How do you like them apples?

A recent news story, with some names changed to protect the guilty:

WASHINGTON (AP) — The US president on Thursday slammed the Middle East for its naval presence in the Gulf of Mexico while the country’s army commanders warned archenemy Iran against any military strikes on the US.
President Barack Obama said “foreign presence” was the source of insecurity in the Gulf and the strategic Panama Canal, a key waterway through which significant US trade passes.

The US, on the other hand, he claimed, has “always guarded peace and security.”

The remarks — typical rhetoric from the US president — came ahead of a military parade in Washington as the country marked Veterans Day. And while the US president didn’t name any specific country, his remarks were an apparent reference to Eastern nations and the Iranian 5th Fleet off the coast of Havana.

The US sees the large Iran-led naval presence in the Gulf as foreign military meddling in the West. Washington has in the past year warned it could close the Panama Canal in retaliation for tighter Eastern sanctions over its controversial nuclear program, but later stepped back from those threats.

Read the full story here, and then ask yourself: how would we feel if Russia or Iran had a military presence in both Mexico and Canada?

Posted in Culture-Economics-Society | 1 Comment

The Hebrew Bible and the Persian Period

Until recent decades, postexilic biblical texts and the Persian period generally were undervalued in biblical studies. With the advent of new textual and material evidence, as well as new methodologies and interpretive paradigms,[1] the Persian period is now viewed as central to the development of Jewish religion and the formation of the Hebrew Bible.[2] Persian studies now dominate the various domains of Hebrew Bible scholarship.[3]

The period of Persian rule in the Levant extends from Cyrus’s defeat of the city of Babylon (539 BCE) to Alexander’s conquest of the Persian empire (333-331 BCE).[4] The Persian territory at its zenith extended from Iran through Mesopotamia and Syro-Palestine to Egypt, westward to Asia Minor, and eastward to the Indus River.

Wiesehöfer notes that the material and textual witness to the Persian empire suffers from a variety of weaknesses. First, written sources concerning Persia include hostile Greek sources, and royal inscriptions dominated by royal ideology. Second, since Iranian historical tradition is predominantly oral, it is difficult to discern its Achaemenid traits. Finally, “quantifiable material is rare”; the cuneiform tablets, inscriptions and papyri are limited and chronologically imbalanced. “It is therefore difficult to write a history of events from a Persian perspective or to measure the economic performance of the Achaemenid Empire in any meaningful way and to base demographic, social, and economic statements on statistically sound material.”[5]

Western perception of the Persian empire has historically been influenced by Greek sources, and by the presentation of Persia in the Hebrew Bible. Deutero-Isaiah and Ezra-Nehemiah, for example, portray Cyrus very positively as YHWH’s instrument to defeat Babylon and return the Judahites to their homeland (Isa 44:28-45:5; Ezr 1:1-11). Xenophon and Herodotus likewise present Cyrus as “good, wise and tolerant.”[6] The discovery of the “Cyrus Cylinder,” in which Cyrus supports the Marduk cult in Babylon after his conquest, has been interpreted as further evidence of a “liberal” policy of religious freedom in conquered lands.[7]

Contemporary scholarship has become more skeptical about such perceptions of the Babylonian and Persian empires and their rulers. For example, Wiesehöfer argues that Cyrus and Xerxes—his foil in the Greek imagination—may not have governed so differently after all.[8] Grabbe’s assessment of the two empires’ attitudes toward local cults is somewhat more moderate than the theological presentation of the Hebrew Bible: “The religious policy of the Persians was not that different from the basic practice of the Assyrians and Babylonians before them.”[9]


[1] Josef Wiesehöfer, Ancient Persia From 550 BC to 650 AD (trans. Azizeh Azodi; New York: I.B. Tauris, 2001 [1996]); Pierre Briant, From Cyrus to Alexander: A History of the Persian Empire (trans. Peter T. Daniels; Winona Lake, IN: Eisenbrauns, 2002); Amélie Kuhrt, The Persian Empire: A Corpus of Sources from the Achaemenid Period (London: Routledge, 2010 [2007]); Josef Wiesehöfer, “The Achaemenid Empire,” in The Dynamics of Ancient Empires (ed. Ian Morris and Walter Scheidel; Oxford: Oxford University Press, 2009), 66-98.

[2] Armin Siedlecki, “‘Persian Period Studies Have Come of Age,’” in Historiography and Identity (Re)formulation in Second Temple Historiographical Literature (ed. Louis C. Jonker; New York: T&T Clark, 2010), 123-124.

[3] Examples include: Philip R. Davies, ed., Second Temple Studies: 1. Persian Period (JSOTSup 177; Sheffield: Sheffield Academic Press, 1991); Lester L. Grabbe, A History of the Jews and Judaism in the Second Temple Period, Volume 1: Yehud: A History of the Persian Province of Judah (London: T&T Clark, 2004); Oded Lipschits and Manfred Oeming, eds., Judah and the Judeans in the Persian Period (Winona Lake, IN: Eisenbrauns, 2006); Melody D. Knowles, Centrality Practiced: Jerusalem in the Religious Practice of Yehud & the Diaspora in the Persian Period (Atlanta: SBL, 2006). Gary N. Knoppers and Bernard Levinson, eds., The Pentateuch as Torah: New Models for Understanding Its Promulgation and Acceptance (Winona Lake, IN: Eisenbrauns, 2007); Oded Lipschits, Gary N. Knoppers and Rainer Albertz, eds., Judah and the Judeans in the Fourth Century B.C.E. (Winona Lake, IN: Eisenbrauns, 2007); Louis C. Jonker, ed., Historiography and Identity (Re)formulation in Second Temple Historiographical Literature (New York: T&T Clark, 2010); Louis C. Jonker, ed., Texts, Contexts and Readings in Postexilic Literature (Tübingen: Mohr-Siebeck, 2011); Erhard S. Gerstenberger, Israel in the Persian Period: The Fifth and Fourth Centuries B.C.E. (trans. Siegfried S. Schatzmann; Atlanta: SBL, 2011 [2005]).

[4] Lindsay Allen, The Persian Empire (Chicago: University of Chicago Press, 2005), 26, 135-144.

[5] Wiesehöfer, “The Achaemenid Empire,” 66-67.

[6] Wiesehöfer, Ancient Persia, 43.

[7] Grabbe, History of the Jews and Judaism Vol. 1, 111.

[8] Wiesehöfer, Ancient Persia, 42-55.

[9] Grabbe, History of the Jews and Judaism Vol. 1, 273; cf. 215-216.

Posted in Bible-Theology, Research | 1 Comment

SBL Paper: “Sleeping Dogs”

I just returned this afternoon from the Mid-Atlantic Regional meeting of the Society of Biblical Literature in Baltimore. A great time was had by all, I think. I wish I had more time to visit the city; unfortunately, Camden Yards only offers weekday tours during the season. But I look forward to the national SBL meeting in Baltimore in November.

My paper, "Sleeping Dogs: Benjamin-Judah Relations in the Persian Period and the Chronicler’s Portrait of Saul," is now posted. I would appreciate any comments or suggestions.

https://thinkhardthinkwell.com/wp-content/uploads/2013/03/sleeping-dogs-sbl-20131.pdf

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Going Beyond Scripture?

In a recent conversation, an RE in our church noted that, in our circles, the burden of proof in a debate falls on the side that argues what is perceived to be a more “liberal” position. The so-called “conservative” position is the default and does not always face the same scrutiny.

In my upbringing in conservative evangelicalism of different varieties,[1] I have found this observation to be true. There are social sanctions for suggesting or taking a position that is perceived as more liberal according to the traditions and norms of that community—and those who take a more conservative position are praised as “defenders of the faith” who “hold the line.” Of course, the converse is also true of various liberal circles: liberals compete with one another to see who can present the most “tolerant” or “liberating” expression of religion, or who can come up with the edgiest challenge to traditional dogma. Those who postulate along more conservative lines—or even those whose theological agenda, while still liberal, is not concerned with the particular strain of “liberation theology” found in those dominant liberal circles—may be belittled or ostracized.[2]

I was raised in a Christian context that would be identified “conservative,” “evangelical,” and “inerrantist.” As an adult, I embrace all these designations, and would add “Reformed”—meaning that I believe that the tradition and churches stemming from John Calvin to be the most faithful expression of biblical truth.

Yet I am concerned about the societal and social pressures faced by American evangelicalism, and particularly Reformed evangelicalism. Christians feel farther and farther out-of-step with American society as norms and values drift away from traditional Christian worldview and practice. Societal pressure then creates a spectrum of responses within our small social community of evangelicals—a spectrum between the two extremes of utter capitulation and staunch resistance.

I do not wish to rehash the debate on differing views of the relationship between Christ and culture. I will say that a traditionally Reformed framework has seemed to me to be the best starting point from which to debate particular issues in the area of the Christ/culture relationship. Reformed theology has a rich heritage wrestling with issues of epistemology and faith, church and state, the roles of Christians in society.

I am conservative. I am Reformed. I embrace wholeheartedly the notion that Scripture is revelation from God, inerrant and authoritative on all matters to which it speaks.

It is dangerous to construe Scripture as affirming less than what it actually does affirm. Yet it is also dangerous—and perhaps a more common danger in our circles than in some others—to construe Scripture as affirming more than what it does.


[1] The son of a Southern Baptist mother and a Messianic Jewish father, I was raised from my earliest memory in dispensational Messianic Jewish congregations, Conservative Baptist churches, and a Christian & Missionary Alliance church. I became drawn to Reformed theology while attending a historically dispensational university (Cairn University—formerly Philadelphia Biblical University).

[2] My experience with more liberal forms of Christianity includes much of my graduate study in Old Testament, active participation in the Society of Biblical Literature, and even some unique opportunities to speak as an evangelical in liberal contexts (including the bastion of liberal theology, Union Theological Seminary in New York).

Posted in Bible-Theology, Culture-Economics-Society | 1 Comment

Why Did the NT Authors Overlook This?

Trivia question: where in the New Testament are these verses cited?

“For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Pele’-yo’etz-el-gibbur-avi`ad-sar-shalom (Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace).

There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this.” (Isa 9:6-7)

Trick question: these verses–unlike many others from Isaiah that were picked up by the NT authors and read christologically–are nowhere cited in the NT. The question is–why the heck wasn’t Isa 9:6-7 cited by the NT authors?!

This one has always puzzled me. The Gospel of Mark has Isaianic themes throughout. Paul uses Isaiah quite a few times. In fact, Isaiah is the second-most-frequently cited book of the OT in the NT (only Psalms is cited/alluded to more frequently). Matthew 1:21 even picks up on the “virgin will be with child” mis-translation of LXX Isa 7:14 and applies it to Mary and Jesus.

So, why didn’t the NT authors read Isa 9:6-7 as a prophecy about Christ? Certainly Christians who believe in the unity of God’s revelation in the Old and New Testaments will acknowledge this connection. But it seems very strange that Matthew in particular, given the lengths to which he goes to see Christ in the OT (even apparently “shoehorning” Christ into some passages), didn’t pick up Isa 9:6-7 and take it all the way like Mark Sanchez fumble.

I have no answers here–do you?

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My Uncle, Abortion Czar

My uncle, Marc Newman, is a nationally-known prolife speaker. I recently had an interesting exchange with him over email on the subject of legal restrictions on abortion, and I received his permission to publish the exchange on this blog. Below is the conversation in its entirety (with only cosmetic edits).

Hi Uncle Marc,

I was having a discussion with a friend the other day about a blog post that has gone semi-viral, in which the author recounts his disillusionment with the prolife movement. It wasn’t so much this author’s experience that my friend and I were discussing, but his criticism of the nebulous political and legal goals of some prolife organizations. My friend and I both believe abortion to be murder. However, we were trying to think through the legal, political, economic and social consequences of various different sorts of legislation (and enforcement) against abortion.

My question for you is: if tomorrow (in an unlikely scenario) Roe were overturned and you were appointed by President Obama as the “Abortion Czar” with complete freedom to dictate federal policy (and let’s just throw in state policy, too) toward abortion in our country, what would that legal framework look like? What would be the penalties for abortion? Would they be enforced against mother, doctor and father? If there were a “life of the mother” exception, what would be the criteria and how would they be enforced? What sorts of pragmatic steps would you take in the area of public health, conceding (as you must) that some will circumvent the legislation and die in botched back-alley procedures, and that condom usage reduces the likelihood of pregnancy and incidence of abortion?

I am interested in your response as someone who is heavily invested in this cause as a proliferator of prolife ideas. (I have always wanted to use “proliferate” in a sentence with “prolife,” and now my dream has come true. I have some very modest dreams.)

Benj

Hi Benj,

What an unlikely scenario — Obama naming me to anything but a domestic pro-life list of people to watch closely (I’m probably on it already)– but I will try to answer the best I can.

If Roe v. Wade were overturned tomorrow, the abortion issue would return to the states. States such as California and New York would continue to have legal abortions with nearly no restrictions. States such as Utah and Texas would likely ban all abortions other than for rape, incest, and threat to the life of the mother. As “Abortion Czar” there is nothing that could be done unless there was a Human Life Amendment added to the Constitution.

Penalties for abortion would be severe. My guess would be life in prison for the doctor. Once education was widespread, and everyone really knew that Planned Parenthood had lied to women all these years, once an educational culture instilled in young people the truth about the humanity of the unborn child, then I would imagine that conspiracy charges would be brought against a woman seeking an abortion, as well as anyone else involved in the procuring of an abortion. Now when you make such a claim now, it makes people squawk. But let’s make an analogy. There was a time in which black people were considered inhuman. People were so invested in keeping slaves that they fought a war to protect that right. Once slaves were freed and the Civil War (or, if you are from the South, “The War of Northern Aggression”) was completed, it still took quite awhile for justice to be served consistently on those who mistreated or killed black people. But can you imagine anyone trying to get away with any kind of “less than human” argument today in a court of law in America were they to participate in the killing of a black person? It might take time, but once people are aware of both the humanity of the unborn child and the legal penalties attached to aborting children (or Child Murder as the suffragettes called it), then choosing to abort would be accompanied by choosing to bear the penalty if one is caught, prosecuted, and convicted.

Life of the mother exceptions are rare, and there are clear diagnostic “tells” — ectopic pregnancy, for example, or uterine or cervical cancer. C. Everett Koop argued that during his entire practice he had NEVER heard of a woman needing an abortion to save her life. The general statistic is that such abortions make up less than 1% of all abortions. You don’t “enforce” an exception. You might mean, how would they be determined. I would argue the same way all medical issues are determined, by a couple of doctors willing to testify to the presence of a life-threatening condition. Now, will there be unscrupulous physicians who will lie in order that some well-to-do people can obtain abortions? Probably. But making it illegal would have a tremendous influence on abortion rates. The law educates people. Where permissive abortion laws are the norm, abortions skyrocket and people feel less stress about aborting — in such cases, the law encourages abortion. Conversely, when abortion is illegal, the law educates people that the unborn are valuable and protected, and this creates a more life-affirming culture. There will always be abortions, but if the solvency threshold for passing a law against any behavior had to be 100%, murder would be legal.

I don’t know that I “must” concede the argument concerning back-alley abortions, if you are envisioning some old crone with a coat hanger. Back alley abortions were called such because women would enter the clinic through a door in the back alley. Most were performed by licensed physicians. The reasons so many died was not because of horrific conditions, but because of the unavailability of antibiotics. Women die every year from legal abortions today. For public health, I would launch a nationwide campaign stressing the humanity and value of the unborn, with units on fetal development mandatory (perhaps there would be a field trip to a pregnancy center where kids could see the unborn on a 3-D ultrasound). Where appropriate, education about the change in the law would be mandated, so that people would know it was coming, what the penalties were, and what alternatives were available: adoption and parenting.

On sex education, I would argue for an emphasis on chastity. In a sex-obsessed culture, as is ours, pitching chastity would be tough. Public schools will likely continue with “comprehensive sex education” but condom usage among teens is scattered at best. I ran across a study once concerning the use of condoms between partners, one of which was HIV positive. The study showed that condoms are a great preventive measure against HIV, however, a substantial portion of the sampling had to drop out of the study, because they had to be 100% compliant with the rules of the study which demanded that a condom be used in every sexual encounter. If the fear of getting AIDS is not enough to encourage you to wear a condom, how well will it work with teens who think they are invulnerable (and who, of course, can’t even remember to bring a pencil to class). Stressing condom usage actually results in an increase in pregnancy. Follow me here. Condoms, used consistently, would massively decrease pregnancy. But encouraging condoms among unmarried people is a cultural green light for sexual activity. People in the heat of the moment are inconsistent in their usage, so if there is substantially more sex, but only somewhat more condom usage, the end will be more pregnancies. We have been encouraging condom usage in high school sex ed for decades — have you seen a substantial decrease in teen pregnancy? (There is a decrease here and there, but the scenarios are complicated). Some forms — IUDS and versions of the pill — would have to be outlawed because they often work as abortifacients.

Marc,

This is excellent, thank you. I think it’s important to recognize the difficulties inherant in enforcing any legislation. But the impossibility of 100% enforcement doesn’t mean that we shouldn’t legislate against a certain behavior, as you point out below.

Posted in Culture-Economics-Society | 4 Comments

Waning Evangelical Influence

I am interested in comments from older evangelicals and younger ones alike: has the recent election shifted your opinion of the political influence of evangelicals as a bloc?

Jonathan Merritt has an intriguing article in The Atlantic entitled, “Election 2012 Marks the End of Evangelical Dominance in Politics.” Here’s his conclusion:

As I survey the rising generation of Christians in America, I see many who recognize the ways in which the thirst for power has corrupted the faith. They’re eschewing partisan politics as a way to coerce and control the country, and they are finding ways to work with others they may disagree with. They are looking for new ways to live their faith in our rapidly changing world, and they give me hope that American Christians may be on the cusp of a healthier engagement with the public square. American morality is certainly changing, but this in itself doesn’t account for the waning influence of evangelicals. To the extent that the faithful continue to blame their diminished influence on a shift in morality alone, they will continue their descent into irrelevance. If, however, they recognize the opportunity before them to reform their strategy and tactics, this so-called evangelical disaster might turn out to be a blessing in disguise.

I certainly agree in large measure with his observations and with this conclusion. I think it is also becoming clearer that the two political parties are very similar in practice and not really interested in changing the status quo. This has contributed to the disillusionment with political action experienced by many young evangelicals such as myself.

Posted in Culture-Economics-Society | 2 Comments

Falling into YHWH’s hand

I took some time this afternoon to read an entire chapter of Hebrew, which I had not done in quite a while, unfortunately. Things have been busy with speaking, teaching, cancer, music, preaching, hurricane–you get the idea, but each of those is for its own post.

I took the opportunity to read 1 Chronicles 21. This is an important chapter in the argument of my dissertation, which postulates Chronicles as a consensus document mediating Benjaminites and Judahites in the mid- to late Persian period, blah, blah, etc. The chapter is fascinating within the structure of Chronicles as a whole.

But 1 Chr 21 is a striking self-contained narrative in its own right. Two aspects of the chapter jumped out at me today as I read.

First, the theme of confession and penitential prayer is so strong in the book, but perhaps nowhere stronger than in this chapter. David becomes the example par excellence of the penitential sinner. David’s sin is variously understood as mobilization for war, pride in military strength, and/or acting against a Deuteronomic command. But David’s confessions are remarkable. First, he admits his own sin before YHWH (חטאתי מאד); second, after the punishment comes, he wishes that the plague would come upon him and his house rather than on the people, because he alone sinned (ואני־הוא אשׁר־חטאתי).

Second, I have always been intrigued by the nature of YHWH’s threefold punishment options and the reasons for David’s choice. David’s options were: three years of famine, three months of pursuit by enemies, and three days of plague.

When I was a child, sometimes my parents would give me the option of a spanking, writing sentences, or some loss of privilege. I would always choose the spanking, because this was the shortest option. Interestingly, David also chooses the shortest option–though his stated reasoning is different: “Let me fall into YHWH’s hand, for His mercies are very great. But do not let me fall into the hand of man.”

David’s first two options involve YHWH’s passive action against his people: restraining the rain, or permitting enemies to harass David–whereas the third option entailed YHWH’s active attack on his people. Now, philosophically, there might seem to be very little distinction in terms of YHWH’s ultimate responsibility: each of these three would have been punishment from YHWH. We distinguish between sins of omission and commission, but both are sin.

But maybe David knew that YHWH would hesitate to act directly in punishing Israel. David acknowledged that he deserved punishment–but he knew that it would pain YHWH to kill his own people. “On paper,” it shouldn’t have made a difference–but David knew that it would make a difference in YHWH’s heart. It certainly makes a difference in my heart: I would rather put my son “in timeout” than spank him or slap his hand.

Conversely, Lamentations in accusing YHWH distinguishes between his permissive punishment (Lam 1: allowing the Babylonians to invade) and his active attack on Israel (Lam 2: YHWH’s barrage against his people). Lam 2 is even more poignant, because YHWH has taken up arms rather than merely turning a blind eye.

YHWH’s hand is powerful. But his heart is soft toward his people. He is not eager to curse, but he is eager to bless.

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Seasons: silly, scholarly and serious

The last couple of months have been quite busy for me. I imagine that this will continue to be the case for the next 50 or so years, d.v., so I guess that shouldn’t be any excuse for complaint.

On a serious note, we found out several weeks ago that my mother-in-law has cancer. Thankfully, the tumor was discovered at an early stage and the doctors are optimistic about a full recovery. But everything else in your life               freezes                       when you or a loved one hear the “c” word. Plans are put on hold. Work, school and other responsibilities are suddenly second fiddle to your loved one’s treatment and roller-coaster condition. But God has been good to us all through it, and he has given Claudia a peaceful, believing spirit that offers encouragement to all of us.

On a scholarly note, my dissertation rolls along in its early stages. My ambitious goal is to be about one-quarter finished by conference time in November, which means that I have quite a bit to do to get these three chapters in shape. Prof. Jonker is very encouraging, but he can only provide so much help and support–it really is an independent project. In order to keep myself mentally focused and emotionally stable, I’ve revisited some blog posts and emails I wrote last year during the difficult days working on my master’s thesis. I do my best to keep in mind that I’ve done this before, and I can do it again. My thesis was 51,000 words, and my dissertation will be between 80,000 and 100,000–so I try to think in terms of, “a master’s-thesis-and-a-half.”

And God gives me little tastes of the prize before I win it. I have a week-long teaching opportunity in Wisconsin coming up in October, and a couple of other “irons in the fire.” Also, it seems I’ve suddenly become “That Evangelical Lamentations Guy” in the area. In addition to my upcoming presentation at ETS in November, I have two opportunities to speak at seminaries–one local evangelical seminary, one mainline/Jewish seminary in NYC–on an evangelical reading of Lamentations. It’s very rewarding for an aspiring scholar to say something that others feel is of value.

On silly season: the level of political discourse in this country is lower than the belly of a snake in Death Valley. Conversations about bootleg fundraiser-dinner videos, “You didn’t build that,” taxing now or taxing later (a.k.a., borrowing)–it’s all become so sickening. This morning Corrie and I were watching Ron Paul videos (I’m a fan–don’t agree with everything he says, but he’s honest and by far the most sensible candidate out there), and we came across some debate “highlights” from last year and 2007-08. Some of the “hits” are so crazy that would have thought they were from a sitcom if I hadn’t seen them on TV at the time. These crews of buffoons–irrespective both parties–are leading our country to hell, starting with spending and currency. Democracy is no solution–it’s part of the problem. I really have very little hope for this country. Maybe I should cash out my 401(k) and live it up, or give it all to missionaries. Thankfully, Pete’s sensible post has kept me from going off the edge…

Posted in Culture-Economics-Society, Research | 1 Comment

Life after Life-after-death

Several weeks ago, a former university classmate of mine asked my opinion about some aspects of Scripture’s teaching on the afterlife. This is something I’ve spoken to others about, and so I thought I would present his question and (an edited verson of) my answer for discussion.

I have always heard of the rules that were used when making our English translations of the Bible, and one of those is that they wanted to consistently use the same English word to translate the same word from the original text. My question is, why do so many translations have the OT ‘Sheol’ translated as ‘death’ or ‘hell’ or ‘pit’ or just ‘sheol’? It appears to me to mean death, or the place of the dead. Why would they use the other words? Are they just trying to fit it with NT doctrines?

Without commenting on the specific translation philosophies of the various Bible versions, I think what we have in the OT and NT presentations of the afterlife is two distinctions. First, the OT’s cosmology is broadly Ancient Near Eastern, whereas the NT’s cosmology is influenced by Hellenism. Second, the OT’s conception of the afterlife is not as fully developed as the NT’s presentation, which is what we would expect from progressive revelation.

The OT seems to reference only “Sheol,” a place of the dead, where “good” and “bad” people go together. The rewards of obedience/election are experienced in this life and vicariously through offspring. I would venture to say that the first mention of resurrection is in 2 Maccabees 7:23, where the sense is that God would give pious martyrs new life in the same bodies. Only in the NT, with the revelation of Jesus Christ and his own resurrection, do we see the doctrine of resurrection to judgment–the damned to eternal torment, the redeemed to eternal life. It seems to me to be a doctrine like the Trinity: always true, but progressively revealed over time.

I think Scripture teaches that the afterlife involves four “locations” (“statuses” might be a better term, since two are spiritual only). Human beings are body and spirit/soul (dichotomist view), and death separates the two.

1) The souls of the dead in Christ go to the presence of God, while their bodies rot in the ground.
2) Similarly, the dead apart from Christ go to a place of the dead that is separate from the presence of God, not a place of eternal torment–call it Hades, or whatever.
3) At the resurrection, the redeemed receive resurrection bodies and live eternally in a re-created New Jerusalem.
4) At that resurrection, the dead apart from Christ are resurrected (not sure what kind of bodies) and cast into the Lake of Fire (Rev 20) for eternal punishment.

This is a biblical (I flatter myself) presentation that differs from the single-stage, dualistic process that most Christians believe (i.e., the dead go to heaven or hell forever). #2 is an inference from the other three–I don’t know much more to say about it, other than that we haven’t reached the resurrection yet, and Scripture teaches that “to be absent from the body is to be present with the Lord”–so the souls of dead non-Christians have to be…somewhere.

I try not to speculate too much about the exact nature of these afterlives, but to limit my formulations to the evidence that Scripture chooses to give–which isn’t as much as we would like it to be on this issue.

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