place between his body and his soul, the former thereby merely died, though the latter still lives, for in common language we speak of the individual as he appears to us. Thus when we read of the dead, meaning thereby those who have departed this life, we understand that they are so called on account of their present bodily condition. As unclothed spirits they are really alive, but their bodies being dead, they are termed the dead. So we read of the Lord, "These things saith the First and the Last, which was dead and is alive." (Rev. 2:8.) We read of those who share in the first resurrection, "They lived and reigned with Christ a thousand years." (Rev. 20:4.) We read, moreover, of the lost, "The rest of the dead lived not till the thousand years were finished." (Rev. 20:5.) In each of these instances, the condition, whether dead or living, is viewed as dependent on the state of the body. If that is dead, the person is dead. If that is raised again and reunited to the soul, the person is said to be living.

While spirit, soul, and body continue in the harmonious relations to each which constitute the man; he is in LIFE, as that word is ordinarily used. When the triunity breaks up—when the soul and spirit leave the body—the condition is reached which is called DEATH. Neither of the three component parts becomes extinct, but their disruption breaks up the man—the man dies. The body returns to dust; the spirit to God who gave it. The former we know by sight; the latter comes to us as a revelation from God (Eccl. 12:7). Death is separation: never extinction. Even Annihilationists are compelled to admit that something survives, in which the identity of the man is preserved till resurrection and judgment (John 5:28 -29; Rev. 20:12). This “something,” Scripture informs us, is the disembodied spirit, which, liberated from its tenements continues to exist. The question remains—Where?