“Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death.”
“Upon the fundamental error of natural immortality rests the doctrine of consciousness in death—a doctrine, like eternal torment, opposed to the teachings of the Scriptures, to the dictates of reason, and to our feelings of humanity. According to the popular belief, the redeemed in heaven are acquainted with all that takes place on the earth and especially with the lives of the friends whom they have left behind. But how could it be a source of happiness to the dead to know the troubles of the living, to witness the sins committed by their own loved ones, and to see them enduring all the sorrows, disappointments, and anguish of life? How much of heaven’s bliss would be enjoyed by those who were hovering over their friends on earth? And how utterly revolting is the belief that as soon as the breath leaves the body the soul of the impenitent is consigned to the flames of hell! To what depths of anguish must those be plunged who see their friends passing to the grave unprepared, to enter upon an eternity of woe and sin! . . .
“What say the Scriptures concerning these things? David declares that man is not conscious in death. ‘His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.’ Psalm 146:4. Solomon bears the same testimony: ‘The living know that they shall die: but the dead know not anything.’ ‘Their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun.’ ‘There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.’ Ecclesiastes 9:5, 6, 10.
“When, in answer to his prayer, Hezekiah’s life was prolonged fifteen years, the grateful king rendered to God a tribute of praise for His great mercy. In this song he tells the reason why he thus rejoices: ‘The grave cannot praise Thee, death cannot celebrate Thee: they that go down into the pit cannot hope for Thy truth. The living, the living, he shall praise Thee, as I do this day.’ Isaiah 38:18, 19. Popular theology represents the righteous dead as in heaven, entered into bliss and praising God with an immortal tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: ‘In death there is no remembrance of Thee: in the grave who shall give Thee thanks?’ ‘The dead praise not the Lord, neither any that go down into silence.’ Psalm 6:5; 115:17.
“Peter on the Day of Pentecost declared that the patriarch David ‘is both dead and buried, and his sepulcher is with us unto this day.’ ‘For David is not ascended into the heavens.’ Acts 2:29, 34. The fact that David remains in the grave until the resurrection proves that the righteous do not go to heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God.
“And said Paul: ‘If the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.’ 1 Corinthians 15:16-18. If for four thousand years the righteous had gone directly to heaven at death, how could Paul have said that if there is no resurrection, ‘they also which are fallen asleep in Christ are perished’? No resurrection would be necessary. . . .
“It is an undeniable fact that the hope of immortal blessedness at death has led to a widespread neglect of the Bible doctrine of the resurrection. . . . This has continued until the glorious truth of the resurrection has been almost wholly obscured and lost sight of by the Christian world. . . .
“When about to leave His disciples, Jesus did not tell them that they would soon come to Him. ‘I go to prepare a place for you,’ He said. ‘And if I go and prepare a place for you, I will come again, and receive you unto Myself.’ John 14:2, 3. And Paul tells us, further, that ‘the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ And he adds: ‘Comfort one another with these words.’ 1 Thessalonians 4:16-18. . . . Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the “dead in Christ” shall be raised to eternal life.
“Before any can enter the mansions of the blessed, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books and to be rewarded as their works have been. This judgment does not take place at death. Mark the words of Paul: ‘He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.’ Acts 17:31. Here the apostle plainly stated that a specified time, then future, had been fixed upon for the judgment of the world.
“Jude refers to the same period: ‘The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ And, again, he quotes the words of Enoch: ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all.’ Jude 6, 14, 15. John declares that he ‘saw the dead, small and great, stand before God; and the books were opened: . . . and the dead were judged out of those things which were written in the books.’ Revelation 20:12.
“But if the dead are already enjoying the bliss of heaven or writhing in the flames of hell, what need of a future judgment? The teachings of God’s word on these important points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory? Will the righteous, after the investigation of their cases at the judgment, receive the commendation, ‘Well done, thou good and faithful servant: . . . enter thou into the joy of thy Lord,’ when they have been dwelling in His presence, perhaps for long ages? Are the wicked summoned from the place of torment to receive sentence from the Judge of all the earth: ‘Depart from Me, ye cursed, into everlasting fire’? Matthew 25:21, 41. Oh, solemn mockery! shameful impeachment of the wisdom and justice of God! . . .“Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death. The patriarchs and prophets have left no such assurance. Christ and His apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to heaven. They are represented as sleeping until the resurrection. 1 Thessalonians 4:14; Job 14:10-12. In the very day when the silver cord is loosed and the golden bowl broken (Ecclesiastes 12:6), man’s thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun. Job 14:21. Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep; they are awakened by the trump of God to a glorious immortality. ‘For the trumpet shall sound, and the dead shall be raised incorruptible. . . . So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.’ 1 Corinthians 15:52-54. As they are called forth from their deep slumber they begin to think just where they ceased. The last sensation was the pang of death; the last thought, that they were falling beneath the power of the grave. When they arise from the tomb, their first glad thought will be echoed in the triumphal shout: “O death, where is thy sting? O grave, where is thy victory?’ Verse 55.*
* The Great Controversy, pp. 545–549.