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While surfing my Facebook news feed, I came across a post where a particular person emphatically stated that there is no such thing as ghosts. Now, according to this individual's reasoning, because upon death a person's spirit is believed to either return to God in Heaven, or descend to Hell to be punished, ghosts simply cannot exist. This person concluded that ghosts must therefore be demonic spirits who are simply pretending to be ghosts in order to deceive people.

I have seen similar memes on Facebook before which convey this same basic message. To be honest, they make me uneasy, because they convey a belief which I personally am not one hundred per cent certain is true. In addition, when people make a closed statement such as that, and leave absolutely no room for any other possibility -- as if they've provided the definitive, indisputable answer -- it just bothers me. I am reminded of the following two verses:

"Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know."


In fact, when I see such posts where this belief is shared, the very first thing that comes to my mind is an incident we find in the Gospels where a Disciple named Cleopas and his companion are walking to the village of Emmaus. As they are walking along, the resurrected Christ joins them on the road and begins to expound the truth of the Scriptures to them, as they pertain to Jesus' suffering and resurrection. Later, after Jesus reveals Himself to them while they are breaking bread, before vanishing before their very eyes, those same two Disciples rush back to Jerusalem to inform the Apostles of the amazing things they have witnessed.

By the way, if you are doubting that this is exactly what occurred, consider that in that particular verse, according to Thayer's Greek English Lexicon, three of the Koine Greek words which are used are "ginomai" -- which means to become -- "apo" -- which concerns separation -- and "aphantos" -- which means to be taken out of sight or to become invisible. The last word is related to the Greek word "phantasma", from which we derive our English words "phantasm" and "phantom", which is an apparition or ghost.

It is while Cleopas and his companion are sharing their tale with the Apostles, that the Lord suddenly appears in their midst. It is how the Apostles react to Jesus' unexpected appearance which is relevant to our discussion regarding ghosts. The Apostles in fact mistake Jesus for a spirit, which is the same thing as a ghost. After all, we all know that Holy Ghost and Holy Spirit are referring to the same thing. At any rate, following is the story as found in the Gospel of Luke:

"And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."


There are two interesting points regarding this story which I would like to draw to your attention. The first one is the following: The Apostles apparently believed in the existence of earthbound spirits. Please ask yourself: Why else would they react as they did? In fact, in verse thirty-seven, the word "spirit" is derived from the Koine Greek word "pneuma". According to Thayer's Greek English Lexicon, one of the meanings of this word is a human soul which has left a body. In other words, a disembodied spirit. Isn't that what many people refer to as a ghost? Furthermore, in the phrase "Holy Ghost", the word "Ghost" is derived from this very same Koine Greek word, "pneuma".

The second point to consider here is that Jesus did not deny the existence of such spirits. He simply corrected them and stated that He was not one of them. In fact, as I explain in the article entitled "Sex, a Bowl of Soup and the Nature of Angels", being as Jesus was the first begotten of the dead, and the firstborn, He was resurrected with a new kind of body. It was indeed still flesh and bone, but apparently it possessed some very amazing powers, such as the ability to materialize and dematerialize, and walk through solid walls. Furthermore, as you may know, the Scriptures inform us that some day we will inherit supernatural bodies very similar to the Lord's body. Consider the following exciting verses as proof of these two points:

"And from Jesus Christ, who is the faithful witness, and THE FIRST BEGOTTEN OF THE DEAD, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."


"For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be THE FIRSTBORN AMONG MANY BRETHREN."


"Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, THE FIRSTBORN OF EVERY CREATURE . . . And he is the head of the body, the church: who is the beginning, THE FIRSTBORN FROM THE DEAD; that in all things he might have the preeminence."


"To the general assembly and CHURCH OF THE FIRSTBORN, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,"


"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:"


"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life."


"Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."


"Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."


"There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."


As the Apostles John and Paul write above, "we shall be also in the likeness of his resurrection", and also we shall "be conformed to the image of his Son", and the Lord "shall change our vile body, that it may be fashioned like unto his glorious body" so that "we shall be like him." And last of all, "as we have borne the image of the earthy, we shall also bear the image of the heavenly." So indeed, we have some very exciting times to look forward to once we leave this old world and this old body of flesh and blood behind. Thank the Lord!

At any rate, this is the first story that comes to mind when I consider the possibility of earthbound spirits, or ghosts. Now, please understand that I do not claim to be any kind of expert regarding this particular subject. As such, I do not fully understand why any spirit would be earthbound, or why God would even allow such a thing to happen. Based on the following group of verses, I have long believed that ever since Christ's own resurrection from the dead, when we as Christians die, our spirit immediately returns to God:

"For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth THE SPIRIT OF MAN THAT GOETH UPWARD, and the spirit of the beast that goeth downward to the earth?"


"Then shall the dust return to the earth as it was: and THE SPIRIT SHALL RETURN UNTO GOD WHO GAVE IT."


"The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and WE FLY AWAY."


"While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle [meaning our physical body] were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, WHILST WE ARE AT HOME IN THE BODY, WE ARE ABSENT FROM THE LORD: (For we walk by faith, not by sight:) We are confident, I say, and willing rather TO BE ABSENT FROM THE BODY, AND TO BE PRESENT WITH THE LORD."


"For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. For I am in a strait betwixt two, HAVING A DESIRE TO DEPART, AND TO BE WITH CHRIST; which is far better: Nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."


Please notice carefully that the Apostle Paul writes "to be absent from the body, and to be present with the Lord." as well as "a desire to depart, and to be with Christ." So it seems that apparently, for a saved, born-again Christian at least, physical death results in our immediate presence with the Lord. However, what about those individuals who have NOT accepted the Lord and who are thus NOT saved? Do the above verses apply to them as well? Or is it possible that this is where earthbound spirits -- or ghosts -- enter the picture? Quite honestly, I don't know for certain, so I will refrain from providing a definitive answer here.

At the same time, as I point out in other BBB articles, the situation may possibly have been rather different prior to Jesus' resurrection from the dead. In other words, the souls or spirits of deceased Saints and Prophets may not have gone directly to be with the Lord during that period, due to the simple fact that Jesus had not yet become the firstborn of the dead. Am I absolutely sure of this point? No. However, there is some Scriptural evidence which does suggest it, as I will now explain to you.

As I explain in the series entitled "Hell, the Lake of Fire and Universalism", based on the various Hebrew and Koine Greek words which underlie the KJV translation of the Bible, what most Christians view as a fiery Hell, may actually be a multi-tiered spiritual abode. Furthermore, it may not all necessarily be associated with fire and brimstone, or with the torment of the departed spirits. There may have been a place in the underworld which was reserved for such benign, believing spirits where they awaited resurrection. In fact, there is a centuries-old debate regarding exactly what Jesus meant by the following verse when He responded to the thief who hung dying next to Him:

"And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise."


The word "paradise" is only found three times in the entire King James Version of the Bible, and all three times, it is found in the New Testament. According to Thayer's Greek English Lexicon, in all three cases, it is derived from the Koine Greek word "paradeisos". What is interesting is the fact that even the lexicon does not provide a consensus on what this Greek word means. Instead, it informs us how the Persians understood it, how the Jews understood it, and how the early Church Fathers understood it. Consider then the following definitions which are provided by the lexicon:

----- Begin Quote -----

‭3857 ‭παράδεισος‭ paradeisos ‭par-ad'-i-sos‭

1) among the Persians a grand enclosure or preserve, hunting ground, park, shady and well watered, in which wild animals, were kept for the hunt; it was enclosed by walls and furnished with towers for the hunters.

2) a garden, pleasure ground
   2a) grove, park

3) the part of Hades which was thought by the later Jews to be the abode of the souls of pious until the resurrection: but some understand this to be a heavenly paradise.

4) the upper regions of the heavens. According to the early church Fathers, the paradise in which our first parents dwelt before the fall still exists, neither on the earth or in the heavens, but above and beyond the world.

5) heaven

----- End Quote -----

So, as you can see, there really isn't a consensus regarding exactly what the word "paradise" means. Paradise was either a way station underneath the Earth for the departed souls of God's people before Jesus' resurrection -- because they could not be resurrected until He was resurrected first -- or else it is located somewhere between the Earth and Heaven, or else it is Heaven itself. Let me interject here that there are two exceptions where the way station explanation does not seem to apply. We're told that Enoch walked with God and was not, and the Prophet Elijah was taken up to Heaven in a fiery chariot. So, it seems that these two bypassed the way station step. Consider the following group of verses as evidence of these two points:

"And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him."


"And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces."


Following are the other two verses where the word "paradise" is found in the New Testament:

"I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter."


"He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."


Allow me to offer a few comments here, beginning with the verse from Revelation first, being as it requires a much shorter comment. As you can see, this verse states that the tree of life "is in the midst of the paradise of God." If we assume that this is the same Tree of Life that we find mentioned in the Book of Genesis, this verse then directly connects to the early Church Father's belief that Paradise is located somewhere in the region between the Earth and Heaven, and that it's not the actual Heavenly Headquarters where Jesus and God the Father reside. Please refer again to the fourth definition above.

Please also notice that just as Revelation 2:7 states that the Tree of Life is located "in the midst of the paradise of God", Genesis 2:9 states that the Tree of Life is located "in the midst of the garden", as we see by the verse below:

"And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil."


I'm still not sure I understand why the early Church Fathers believed that Paradise was between the Earth and Heaven, but was not actually Heaven itself. Based on the verses we find in the Book of Revelation, my understanding is that the Tree of Life actually resides in the Heavenly City itself, as we can determine by these two verses:

"In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations . . . Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."


At any rate, let's move on and discuss 2 Corinthians 12:2-4. As I point out in a few other articles, I believe that the Apostle John wrote the Book of Revelation a lot earlier than the widely accepted view of about 90-100 AD. I am convinced that he wrote his book possibly around 55-65 AD and BEFORE the actual destruction of Jerusalem and the temple compound by General Titus and his Roman legions. That being the case, I believe that the temple which is mentioned in the Book of Revelation is in fact Herod's temple which Jesus prophesied would ultimately be destroyed in Matthew 24 and elsewhere in the Gospels. Consider the following group of verses:

"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, YOUR HOUSE IS LEFT UNTO YOU DESOLATE."


"And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down."


"And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months."


Please note that as I explain in other articles, forty-two months equates to three and a half Jewish years, or 1,260 days. For those of you who may not be aware of it, what is written in the previous set of verses perfectly matches the prophecies of Daniel regarding the Seventy Weeks -- or 490 years -- prophecy. In fact, it was during the Seventieth Week -- or the final prophetic seven-year period -- that the First Jewish-Roman War occurred from 66 AD to 73 AD. It was in the middle of that "week" -- or "in the midst of the week" as Daniel refers to it -- that is to say, after three and a half years or forty-two months, that Titus and the Romans destroyed Jerusalem and the temple compound in 70 AD.

Titus and the Romans were in fact "the people of the prince that shall come" that Daniel writes about. That the books of Daniel and Revelation match so perfectly in their details is clear proof to me that the Book of Revelation was written a lot earlier than what has been claimed. In other words, as I said earlier, before the destruction of Jerusalem. For those of my readers who may not be familiar with Daniel's amazing prophecy, consider the following group of verses:

"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."


Having now shared all of the previous information with you, I believe that in his Epistle to the Corinthian brethren, the Apostle Paul is actually referring to the Apostle John. Please notice that not only does Paul say that this unnamed man was caught up to Paradise, but he also gives us a very big clue when he writes "heard unspeakable words, which it is not lawful for a man to utter." Now consider this group of verses:

"After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, COME UP HITHER, and I will shew thee things which must be hereafter."


"And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and WRITE THEM NOT."


So the Apostle Paul speaks of a man who was caught up to the third heaven -- just as John is told to "Come up hither -- and says that this unidentified man heard words which were "not lawful for a man to utter". Then John is ordered not to write down the words which the seven thunders had uttered. The connection seems obvious to me. What do you think?

Returning to our primary discussion regarding the potential reality of earthbound ghosts and disembodied spirits, the second Biblical account which comes to mind which seems to cast doubt on the aforementioned person's claim that all ghosts are really demons pretending to be ghosts, concerns stubborn King Saul and the witch -- or necromancer -- of Endor.

As you may know, due to his rather stubborn rebellion in not obeying the Prophet Samuel's orders, God rejected King Saul as Israel's first king. While the Lord allowed Saul to rule for forty years until David was ready to rule, Saul did NOT have God's anointing. In fact, the Scriptures inform us that Saul was troubled by an evil, jealous spirit. Consider the following group of Bible verses:

"And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king."


"Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah. But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee."


Please go to part two for the conclusion of this article.

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