What does the Bible say about cremation as opposed to burial? Is it proper for a Christian to practice the ritual of cremation?

Originally, the Church under Mr. Herbert Armstrong was not sympathetic towards cremation as a form of burial, as there doesn’t seem to be any Biblical examples, as will be explained herein, where holy people of God actually chose this method of burial. The Church later, under Mr. Armstrong, changed its stance on the matter, realizing that the form of burial today differs from the form used in Biblical times. Cremation was not known in Biblical times, as it is known today. In ancient times, one would have only had a funeral pyre which did not burn bone, but only tissue. The bones would still need to be buried much in the same way as the body, making the procedure rather pointless. Today, we only have the ashes in a small container which then can be “buried” in a vault or in the ground, if so desired. In addition, the Church rightly concluded that it is not a matter of salvation. In certain instances, cremation might be the only kind of burial which some families can afford. On the other hand, we must be careful that we do not unnecessarily offend family members and friends who might be conscientiously opposed to cremation.

Much is said in the Holy Scriptures concerning the disposition of a body after death. Solomon wrote these poignant words in the Book of Ecclesiastes, Chapter six: “If a man begets a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with goodness, or indeed he has no burial, I say, that a stillborn child is better than he” (Ecclesiastes 6:3).

In the book of Deuteronomy, God commanded His people Israel: “If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God is giving you as an inheritance; for he who is hanged is accursed of God” (Deuteronomy 21:22-23).

Even in such a case, unless God pronounced a specific curse on an individual or nation because of their abominations, He required their burial in the ground to be in an expedient manner.

In one case where God was extremely angry with certain people because of their gross disobedience to His Way, He inspired Jeremiah to write out what God said to him concerning these matters, in Jeremiah Chapter 16: “The word of the Lord also came to Jeremiah, saying, ‘.concerning the sons and daughters who are born in this place, and concerning their mothers who bore them and their fathers who begot them in this land; They shall die gruesome deaths; they shall not be lamented nor shall they be buried, but they shall be like refuse on the face of the earth.’ For thus says the Lord: ‘Do not enter the house of mourning, nor go to lament or bemoan them; for I have taken away My peace from this people’ says the Lord, ‘lovingkindness and mercies. Both the great and the small shall die in this land. They shall not be buried; neither shall men lament for them . Nor shall men break bread in mourning for them, to comfort them.'” (Jeremiah16:1, 3-7).

In the case cited above, God was angry because of the evils being performed by these people in their disobedience to His commands. The curse He pronounced upon them was in the form of their not being allowed to bury their dead.

A proper burial was a blessing from God and according to the New Bible Dictionary (page 171), the “Lack of proper burial was a great misfortune,” pointing to 1 Kings 13:22, which says, “‘but you came back, ate bread and drank water in the place of which the Lord said to you, “eat no bread and drink no water,” your corpse shall not come to the tomb of your fathers.'”

“It was customary for successive generations to be buried in the family tomb; thus Sarah, (Gen 23:19); Abraham (Gen 25:9); Isaac and Rebekah, Leah (Gen 49:31); and Jacob (Gen 50:13) were all buried in the caves of Machpelah, east of Hebron. Individual burial was sometimes necessitated by death at a distance from the family tombs; so Deborah, Rebekah’s nurse, was buried near Bethel (Gen 35:8) and Rachel on the road to Ephrath (Gen 35:19, 20), their tombs being marked by an oak and a pillar respectively” (page 170).

Again, according to the New Bible Dictionary (page 172), “Jewish practices in New Testament times differed little from those described in the Old Testament . The corpse was washed (Acts 9:37); it was then anointed (Mark 16:1), wrapped in linen garments with spices enclosed (John 19:40), and finally the limbs were bound and the face covered with a napkin (John 11:44).

The discussion continues by stating that “Cremation was never a Jewish practice .” (Page 172). We need to add, here, that neither the use of coffins during burials, as is customary today, was a Jewish practice.

According to Unger’s Bible Dictionary (Page 158), “Interment in Bible times followed soon after death, as is evident in the narration of the burial of Sarah (Gen 23:1-20), Rachel (Gen 35:19, 20), and Rebekah’s nurse (Gen 35:8). The Hebrews did not normally cremate, as in the case of Saul and his sons (1 Samuel 31:11-13). Neither did they generally use coffins or embalm. Joseph’s burial in a coffin (Gen 50:26) and his being embalmed, as was his father, Jacob (Gen 50:2, 3) are to be explained as due to His eminent position and station in the land of the Nile.”

Whether or not the fact that Jacob and Joseph were embalmed was due to their eminent position and station, we point out that the Bible does not condemn them for using this procedure.

Moses, a faithful servant of the Lord, was apparently buried by the Lord Himself, or by His angel, in the land of Moab. You can read of the account of this event in the last book of Deuteronomy: “So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And He buried him in a valley in the land of Moab, opposite Beth Peor; but no one knows his grave to this day” (Deuteronomy 34:5-6).

The evidence is, in most cases, people called of God whom we are familiar with in the Bible, where they had a choice, chose burial as the method of disposing of their bodies upon death – Abraham, Isaac, Jacob, Sarah, Rebekah, Rachel, Deborah, Leah, David, Solomon, Job, Lazarus, Stephen, and many others, plus, of course, the greatest example of all, Jesus Christ. It is true that they did not choose cremation or the use of coffins, as commonly used today in our Western society.

Does this mean that anyone not buried according to the ancient Jewish and New Testament custom, but embalmed, placed in coffins, or cremated and the ashes placed in a container or vault, or being scattered or dispersed into the ocean, has lost his or her opportunity in the first resurrection? What about those lost at sea, eaten by fish or wild animals? What about those who were, or will be, evaporated during atomic blasts or nuclear holocausts? Have these lost their opportunity for salvation?

No, absolutely not! We have a gracious and all-powerful God Whom we look to in these matters. He has all power and the ability to resurrect any He chooses. And He is faithful to those who are faithful to His way in this life.

Jacob was embalmed according to the customs of the Egyptians. Yet the Scriptures tell us that Jacob will sit with Abraham and Isaac in the Kingdom of God (Luke 13:28). Joseph, a man of God, was also embalmed according to the customs of that day in the land he was in (Genesis 50:26). Jonathan, son of Saul, was cremated and his bones and ashes buried (1 Samuel 31:11-13). There were others who were martyred in their efforts to observe this Way and received no burial. No matter the final state of a person’s physical remains, whether ashes, dust, or whatever trauma they may have encountered, the promise to the faithful in this Way, will be in the first resurrection (Acts 24:15; Revelation 20:4).

Upon final analysis, God will look upon the way we live our lives based upon the knowledge we have and upon those criteria, we will be judged based on what we do in this life (Matthew 16:27; Romans 2:6; 1 Corinthians 3:8).

Correction:
In our last Q&A on “Fruit Trees” (Update #163), the last two paragraphs of the Answer were inadvertently omitted. The complete Q&A has been posted, as part of Update #163, on our Webpage (www.eternalgod.org).

Balanced Christian Living

On Saturday, October 23, 2004, Norbert Link will be giving the sermon, titled, “Balanced Christian Living.”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

Preaching the Gospel & Feeding the Flock

The newest booklet, “Jesus Christ – A Great Mystery!,” was distributed to those attending the FOT in both England and the U.S. Also, copies to those on our mailing list have now been sent.

How are we to treat our fruit trees during the first five years, and during the Sabbath year, at which time the land is to rest?

Leviticus 19:23-25 prescribes what we are to do with newly planted fruit trees. This law, which is still valid today, states:

“When you come into the land, and HAVE PLANTED all kinds of trees for food, then you shall count their fruit as uncircumcised (or: unclean). Three years it shall be as uncircumcised to you. It shall not be eaten. But in the fourth year all its fruit shall be holy, a praise to the LORD. And in the fifth year you may eat its fruit, that it may yield to you its increase: I am the LORD your God.”

These verses prohibit the consumption of fruit from a NEWLY PLANTED fruit tree for the first three years. The Ryrie Study Bible explains: “When they came to Canaan, they were not to eat fruit from the [newly planted] fruit trees [for a certain number of years].” To abstain from eating the fruit from the newly planted fruit trees for the first three years allows the trees to become established, and what little fruit may be produced during the first three years of a new tree, should be allowed to fall to the ground and to serve as manure or fertilizer. The passage refers to the AGE of the tree — not to the number of years it has borne fruit. We are to begin counting, when the tree is planted or rooted, or when it comes up.

In the fourth year, the fruit is to be used to praise God. In ancient times, the fruits were given to the Levites, together with the tithe. Today, the fruit could be given to the minister, or the equivalent of the wholesale value of the fruit — in the fourth year — should be sent to the Church. (In that case, the individual is of course permitted to eat the fruit during the fourth year). In the fifth year, and all following years, the fruit belongs to the individual — but the individual is of course still obligated to tithe on the increase.

This law only refers to newly planted fruit trees that bear fruit. It does not refer to existing fruit trees, which are older than three or four years. This means, if one plants a three-year old fruit tree, one does not start counting that year as year #1. Rather, it is already year #3. Further, this law does not refer to shrubs, bushes, grapefruits, or olive trees. Those “trees” are described in the Bible as field crops, as they have a different production cycle.

The distinction is shown in the law of gleaning (Leviticus 19:9-10; Deuteronomy 24:19-22). It is also shown in the law of the Sabbath rest (Leviticus 25:3-5; Exodus 23:10-11). Notice carefully that the law of gleaning and the Sabbath rest does NOT refer to fruit trees.

Although some have forgotten this important distinction, it is clearly revealed in Scripture, and it has been the long-standing teaching of the Church.

For further information, how to apply the law of the Sabbath rest today, please read our Q&A on Leviticus 25:1-7, in our Update # 72 (dated December 20, 2002).

A related question was recently asked of us — whether it is within the Biblical injunctions to mow down the hay on our land and to let it lie for green manure, during the Sabbath year. The person asking the question was wondering whether this might violate the principle not to prune our trees for the purpose of producing a better harvest.

Leviticus 25:3-4 instructs us not to sow our field, nor to prune our vineyard during the Sabbath year. (Again, this passage does not refer to fruit trees.) We are also told, in verses 7 and 8, that the Sabbath produce of the land shall be food for us and our livestock and other beasts during the Sabbath year.

While we must replace grain when we mow it down, this is not the case with hay, as hay will grow back the next year. Whether hay is mowed or not, it goes back “as manure” into the ground in either case. To mow hay and let it lie on the ground is not the same as pruning our vineyard (note the distinction in Scripture) and does therefore not fall under that same kind of prohibition.

Matthew 13:44

by

During the Feast of Tabernacles that we just finished observing, there were many “meaty” messages. One of the themes that emerged during this time was that the Kingdom of God should be the most important priority in our life. We have all heard this at one time or another in our lives, but it was particularly poignant at the feast this year and rightly so.

There is NOTHING that is more critical, outstanding, pressing, essential, pre-eminent, foremost, grave, imperative, prominent, meaningful, momentous, substantial, remarkable, paramount, relevant, serious, crucial, significant, urgent and vital. This is and should be our number one motivation.

When we weigh the differences between a physical temporal life and an eternal spiritual life the latter wins hands down. This life that we are living here and now on this earth cannot be compared with what awaits us as
part of the God Family. What would we do that we might attain such a great reward? What wouldn’t we do?

Spending eternity in the God Family is a gift that God has offered to us if we do as He has commanded. Though it cannot be earned there are still many things He asks of us. These are the things that we are to be doing NOW. Let’s take the spiritual rejuvenation and impetus gained at the feast and refocus our efforts on our first love, the Kingdom of God.

To learn more about these subjects we suggest our booklets: God’s Commanded Holy Days, God is a Family and The Gospel of the Kingdom of God.

Your Relationship With God

On Saturday, October 16, 2004, Edwin Pope will be giving the sermon.titled: “Your Relationship With God.”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

Preaching the Gospel & Feeding the Flock

Mr. Rene Messier picked up our new book on the Mystery of Christ from the printer in Canada. Copies were sent to England and should arrive in time for distribution at the Feast site. Free copies will also be distributed at the Feast site in California. Those who will not attend at our Feast sites will receive their copies after the Feast.

In your new book, "Jesus Christ — A Mystery," as well as in your booklet, "Don't Keep Christmas," you state that Christ was not born on December 25th. Does the Bible give any indication as to when He was born?

When considering the relevant Scriptures and some external sources, we can, indeed, find out the approximate time of Christ’s birth, but it is impossible to find out the exact date.

King David had divided the priests into several “courses” or divisions — that is, each group or “course” of priests was to serve God for a specific period of time. David had established 24 of those priestly courses. Luke 1:5-9 shows that Zacharias, the father of John the Baptist, was of the course of Abijah (which courses are listed in 1 Chronicles 24) and that he executed the priest’s office before God in the order of his course or division. Each course lasted eight days — from Sabbath to Sabbath.

The account in Luke 1 records that Zacharias was serving God in the order of his division (verse 8); that he burnt incense (verse 9); and that his prayer was heard (verse 13). The angel Gabriel told him that his wife, Elizabeth, was to bear a son and his name was to be John (verse 13). Luke 1:23 clearly indicates that this event did not take place at the end of his course but sometime during his course or division, because it states that Zacharias, after he had received the vision, completed the days of his service, before he went home.

The courses started at the beginning of the sacred year. The first Hebrew month of the sacred year was called Nisan. Zacharias’ course, the course of Abijah, was eighth in order.

However, there were two sets of courses. The New Bible Commentary explains: “The course of Abijah to which Zacharias belonged, was one of twenty four courses into which David organised the priests. Each course was on duty in the temple for a week every six months.” This means, that every course ministered TWICE throughout a year.

When did the angel Gabriel appear to Zacharias? Did he appear to him during the first or the second course? As we will see, the angel appeared to Zacharias during the first course at the beginning of the year and not six months later in the autumn, when the courses started again.

To establish this point, we need to consider the time of the Messiah’s birth, and compare it then with the time of John’s conception and birth. We note that Joseph was going to be taxed (compare Luke 2:1-5). Taxation would come just after the fall harvest. The time of the fall Festivals (or annual Holy Days, such as the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles) was just after the fall harvest, when tithes were paid to the priests. History records that these taxations always took place at the end of the fall harvest, which was sometime in September or October, a logical time for taxation and travel.

In addition, we read that at that time of the year, shepherds were in the fields with their flocks (Luke 2:8), pointing again at the time of late summer or early fall. That is the time of year when Palestinian shepherds take their flocks into the field to graze at night (compare Wynne Progress, December 21, 1967, “The Christmas Story.”). However, Christ could not have been born at the end of December, the coldest month of the year, with hail and snow. Shepherds would not have been out in the fields in December.

We also read that Mary and Joseph stayed in an inn, when they arrived in Bethlehem. The word for “inn” is better translated as “guestchamber” or “guest room” (compare “Young’s Analytical Concordance to the Bible,” as well as Mark 14:14 and Luke 22:11, where the same Greek word, “kataluma,” is used). These guest rooms housed people in Jerusalem during the Holy Days. Christ’s birth then, based on the evidence presented herein, occurred during the FALL Holy Day season.

Based on the fact that Christ was born in early fall, we can determine that John the Baptist was conceived during the FIRST course of Zacharias’ ministry — and not the second. Note the following:

In Luke 1:26-35, Christ’s forthcoming birth was announced to Mary. The sixth month referred to in verse 36 is the sixth month of Elizabeth’s pregnancy. When Mary conceived, Elizabeth was six months pregnant. Christ was born in the autumn, in late September or early October. John was born six months earlier, in March or April. This means, based on approximately nine months or 280 days of human gestation, John must have been conceived in June — during the first course of Zacharias’ ministry.

This conclusion is also supported by the established fact that the Messiah was crucified in the spring of the year, at the time of the Passover, being 33 years and six months old. He began His public ministry, when He was about 30 years old (Luke 3:23), and His ministry lasted 3 1/2 years (compare Daniel 9:27, speaking about a prophetic week of seven prophetic days. In prophecy, a day counts as a year, compare Numbers 14:34. Christ would be killed “in the middle of the week,” bringing the sacrificial system to an end, that is, after 3 1/2 years.). The Passover occurred each year on the 14th of the first Biblical moon, or month — in the latter part of March to the first part of April. If we count back six months to His 33rd birthday, we can see that His birth must have been in the autumn, in late September or the beginning of October.

We might also note that Zacharias ministered in the ninth week of the new year, because during the third week of the Passover season, all the priests were ministering. He could not have returned home immediately because he would have to minister for the course when a Holy Day, Pentecost, began, and in which his course, along with the other 23 courses, would minister. As soon as he finished his course — the eighth one — he went home and his wife conceived (Luke 1:23-24). This would have been in the middle of June. As explained above, knowing when Elizabeth conceived, we can compute the time of birth for John the Baptist. Since the human gestation period is 280 days, we can go forward this amount of time to arrive somewhere at the beginning of Nisan (late March/early April), when John the Baptist would have been born. Six months later brings us to late September, or early October, when Christ would have been born.

When we summarize all the facts stated herein, it is clear that Jesus was born in the autumn — not on December 25. However, the exact date of His birth has been hidden from man. We have seen that:

(1) The courses (or divisions) of the priests started at the beginning of the sacred year
(2) The Sacred year begins on the first of Nisan, about April
(3) Zacharias served on the eighth course (ten weeks later, because of the Passover and Pentecost)
(4) Zacharias returned home about mid-June when his wife conceived
(5) John the Baptist was born about 40 weeks or 280 days later, i.e., in about late March of the following year
(6) Mary conceived when Zacharias’s wife, Elizabeth, was six months pregnant. John the Baptist was six months older than Jesus
(7) Since John the Baptist was born about late March, Jesus, six months younger, was born probably around late September
(8) The course (or division) referred to, when the angel Gabriel appeared to Zacharias, was the first course of the year because:

(a) The guest chambers were made available around the time of the annual Holy Days
(b) Taxation came just after the autumnal (fall) festival season, and
(c) Christ’s ministry lasted for 3½ years, and He began His ministry, when He was about 30 years old. As He was crucified at Passover, He must have been born 33½ years earlier, which would take us back to the autumn.

The evidence that Jesus Christ was born in the autumn, during the time of the annual autumn Holy Days, is compelling. God has, however, not revealed Christ’s exact day of birth, so as to prevent that the same be observed. We are told to observe Christ’s death — not His birth — until He comes again (1 Corinthians 11:26; compare, too, Psalm 116:15; Ecclesiastes 7:1).

Unpardonable Sin

On Saturday, September 25, 2004, the Day of Atonement, Norbert Link will be giving the sermon, discussing the greatly misunderstood concept of the “unpardonable sin.” Mr. Link gave this sermon last week, while in Madison, Wisconsin, but due to technical difficulties, most of the sermon was not broadcast over Internet. Due to these difficulties, Mr. Link will give the sermon again this Sabbath.

The services can be heard at www.cognetservices.org at 2:30 pm Central Time, which is 12:30 pm Pacific Time. Just click on Connect to Live Stream.

This will be the last Update before the Feast of Tabernacles, which will begin in the evening of Wednesday, September 29, 2004. The next Update will be published for the week ending Friday, October 15, 2004.

We wish all of our readers a spiritually rewarding, joyful and profitable annual Holy Days season.

©2024 Church of the Eternal God