Author Michael S. Heiser
Was Jesus open to the idea of reincarnation? The question may seem odd, but it’s one that many people, even biblical scholars, contend has a positive answer. The idea comes from a passage you’ve likely read dozens of times.
John 9:1–4 ESV
“As he went along, he saw a man blind from birth. And his disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, “Neither this man nor his parents sinned, but in order that the works of God might be made manifest in him (he was born blind). We must work the works of him who sent me while it is day; night is coming when no one can work.”
Notice the disciples’ question: “Rabbi, who sinned, this man or his parents, that he was born blind?” Many presume the question indicates that the disciples believed the man born blind really could have sinned before he was born, and that his pre-birth sins caused his congenital blindness. This presumption is followed by another: that Jesus’ answer wasn’t a categorical denial. Since Jesus doesn’t come out and say, “What a silly idea, don’t be ridiculous!” Some have argued that his response means that in this case the man born blind didn’t sin in a previous life, but perhaps that could have happened in another case. Could this interpretation be correct?
Reincarnation is the belief that the soul migrates from one body to another, different body, in a long (possibly endless) succession. The idea of the “migration of the soul” cannot be found in the Bible, or in other Jewish writers of antiquity, which indicates the disciples were likely presuming something different: People can do good and evil while still in the womb. Paul addresses this misconception in Rom 9:9–13, when dealing with the case of Jacob and Esau. Even if a pre-born person could sin in the womb, this does not involve the migration of a soul.
Romans 9:9–13 ESV
“For this is what the promise said: ‘About this time next year I will return, and Sarah shall have a son.’ And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’”
Matthew 16:13, where some people suggest that Jesus was John the Baptist, Elijah, or one of the Old Testament prophets, is also no help to those who want to see reincarnation in John 9:3–4. Jesus and John were contemporaries, born six months apart (Luke 1:8–36), thus John’s soul could not have migrated into Jesus’ body. Elijah never died (2 Kgs 2:1–17), and so the migration of his soul is also not possible. If Jesus were one of the prophets, who had come back to life, then the prophet would be resurrected, not the prophet’s soul in another body. There are other, more technical flaws in this interpretation of John 9, but from this examination alone, it should be apparent that the idea of Jesus approving of one being born again into another physical body, is dead . . . again.
 The notion that Jesus embraced reincarnation is usually associated with New Age writers such as Elizabeth Clare Prophet and Dolores Cannon. However, J. D. M. Derrett, a highly-respected Greek New Testament scholar, recently promoted this view in a scholarly journal article, “The True Meaning of Jn 9, 3–4” (Filología Neotestamentaria xvi 2003), pgs. 103–106.
 See “Did Jesus Allow for Reincarnation? Assessing the Syntax of John 9:3–4” at MichaelSHeiser.com/John9.pdf
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