STEPHEN LAMPE The Christian and Reincarnation

(The author has drawn his knowledge from !n the Light of Truth" The #rail Message $% A$d&ru&shin'

CHAPTER 9
BIBLE ACCOUNTS THAT SUGGEST REINCARNATION He who makes no effort to grasp the Word of the Lord aright burdens himself with guilt! ("In The Light of Truth: The Grail Message," Composite Edition, p. 20 !

"o amount of logi#al arguments #an #on$in#e some Christians of the fa#t of rein#arnation. "or %ould the a##ounts of the personal e&perien#es of other people persuade su#h Christians. E$en though it is 'uite o($ious that, %ithout rein#arnation, one #annot argue #on$in#ingl) of the perfe#t *usti#e of God, man) Christians %ould still %ant to +no% %hat the ,#riptures sa) a(out rein#arnation. The) %ould as+: -oes the .i(le support it/ 0hat did the earliest follo%ers of Christ thin+ of it/ 0e shall sho%, in this Chapter, that in .i(li#al times, (elief in rein#arnation %as so %idespread, %as so mu#h a part of the #ulture, that it %as ta+en for granted. Some Truths Are Not in the Scriptures .efore %e dis#uss spe#ifi# passages in the .i(le that indi#ate a##eptan#e of rein#arnation, let us remar+ that it is %rong to assume that all truths are to (e found in the ,#riptures. It is simpl) not so. Truths are re$ealed to man+ind a##ording to men1s state of spiritual maturit). ,ome truths ma) not ha$e (een gi$en to men at some parti#ular point in time (e#ause the) %ere not )et read) for su#h truths. E$en the %a) a parti#ular truth is presented also depends on ho% mature the audien#e is per#ei$ed to (e. 0e find that this ma+es sense in our edu#ational s)stem2 %h) should it not ma+e sense in the s#hool of spiritual life/

0hen a #hild has finished drin+ing his (ottle of Co+e, %e ma) tell him that the (ottle is empt). 3e %ill agree, and this is true for his age. .ut %e ma) tell an older #hild that the (ottle is not reall) empt), that nature does not permit a $a#uum. The (ottle is full of air. 4nd again, this is true. 4nd )et %e #an go on to tell a )et more mature person, that the empt) (ottle #ontains more than one item2 that it #ontains a mi&ture of man) gases in#luding nitrogen, o&)gen, and #ar(on dio&ide. It is in a similar manner that spiritual truths ha$e (een re$ealed to man+ind o$er millennia. It %as the same %ith the mission of Christ. 3e spo+e onl) of those things that people of 3is time needed to +no% to ena(le them to ma+e spiritual progress. 3e did not tea#h all there %as to +no%. 4nd so 5aul #ould sa): 6or our +no%ledge is imperfe#t and our prophe#) is imperfe#t2 (ut %hen the perfe#t #omes, the imperfe#t %ill pass a%a). 0hen I %as a #hild, I spo+e li+e a #hild, I thought li+e a #hild, I reasoned li+e a #hild2 %hen I (e#ame a man, I ga$e up #hildish %a)s. 6or no% %e see in a mirror diml), (ut then fa#e to fa#e. "o% I +no% in part2 then I shall understand full) ... ( I Corinthians 7: 8 9 2 !. It should, therefore, (e #lear that the fa#t that an idea is not in the .i(le, does not mean that the idea is false. That is, some truths are not in the ,#riptures. In this #onne#tion, let it (e noted that the Trinit) is not a #on#ept that is mentioned fre'uentl) in the .i(le. Indeed, the onl) dire#t mention is one single $erse in the First Epistle of John: 6or there are three that (ear re#ord in hea$en, the 6ather, the 0ord and the 3ol) Ghost, and these three are one ( *ohn ::;!. (4uthori<ed =ing *ames >ersion!. .ut e$en this $erse is +no%n to (i(li#al s#holars to (e a $er) late interpolation (addition! and is sometimes omitted from modem translations of the "e% Testament. In other %ords, a dire#t mention of the Trinit) is te#hni#all) non9e&istent in the .i(le. The ?e$ised ,tandard >ersion, for e&ample, states: 1There are three %itnesses, the ,pirit, the %ater, and the (lood". It is almost far9fet#hed to #onsider this a referen#e to the 3ol) Trinit).

Matthe% reported that *esus #ommissioned the dis#iples to go and tea#h all nations, (apti<ing them "in the name of the 6ather, and of the ,on, and of the 3ol) Ghost" (Matthe% 2@: 8!. .ut this 'uotation does not ne#essaril) impl) that the 6ather, the ,on, and the 3ol) Ghost are one. -espite the slimness of the e$iden#e in the .i(le, the Trinit) has #ome to (e a##epted as #entral to Christian (elief a(out the nature of God. 4nd, of #ourse, the Trinit) is a #orre#t tea#hing, a definite realit). .ut it must (e rightl) understood. Therefore, %e are not at all Austified to thin+ that all important spiritual #on#epts must (e found in the .i(le. ?ein#arnation, ho%e$er, is one truth for %hi#h there are supporting or suggesti$e passages in the .i(le. Old Test ment Accounts 6irst, let us #onsider te&ts from the Bld Testament. In narrating his #all to prophethood, *eremiah stated: "o% the %ord of the Lord #ame to me sa)ing, "Before I formed )ou in the %om(, I +ne% )ou2 and before )ou %ere (orn I #onse#rated )ou, and I appointed )ou a prophet to the nations" (*eremiah :C:!. This passage #learl) suggests that *eremiah e&isted in a non9earthl) part of Creation (efore he %as #on#ei$ed. This is to sa) that pre9e&isten#e is a#+no%ledged () the ,#riptures and that human (eings do not #ome into e&isten#e onl) at (irth. If %e e&isted (efore (irth, does that period of e&isten#e in#lude, or #an it in#lude, a time on earth/ 0h) not/ The ! n Born Blind Let us no% mo$e on to some "e% Testament passages rele$ant to rein#arnation. 0e %ill first dis#uss the a##ount of the healing of the man %ho %as (lind from (irth (*ohn, Chapter 8!. The (lind man, it %ould appear, often sat () the roadside (egging. 4s *esus and his dis#iples passed () him, a 'uestion agitated the minds of the dis#iples. 4nd so the) as+ed: ?a((i, %ho sinned, this man, or his parents, that he %as (orn (lind/ (*ohn 8:2!.

0e should refle#t #arefull) on this 'uestion (e#ause of its importan#e in the #onte&t of our dis#ussion of rein#arnation. The 'uestion indi#ates that the dis#iples (elie$ed, or +ne%, that it %as possi(le for a (a() to (e (orn (lind as a result of the (a()1s sin. The dis#iples %ere, of #ourse, intelligent and %ise enough to +no% that an) punishment of (eing (orn (lind #ould onl) ha$e (een due to a sin #ommitted before (irth. In other %ords, the dis#iples %ould not ha$e as+ed the 'uestion if the) did not #onsider it possi(le for a person to #ommit a sin before (irth. If a person must (e made to suffer on earth for a %rong done (efore (irth, su#h %rong #ould onl) ha$e (een done on earth in a pre$ious earth9life. Thus, the 'uestion the dis#iples as+ed our Lord *esus Christ implied that the) (elie$ed in rein#arnation. It is important for us to emphasi<e that the ans%er *esus ga$e does not in an) %a) #ontradi#t a (elief in rein#arnation. *esus is 'uoted as sa)ing: It %as not that this man sinned, or his parents, (ut that the %or+s of God might (e made manifest in him (*ohn 8:7!. 0hat this means is that 'in this particular case the #ause of (lindness %as not due to the sin of the man nor of his parents. Christ1s ans%er should not (e interpreted to mean that there are no #ases in %hi#h ad$ersit) or infirmit) is due to a man1s o%n sin. 4nd there are #ases9of (irth defe#ts that are #aused () the (ad ha(its, #arelessness or ignoran#e of the parents. Bne ma) re#all the #ase of thalidomide, a sedati$e and h)pnoti# drug that #aused serious malformations in infants (orn to mothers %ho had used the drug during pregnan#). Certainl), no %ell9meaning Christian %ould imagine that all those "thalidomide (a(ies" %ere (orn so that in them "the %or+s of God should (e made manifest." Let us further note that if the dis#iples %ere %rong in (elie$ing that one #ould (e (orn (lind (e#ause of one1s sin, *esus %ould ha$e told them so. 3e %as e$er so read) to tea#h them and to help them do a%a) %ith %rong #on#epts. The t%o possi(le #auses suggested () the dis#iples for the man1s (lindness %ere %rong in this parti#ular #ase. .ut this fa#t

does not mean that, in other #ases, these t%o possi(ilities might not (e $alid. Therefore, the) %ere not %rong in their (asi# reasoning. 4nd so *esus did not re(u+e them. 0hat are %e to ma+e of the e&planation that *esus ga$e/ Bf the fa#t that the man %as (orn (lind so "that the %or+s of God might (e made manifest in him"/ In Chapter C, %e #ited the stor) of the ri#h )oung man as an e&ample of %rong generali<ations of Christ1s statements. 0e must again %arn against the tenden#) of some Christians to generali<e statements that appl) onl) to spe#ifi# #ases. Dnfortunatel), man) Christians toda) imagine that the e&planation *esus ga$e in respe#t of the man (orn (lind applies to all #ases of si#+ people. This thought is a dishonour to the Tea#hings of Christ. To appre#iate the e&planation *esus ga$e for this parti#ular #ase, %e must understand the #on#ept of "Mission =arma". Mission =arma is a fate, a #onse'uen#e, a sa#rifi#e that a person $oluntaril) a##epts in order to fulfill a parti#ular mission. 4 man is dro%ning in a s%imming pool. I noti#e it, and e$en though I am full) dressed, I Aump into the pool to tr) to sa$e him. .) m) a#tion, I ha$e a##epted $oluntaril) a num(er of #onse'uen#es. 6irst, m) #lothes %ill (e %et and I %ill ha$e to #hange after%ards. If the #lothes are su#h that the) should ne$er go into %ater, I run the ris+ of ruining them. ,e#ond, I a##ept the ris+ of (eing dro%ned m)self, depending on ho% I handle the dro%ning man. These possi(le #onse'uen#es of m) a#tion are the +arma that might (e asso#iated %ith m) mission of mer#). ,imilarl). suppose a house is (urning and I enter it to sa$e a #hild trapped in it. .) underta+ing the mission, I a##ept $oluntaril) the possi(ilit), indeed the li+elihood, of (eing (urnt. 4n) (urns I re#ei$e are the asso#iated mission +arma. In Chapter E, %e dis#ussed the La% of ,o%ing and ?eaping, %hi#h is also #alled the La% of =arma. The idea of mission +arma helps to deepen further our understanding of the %or+ing of this La%. Mission +arma e&plains, for e&ample, ho% it %as possi(le for *esus Christ to (e murdered e$en though 3e o($iousl) and definitel) %as sinless. That is, the murder %as not the fruit of 3is so%ing. E$en (efore 3e set out on 3is mission of sal$ation, it %as appre#iated that dar+ness had des#ended hea$il) on earth, that men had (e#ome e&#eedingl) e$il and #onfused, that

e$en their religious leaders sought onl) earthl) po%er and influen#e and %ere no longer interested in the truth. It %as therefore #lear that earth men #ould reAe#t 3is tea#hings and might e$en +ill 3im. .e#ause *esus %as, and is the personifi#ation of Lo$e, 3e a##epted the ris+, in the manner that the man, %ho out of lo$e, dashed into the (urning house to sa$e a trapped #hild, a##epts the ris+ of (eing (urnt. It should, of #ourse, (e eas) to understand that the man %ho $oluntaril), and out of genuine lo$e, a##epts a mission that is asso#iated %ith dangers is at the same time so%ing good seeds, seeds of pure lo$e. The seeds %ill gro%, mature, and, in due #ourse, )ield a (ountiful har$est. ,u#h har$ests arising from a#ts of selfless lo$e are the treasures %e store for oursel$es in hea$en2 the) form points of an#hor for the in$isi(le threads that pull us to 5aradise. 0e are no% in a position to understand the real signifi#an#e of %hat Christ meant %hen he said that the man %as (orn (lind "that the %or+s of God might (e made manifest in him". The man might ha$e (een one of those in the .e)ond %ho re'uested the 4lmight) to permit them to (e on earth during the time of *esus Christ and to #ontri(ute something, ho%e$er little, to the su##ess of the Mission of *esus Christ. The re'uests of man) human spirits, presuma(l) in#luding this man (orn (lind, %ere granted. Thus, the man $oluntaril) a##epted the (urden of (eing (orn (lind as his %a) of helping the Mission of Christ. 4nd it #ame to pass, that at the time of his o%n fulfillment, the man #rossed the path of *esus and pro$ided an opportunit) for a spe#ta#ular mira#le. That this healing %as a $er) important e$ent is sho%n () the fa#t that all the C $erses of Chapter 8 of the Gospel a##ording to ,t. *ohn are de$oted to it. The mira#le %as seen as strong e$iden#e of the -i$ine Mission of *esus: "e$er sin#e the %orld (egan has it (een heard that an) one opened the e)es of a man that %as (orn (lind. If this man %ere not from God, he #ould do nothing (*ohn 89:72977!. The 5harisees, %ho #laimed to (e dis#iples of Moses, %ere determined to see that *esus Christ %as not a##epted () the masses. The) said: "God has spo+en to Moses, (ut as for this man (*esus! %e do not +no% %here he #omes from" (*ohn 8:28!. The) must ha$e #onsidered the mira#le a maAor set(a#+ for them. The) %ent to the parents of the formerl)

(lind man, and also #onfronted the man dire#tl) hoping that the parents and the man %ould den) the #ure. ,u#h %ere the #ourage and #on$i#tion of the man that he refused to (udge (ut asserted the fa#t of his #ure, e$en though he fa#ed the #ertaint) of (eing e&#ommuni#ated put out of the s)nagogue!. The 5harisees did, in fa#t, #ast him out. *esus later met and spo+e %ith him. ,o #lear and strong %as the #ured man1s spiritual insight that he immediatel) (elie$ed and %orshipped *esus. 3e must indeed, ha$e (een a no(le spirit, %orth) of (eing permitted to render ser$i#e to the Lord. Let us summari<e the +e) lessons of the stor) of the healing of the man (orn (lind. 6irst, it pro$ided an opportunit) for the dis#iples to indi#ate their (elief in rein#arnation. 4s %e shall see, the) e&pressed, on other o##asions, this same (elief that %as pre$alent in their time. The (elief #ould not ha$e (een %rong2 if it %as, *esus %ould ha$e told them so. The stor) also pro$ides a pro(a(le e&ample of mission +arma and permits us to e&tend our +no%ledge of the La% of ,o%ing and ?eaping. "ohn the B ptist .oth Matthe% ( : 9 :! and Lu+e (;: 892@! report %hat *esus thought of *ohn the

.aptist. *ohn the .aptist heard, %hile in prison, a(out the a#ti$ities of *esus. 3e sent t%o of his o%n dis#iples to go and find out if *esus %as indeed the one "%ho is to #ome, or shall %e loo+ for another/" (Matthe% :72 Lu+e ;:20!.

Man) Christians %ould pro(a(l) ha$e %ondered a(out this errand. 0h) %ould *ohn the .aptist send people to find out for him %ho *esus %as/ *ohn had (apti<ed *esus at the ?i$er *ordan (efore *esus started on 3is Mission. Matthe%1s a##ount of that o##asion suggests that *ohn the .aptist re#ogni<ed *esus, that he +ne% %ho *esus %as, as the follo%ing passage indi#ates: Then *esus #ame from Galilee to the *ordan to *ohn, to (e (apti<ed () him. *ohn %ould ha$e pre$ented him, sa)ing, "I need to (e (apti<ed () )ou, and do )ou #ome to me/" .ut *esus ans%ered him, "Let it (e so no%2 for thus it is fitting for us to fulfill all righteousness". Then he #onsented (Matthe% 7: 7 9 :!.

It should (e noted that ,t. Mar+1s a##ount of the (aptism of *esus #ontains nothing to indi#ate %hether or not *ohn the .aptist re#ogni<ed *esus (Mar+ :89 2!. 0as Matthe% in error in reporting that *ohn the .aptist +ne% e&a#tl) %ho *esus %as at the time he (apti<ed 3im/ If *ohn the .aptist re#ogni<ed *esus at the time of the (aptism, %hat follo%9up a#tions did he ta+e/ 3ad he forgotten a(out the e$ent () the time he sent his follo%ers, or had his faith %a$ered in prison/ B($iousl) his faith #ould not %a$er2 for his #ourage and the strength of his #on$i#tion %ere e&#eedingl) great. 4nd %e ha$e it on Christ1s authorit) that he %as mu#h more than a prophet and that "among them that are (orn of %omen, there hath not risen a greater than *ohn the .aptist." These #onsiderations are some%hat of a digression sin#e the) do not tou#h on the issue of rein#arnation 9 the su(Ae#t matter of this (oo+. 0hat is of great rele$an#e to rein#arnation is a statement pro$ided () Matthe% in the a##ount of this in#ident: 4nd if )ou are %illing to a##ept it, he is EliAah %ho is to #ome. 3e that hath ears to hear, let him hear. (Matthe% : C9 :!.

4nd if )ou are %illing to understand %hat I, mean, he is EliAah, the one the prophets said %ould #ome. 4nd if e$er )ou %ere %illing to listen, listen no%F (Matthe% : C9 :, !he Li"ing #ew !estament$%

3ere in a #lear language, the %riter of Matthe% sa)s that *ohn the .aptist is the rein#arnation of EliAah. 4s %e ha$e alread) dis#ussed, the *e%ish people %ere e&pe#ting EliAah to rein#arnate "(efore the #oming of the great and terri(le da) of the Lord." It is #lear from his Gospel that Matthe% firml) (elie$ed that the time of *esus Christ %as the "great and terri(le da) of the Lord." 6or this reason he #ould state, %ithout an) hesitation, that *ohn the .aptist %as the rein#arnation of EliAah. 5lease note that *ohn the .aptist %as #on#ei$ed and (orn as a (a() () Eli<a(eth, the %ife of Ge#hariah. 3e did not appear on the s#ene as an adult, as %ould (e e&pe#ted if a mere return of the ph)si#al (od) of EliAah %as %hat happened.

.) this statement, the author of the Gospel a##ording to Matthe% ma+es t%o points: first, rein#arnation is a fa#t2 se#ond, EliAah rein#arnated as *ohn the .aptist. The first point #onfirms the fa#t that (elief in rein#arnation %as %idespread at the time of *esus and %as a##epted () 3is follo%ers. ,ome Christian se#ts toda) (elie$e, on the strength of this passage in Matthe%, that *ohn the .aptist %as indeed a rein#arnation of EliAah. .ut there is #onsidera(le dou(t a(out this. ,t. Lu+e1s a##ount of the same $isit of the dis#iples of *ohn the .aptist to *esus is the same as that of Matthe% %ith one important e&#eption: Lu+e #ompletel) omits the statement that *ohn the .aptist %as EliAah. 4 statement that appears similar to Matthe%1s assertion is found in ,t. Lu+e1s a##ount of the foretelling of the (irth of *ohn the .aptist. 4ngel Ga(riel appeared to Ge#hariah to tell him that his %ife, Eli<a(eth, %ould (ear a #hild %ho %ould (e named *ohn. The 4ngel des#ri(ed the a#ti$it) of *ohn the .aptist in the follo%ing terms: 4nd he will go (efore him in the spirit and power of Eli&ah to turn the hearts of the fathers to the #hildren and the diso(edient to the %isdom of the Aust2 to ma+e read) a people prepared for the Lord (Lu+e ':'(% Itali#s mine!. Bne must admit that it is not e&a#tl) #lear ho% the phrase )in the spirit and power of Eli&ah) should (e interpreted. The 5opular Edition of The *erusalem .i(le translates the same e&pression as )with the spirit and power of Eli&ah) %hi#h is not an) #learer. The phrase #ould (e interpreted to mean that the spirit of EliAah and the spirit of *ohn the .aptist %ould (e one and the same. This %ould agree %ith Matthe%1s $ie% that *ohn the .aptist %as a rein#arnation of EliAah. .ut the same phrase #ould also (e interpreted differentl) to indi#ate simpl) that *ohn the .aptist %ould #arr) out his mission in a manner #losel) similar to that of 5rophet EliAah. 4n argument in fa$our of this latter interpretation is found in *ohn :2 . Bn one o##asion, priests and Le$ites %ere sent from *erusalem to as+ *ohn the .aptist %ho he %as. 3e told them that he %as not the Christ. 4nd the) as+ed him, 0hat then/ 4re )ou EliAah/ 3e said, I am not (*ohn :2 !.

3e also said he %as not the prophet that God promised (in -euteronom) @: :! to raise among the Le$ites. 3e said he %as the one of %hom Isaiah said: "the $oi#e of one #r)ing in the %ilderness, ma+e straight the %a) of the Lord." It %ould, therefore, appear that %hile Matthe% %as right in his underl)ing (elief in rein#arnation, his spe#ifi# #laim that *ohn the .aptist %as the rein#arnation of EliAah %as not #orre#t. This does not in an) %a) %ea+en the #ase for rein#arnation. Bne #an (e #orre#t on a general point and )et (e %rong on a spe#ifi# point. The error on the spe#ifi# does not impl) an error in the general. Let us illustrate. 4 man on a flight from Canada to the Dnited ,tates of 4meri#a lands at an international airport in "e% Hor+. 3e has al%a)s heard a(out *ohn 6. =enned) 4irport and so he %rites on a post#ard to (e mailed to a friend (a#+ home stating that his plane %as a(out to land in the "e% Hor+ area at the *ohn 6 =enned) 4irport. Bn alighting from the plane, he noti#es that he is, in fa#t, at the La Guardia 4irport. It Aust happens that flights from Canada to the "e% Hor+ metropolis ha$e a #hoi#e of airports. The gentleman is %rong a(out the airport (ut this does not affe#t the #orre#tness of his statement that he had arri$ed in the "e% Hor+ area. Let us again note that the priests and Le$ites spe#ifi#all) as+ed *ohn the .aptist if he %as EliAah. The 'uestion again implies that the priests and Le$ites (elie$ed in rein#arnation. Bther%ise, the) %ould not thin+ that *ohn the .aptist might (e EliAah. 4nd it %as not ne#essar) for them to as+ if *ohn the .aptist %as %or+ing in a manner similar to EliAah2 the) themsel$es #ould tell %hether or not this %as the #ase. In other %ords, the priests and Le$ites interpreted the phrase )in the spirit and power of Eli&ah) in the sense of rein#arnation. The Tr ns#i$ur tion The name of EliAah #omes up again in the a##ounts of the Transfiguration gi$en () Matthe% ( ;: 9 7! and () Mar+ (8: 9 7!. *esus had gone up to a high mountain in the #ompan) of three dis#iples 9 5eter, *ames, and *ohn. 0hile there, the dis#iples %itnessed a deepl) mo$ing spiritual spe#ta#le that has #ome to (e +no%n as the Transfiguration. The #ountenan#e of *esus #hanged. "4nd 3is garments (e#ame glistening, intensel) %hite ... 4nd there appeared to them EliAah %ith Moses, and the) %ere tal+ing to *esus" (Mar+ 8:79 :!.

4 #loud o$ershado%ed them and a $oi#e out of the #loud de#lared: 1This is m) (elo$ed ,on, %ith %hom I am %ell pleased2 listen to him" (Matthe% ;::!. 6or the dis#iples, the e$ent %as further #onfirmation that their Master %as indeed the ,on of God. .ut the) also remem(ered the tea#hing of the ,#ri(es (presuma(l) (ased on the prophe#) re#orded in Mala#hi C::! that EliAah must #ome (efore the Messiah. 3en#e, the), sought #larifi#ation from *esus. The) as+ed "0h) do the s#ri(es sa) that first EliAah must #ome/" In ans%er, *esus is reported to ha$e said: .ut I tell )ou that EliAah has alread) #ome, and the) did not +no% him, (ut did to him %hate$er the) pleased (Matthe% ;: 2!. .ut I tell )ou that EliAah has #ome, and the) did to him %hate$er the) pleased, as it is %ritten of him (Mar+ 8: 7!. The t%o statements are su(stantiall) the same. 4nd the) sho% *esus as #onfirming the truth of the prophe#) that EliAah %ould rein#arnate, and stating that EliAah had, in fa#t, alread) rein#arnated. .ut *esus does not re$eal the identit) of the rein#arnated EliAah. Matthe% goes on to add a statement that is not in Mar+: 1Then the dis#iples understood that he %as spea+ing to them of *ohn the .aptist" (Matthe% ;: 7!. This is a repetition of the $ie% of the author of this Gospel that *ohn the .aptist %as a rein#arnation of EliAah (Matthe% : C :!. Matthe% gi$es the impression here that this $ie% %as also held () the three dis#iples 9 5eter, *ames, and *ohn 9 %ho %ere in the #ompan) of *esus on the o##asion of the Transfiguration. 0e ha$e alread) noted that this relationship (et%een EliAah and *ohn the .aptist is of dou(tful $alidit). The dou(t is (ased on the de#laration () *ohn the .aptist himself that he %as not EliAah (*ohn :2 !. The response of *esus #an, ho%e$er, (e interpreted as a #onfirmation that EliAah had rein#arnated2 (ut %e are not told the identit) of his rein#arnation. %&ho 'o !en S ( th t I m)%

4 'uestion that *esus posed to his dis#iples led to %hat has (e#ome +no%n as 5eter1s Great Confession, and is re#orded in all the s)nopti# gospels (Matthe%, Mar+, and Lu+e!. *esus and 3is dis#iples %ere in Caesarea 5hilippi %hen 3e as+ed them: "0ho do men sa) that I am/" (Mar+ @:2;!. 4nd the) told him, *ohn the .aptist, and others sa) EliAah2 and others, one of the prophets (Mar+ @:2@!. It is not 5eter1s #onfession that is of interest to us here (ut rather the a(o$e 'uestion and the ans%er. The %a) the 'uestion %as framed and the +ind of ans%er the dis#iples ga$e indi#ate an underl)ing (elief in rein#arnation. It is reasona(le to assume that, at least, some people +ne% that *esus %as the son of Mar), the %ife of *oseph the #arpenter. This fa#t %as not one of the ans%ers gi$en () the dis#iples. It #ould not ha$e (een that all the people %ere ignorant of this fa#t, (ut rather that su#h an ans%er %ould ha$e (een inappropriate. Christ1s 'uestion %as a spiritual one. 3e %as not as+ing %hom the people thought he %as in an earthl) sense (ut in a spiritual sense. The dis#iples understood this, and it %as the understanding that led to 5eter1s Great Confession. .ut, in the same understanding, the) pro$ided the $ie% of ordinar) people. These people thought *esus %as EliAah, *eremiah, or one of the prophets2 a thought that #ould #ome onl) from their (elief in rein#arnation and their re#olle#tion of old prophe#ies. *esus %as, and is, a part of God and #ould, therefore, not (e the rein#arnation of an) prophet. This %as the +e) lesson. .ut another important lesson for us is the +no%ledge of ho% %idespread (elief in rein#arnation %as at the time of *esus Christ. Christ did not need to tell people to a##ept the idea of rein#arnation, (e#ause the) alread) did. 4nd if 9the idea %as not a $alid one *esus had man) opportunities to tell the dis#iples so. Herod Lin*s "ohn the B ptist +ith Eli, h 4 further indi#ation of Aust ho% %idespread %as the idea of rein#arnation and the e&pe#tation that EliAah %ould rein#arnate %ere the spe#ulations of 3erod and the people

around him %hen he first heard a(out the mira#les of *esus. 3erod %as said to (e perple&ed, and a##ording to Mar+, e$en thought that *ohn the .aptist had resurre#ted from the dead: 4nd he (=ing 3erod! said that *ohn the .aptist %as risen from the dead, and therefore might) %or+s do sho% forth themsel$es in him. Bthers said that it is EliAah. 4nd others said that it is a prophet, or as one of the prophets. .ut %hen 3erod heard thereof, he said, It is *ohn %hom I (eheaded2 he is risen from the dead (Mar+ E: C9 E!. (4uthori<ed =ing *ames >ersion!. Lu+e (8:;98! similarl) reports that people thought that *esus %as *ohn the .aptist resurre#ted, or a rein#arnation of EliAah or one of the old prophets. A Re-el tion P ss $e 6inall), another .i(le passage that strongl) suggests rein#arnation is found in the message to the Chur#h at 5hiladelphia: 3im that o$er#ometh %ill I ma+e a pillar in the temple of m) God, and he shalll go no more out%%% (?e$elation 7: 2!. (4uthori<ed =ing *ames >ersion!. The statement, "he shall go no more out," suggests that the norm, that is the usual e&pe#tation, is to go out repeatedl). This repeated going out stops onl) for those %ho ha$e o$er#ome, ha$e #on'uered all sins, ha$e passed the Last *udgment, ha$e gained full spiritual maturit). In other %ords, a most reasona(le interpretation of this *e"elation passage is in the sense of the #)#le of rein#arnations, %hi#h ends onl) %ith the #omplete maturit) of the spirit. Bn#e a spirit has attained to su#h maturit), he is allotted a pla#e in 5aradise and remains there fore$er. 3is rein#arnations on earth #ome to an end. 3e has (e#ome one of those %ho "ha$e %ashed their ro(es, and made them %hite in the (lood of the Lam(" (?e$elation ;: C!.