Tag Archives: afterlife

#3 Post of 2016 – Does Ecclesiastes Teach That There Is No Afterlife?

Several passages in the book of Ecclesiastes seem to indicate that the inspired author does not believe that there is an afterlife. The Jehovah’s Witnesses regularly quote from Ecclesiastes to prove that there is no afterlife immediately following death. They teach that a person’s soul ceases to exist upon death, and that God will recreate that person later on when all the dead are resurrected. But does Ecclesiastes really teach that there is no immediate afterlife?

Although there are several passages that mention death and the afterlife in the book, the key passages normally cited are verses 19-21 in chapter 3.

Man’s fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal. Everything is meaningless. All go to the same place; all come from dust, and to dust all return. Who knows if the spirit of man rises upward and if the spirit of the animal goes down into the earth?

If we look at the first 3 sentences, it seems clear that Solomon, the traditional author of Ecclesiastes, is speaking about the physical body of a human being. It is true that human bodies die and decompose, just like other animals.

The final sentence, though, does not explicitly state that the human spirit also dies, but it asks the question of where the spirit goes after death. In effect, Solomon is saying, “Some people believe that a person’s spirit goes to heaven, but nobody really knows for sure.” Solomon, in effect, is saying that he just doesn’t know much about what happens after a person dies, so he is advising his readers to live their lives on earth in light of that fact. He is teaching that death is a real enemy to human beings.

The question then arises: Why doesn’t Solomon know about the afterlife? To answer this question, we need to introduce the concept of progressive revelation. Progressive revelation refers to the fact that God, in the Scriptures, progressively reveals more and more of Himself over time. God’s ultimate revelation of Himself was in the person of Jesus Christ. Jesus’s disciples completed the revelation of God when they wrote the books of the New Testament (NT).

Solomon lived more than 900 years before Jesus, so he wasn’t alive for the writing of the NT, nor the writing of much of the Old Testament (OT). The concept of an afterlife was taught more fully after Solomon lived.

There are glimpses of the afterlife in OT passages such as Ps 16:9-11; 49:15; 73:23-26; Is 26:19; Dan 12:2, and so forth. But the doctrine was not really brought to full light until the NT, where there are numerous passages (e.g., Rev 6:9-10; Phil 1:23; 2 Cor 5:6-8).

Another point to consider is that Solomon may have been specifically refuting the afterlife teachings of surrounding nations, such as Egypt. Duane Garrett, in the Apologetics Study Bible, explains:

What the author was questioning, however, may have been the materialistic notions of afterlife that predominated in ancient Egypt, where people thought that after death a powerful man could continue to enjoy his possessions, his women, and the services of his slaves. In short, this theology did not take seriously the finality of physical death (the great pyramids of the pharaohs were expressions of this view).

If we look at the Bible in its totality, what is its teaching on death and the afterlife? Duane Garrett answers in Proverbs, Ecclesiastes, Song of Songs (New American Commentary):

In biblical Christianity, however, death is consistently described as a curse and an enemy (1 Cor 15:26, 54–55; Rev 20:14). The resurrection of Christ, moreover, has conquered death and has opened the way for the resurrection. The whole person, body and soul, enters immortality. This immortality, however, is dependent on the power of God and the resurrection.

Ecclesiastes does not deny afterlife but does force the reader to take death seriously. In this the book echoes the psalmist’s prayer that he be taught to number his days (Ps 90:10–12). It is not the biblical believer who denies the power of death but the unbeliever.

Since humans are truly mortal, two conclusions follow. First, neither possessions nor accomplishments are eternal, and we should properly use and enjoy them while we still see the light of day. Second, because we are by nature dependent and contingent, our hope of eternal life must be founded in God and not ourselves (Eccl 12:7, 13–14). For the Christian this means that immortality is in the risen Christ (1 Cor 15:12–19).

The bottom line is that Ecclesiastes is not meant to be the final biblical word on the afterlife. Solomon simply did not know what would happen after a person died because God had not revealed that information to him. Given his ignorance on the topic, he nevertheless taught us how live to our lives on earth: Fear God and keep His commandments.

Does Ecclesiastes Teach That There Is No Afterlife?

Several passages in the book of Ecclesiastes seem to indicate that the inspired author does not believe that there is an afterlife. The Jehovah’s Witnesses regularly quote from Ecclesiastes to prove that there is no afterlife immediately following death. They teach that a person’s soul ceases to exist upon death, and that God will recreate that person later on when all the dead are resurrected. But does Ecclesiastes really teach that there is no immediate afterlife?

Although there are several passages that mention death and the afterlife in the book, the key passages normally cited are verses 19-21 in chapter 3.

Man’s fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal. Everything is meaningless. All go to the same place; all come from dust, and to dust all return. Who knows if the spirit of man rises upward and if the spirit of the animal goes down into the earth?

If we look at the first 3 sentences, it seems clear that Solomon, the traditional author of Ecclesiastes, is speaking about the physical body of a human being. It is true that human bodies die and decompose, just like other animals.

The final sentence, though, does not explicitly state that the human spirit also dies, but it asks the question of where the spirit goes after death. In effect, Solomon is saying, “Some people believe that a person’s spirit goes to heaven, but nobody really knows for sure.” Solomon, in effect, is saying that he just doesn’t know much about what happens after a person dies, so he is advising his readers to live their lives on earth in light of that fact. He is teaching that death is a real enemy to human beings.

The question then arises: Why doesn’t Solomon know about the afterlife? To answer this question, we need to introduce the concept of progressive revelation. Progressive revelation refers to the fact that God, in the Scriptures, progressively reveals more and more of Himself over time. God’s ultimate revelation of Himself was in the person of Jesus Christ. Jesus’s disciples completed the revelation of God when they wrote the books of the New Testament (NT).

Solomon lived more than 900 years before Jesus, so he wasn’t alive for the writing of the NT, nor the writing of much of the Old Testament (OT). The concept of an afterlife was taught more fully after Solomon lived.

There are glimpses of the afterlife in OT passages such as Ps 16:9-11; 49:15; 73:23-26; Is 26:19; Dan 12:2, and so forth. But the doctrine was not really brought to full light until the NT, where there are numerous passages (e.g., Rev 6:9-10; Phil 1:23; 2 Cor 5:6-8).

Another point to consider is that Solomon may have been specifically refuting the afterlife teachings of surrounding nations, such as Egypt. Duane Garrett, in the Apologetics Study Bible, explains:

What the author was questioning, however, may have been the materialistic notions of afterlife that predominated in ancient Egypt, where people thought that after death a powerful man could continue to enjoy his possessions, his women, and the services of his slaves. In short, this theology did not take seriously the finality of physical death (the great pyramids of the pharaohs were expressions of this view).

If we look at the Bible in its totality, what is its teaching on death and the afterlife? Duane Garrett answers in Proverbs, Ecclesiastes, Song of Songs (New American Commentary):

In biblical Christianity, however, death is consistently described as a curse and an enemy (1 Cor 15:26, 54–55; Rev 20:14). The resurrection of Christ, moreover, has conquered death and has opened the way for the resurrection. The whole person, body and soul, enters immortality. This immortality, however, is dependent on the power of God and the resurrection.

Ecclesiastes does not deny afterlife but does force the reader to take death seriously. In this the book echoes the psalmist’s prayer that he be taught to number his days (Ps 90:10–12). It is not the biblical believer who denies the power of death but the unbeliever.

Since humans are truly mortal, two conclusions follow. First, neither possessions nor accomplishments are eternal, and we should properly use and enjoy them while we still see the light of day. Second, because we are by nature dependent and contingent, our hope of eternal life must be founded in God and not ourselves (Eccl 12:7, 13–14). For the Christian this means that immortality is in the risen Christ (1 Cor 15:12–19).

The bottom line is that Ecclesiastes is not meant to be the final biblical word on the afterlife. Solomon simply did not know what would happen after a person died because God had not revealed that information to him. Given his ignorance on the topic, he nevertheless taught us how live to our lives on earth: Fear God and keep His commandments.

Where Is Ultimate Justice on Atheism? Part 2

Post Author: Bill Pratt

On atheism, there is no guarantee that evil will ever be punished or that good will ever be rewarded.  Philosopher William Lane Craig quotes Richard Wurmbrand’s comments on the state torturers in Soviet prisons who understood this all too well:

The cruelty of atheism is hard to believe when man has no faith in the reward of good or the punishment of evil. There is no reason to be human. There is no restraint from the depths of evil which is in man. The Communist torturers often said, ‘There is no God, no hereafter, no punishment for evil. We can do what we wish.’ I have heard one torturer even say, ‘I thank God, in whom I don’t believe, that I have lived to this hour when I can express all the evil in my heart.’ He expressed it in unbelievable brutality and torture inflected on prisoners.

Since death is the end, there is no reason to not live a purely self-centered life focused on fulfilling your desires, whatever they may be.  Atheist philosopher Kai Nielsen laments:

We have not been able to show that reason requires the moral point of view, or that all really rational persons should not be individual egoists or classical amoralists. Reason doesn’t decide here. The picture I have painted for you is not a pleasant one. Reflection on it depresses me . . . . Pure practical reason, even with a good knowledge of the facts, will not take you to morality.

Craig answers the atheist who might say that we should be moral because it is in our self-interest:

Somebody might say that it is in our best self-interest to adopt a moral life-style. But clearly, that is not always true: we all know situations in which self-interest runs smack in the face of morality. Moreover, if one is sufficiently powerful, like a Ferdinand Marcos or a Papa Doc Duvalier or even a Donald Trump, then one can pretty much ignore the dictates of conscience and safely live in self-indulgence.

On atheism, sacrificing for others seems utterly irrational.  Craig concludes, “Acts of self-sacrifice become particularly inept on a naturalistic world view. Why should you sacrifice your self-interest and especially your life for the sake of someone else? There can be no good reason for adopting such a self-negating course of action on the naturalistic world view.”

Why not be self-indulgent and live for yourself?  Under atheism, there is no rational answer to that question.  All you can appeal to is your moral emotions and instincts, which means the moral life nowhere intersects with reason.  Just do it if you feel like it.  Otherwise, don’t.

Where Is Ultimate Justice on Atheism? Part 1

Post Author: Bill Pratt

Nowhere, as far as I can tell.  Consider this scenario.  A young man grows up and forms radical political beliefs.  Upon reaching his 30’s, he seizes political power in his country.  He remains in power throughout his entire life.  During his reign, he routinely lies, cheats, steals, murders, and rapes.  Since he is in total command of law enforcement and the military in his country, nothing can be done to punish him for his crimes.  At the age of 93, he dies a peaceful death in his palace.

In what sense, on atheism, has justice been given to our dictator?  After all, he led a morally corrupt life and was never punished or held accountable for anything he ever did wrong.

Let’s look at another example.  This time a young woman feels a calling to feed the poor in a distant country.  At the age of 25, she travels to this impoverished land and begins to selflessly aid the people living there.  Because of her ethnicity, the government begins to persecute her.  She is jailed, beaten, raped, and then murdered by corrupt government authorities and dies at the age of 35.

In what sense, on atheism, has justice been given to the young woman?  After all, she led a morally virtuous life, selflessly helping others, and for her efforts was persecuted, tortured, and murdered.

Since, on atheism, there is no afterlife, then there is no chance for justice to be given anyone after they die.  Death ends any chance for justice to be properly administered.  There isn’t anyone who isn’t angry at how the dictator died peacefully at a ripe old age while never paying for any of his numerous crimes.  There isn’t anyone who isn’t also angry that the young woman died violently, never being rewarded properly for her selfless acts.

On atheism, all we can say is, “Oh well.  That’s life.”  But it’s even worse than that, because I cannot see how the atheist can rationally tell anyone to be selfless and help the poor and not become a ruthless dictator.  It seems that the dictator led a life filled with pleasure, that he flourished, that he accomplished many of his personal goals, and that he suffered very little.  The young woman led a life filled with suffering, was not able to accomplish all of her goals, and lacked many of the pleasures that life can offer.

If there is nothing beyond this life, then how can the atheist tell anyone not to be a dictator, if the opportunity arises?