What Is the Purpose of Life? Part 3

The third argument stated that the wealthy are happier, because of all the expensive things they can buy. Money can buy cars, houses, clothes, TV’s, and vacations. Do those things bring us ultimate happiness? It turns out that the wealthiest people, in actuality, are rarely the happiest.

In 1957, Americans’ per person income, expressed in today’s dollars, was $8,700.00. Today, it is north of $20,000, more than twice as high. Psychologist David Myers writes, “We have twice as many cars per person, . . . we eat out two and a half times more often, . . . and few Americans, in the 1950’s, had dishwashers, clothes dryers, or air conditioning.”

Myers also notes that

the percentage of Americans calling themselves ‘very happy’ reached its highest point in 1957. Since then, the number of Americans who say they are ‘very happy’ has declined from 35 to 32 percent. Meanwhile, the divorce rate has doubled, the teen suicide rate has nearly tripled, the violent crime rate has nearly quadrupled, and more people than ever (especially teens and young adults) are depressed. We are great at making a living but not so good at making a life.

What does the wisest man that ever lived have to say about wealth? King Solomon said, “I amassed silver and gold for myself, and the treasure of kings and provinces. . . . I became greater by far than anyone in Jerusalem before me” (Ec 2:8-9). Did this bring him happiness? In verse 11 he gives the answer: “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun” (Ec 2:11).

Solomon also said this: “Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless” (Ec 5:10).

Virtually every wealthy person that has ever lived will tell you that money did not bring them the happiness they sought, yet those who are not wealthy do not believe them!

Do you remember the humorous quote from earlier? “All I ask is the chance to prove that money can’t make me happy.” That’s what many people think. This experiment has been run billions of times, all with the same results, yet all of us want to run the experiment one more time to see if we can be the first to succeed. Why? I think we’re all insane.

Let me tell you the true story of a 55-year old man named Jack Whittaker. If money brings happiness, then he should be one of the happiest people on the planet. In Dec of 2002, Jack won the multi-state Powerball lottery and was able to take home $114 million after taxes. His life of happiness started almost immediately.

A month after he won, he was arrested for drunk driving. Eight months later, thieves broke into his car while he was at a strip club and stole $545,000 in cash. Two employees of the club were later arrested in a plot to drug him and then rob him.

In Jan 2004, he was arrested for assault after threatening a bar manager.

His business was inundated with multiple lawsuits, all after his winnings came to light.

Even more tragically, in Sept 2003, a 17-year old friend of his granddaughter died of a drug overdose. A little more than one year later, his own granddaughter died of a drug overdose. The friend’s parents sued him for their son’s death, alleging that the $2100-per-week allowance that Jack gave his granddaughter was what allowed them to buy the drugs.

Jack was also sued by Caesar’s Atlantic City casino for bouncing $1.5 million worth of checks to cover his gambling losses.

Jack’s wife divorced him.

Jack now claims he’s flat broke after thieves allegedly wiped him out.

When asked if he was glad he won the lottery, he claims it was the worst thing that ever happened to him and that he wished he never won. I guess wealthy people aren’t always happier.

What Is the Purpose of Life? Part 2

The 8th ranked answer to what brings happiness is wealth.  Aquinas argues that wealth, which is defined as money or material possessions, is at the same time the most common answer to what brings ultimate happiness and also the most foolish.

So why do people believe that the possession of wealth is the purpose of their lives? Here are a few possible answers to that question.

First, everybody wants wealth. If you ask any person, they will tell you that they want more money or more material possessions because money buys everything. It seems to be a universal desire. We often hear statements like:

(1) All things obey money.

(2) Money makes the world go round.

(3) Everything has a price tag.

If these things are true, then wealth must be what gives ultimate happiness.

A second argument might be this: Wealth is needed to buy necessities like food, clothing, and shelter. These things are necessary for human happiness. Therefore, the gaining of wealth must bring us human happiness.

Third, people who are wealthy seem to be the happiest people. Wealthy people get to enjoy better food, better houses, nicer clothing, and extravagant vacations. Those things all bring happiness and money can buy those things. Wealthy people just seem happier, so wealth must be the purpose of life.

Those seem like good arguments, so how do we respond to them?

The first argument stated that everyone wants more wealth because they believe money can buy everything. Aquinas responds in a humorous way and says the following: “All material things obey money, so far as the multitude of fools is concerned, who know no other than material goods.”

In other words, not everyone agrees that wealth can buy all things. Wise people do not agree, and shouldn’t we listen to the wise over the foolish? Here is a partial list of things money can’t buy: wisdom, character, friendship, love, and salvation. Proverbs 17:16 asks, “Of what use is money in the hand of a fool, since he has no desire to get wisdom?” Jesus asks in Matt. 16:26, “What good will it be for a man if he gains the whole world, yet forfeits his soul?” Clearly money does not buy everything.

Argument two points out that money buys the essentials for life. This is true, and it is difficult for a person to be happy who is starving, who has no shelter to protect her from the weather, and who has no clothing. I think we can all agree that these things are ingredients for happiness, but notice that the money is only the means to get what we really want: the food, shelter, and clothing. It’s not the money that makes us happy, it’s the things money can buy.

Therefore, money cannot be our ultimate purpose in life, because it is only a means to an end. By the way, research has shown that subjective happiness does not rise with increasing money once a person has the essential things she needs to live in her particular society. Once you get the basics, money does not generally give you more happiness.

There is more to say about wealth, so we’ll continue in part 3.

What Is the Purpose of Life? Part 1

What is the meaning or purpose of life? Some say that the purpose of every single person’s life is to attain happiness. It’s hard to argue that point since I don’t know anyone who would say that they don’t want to be happy. You always hear parents say, “I just want little Suzie to be happy” or “I don’t care what Johnny does, as long as he is happy.” Even the person who says they want to be unhappy is really saying that to be unhappy would make them happy. It seems undeniable that everyone wants to be happy, but what do we mean by happiness?

Here are some quotes from people about what happiness is:

“Whoever said money can’t buy happiness didn’t know where to shop.”

“Some cause happiness wherever they go; others, whenever they go.”

“Happiness is good health and a bad memory.”

“It isn’t necessary to be rich and famous to be happy. It’s only necessary to be rich.”

“Money can’t buy happiness; it can, however, rent it.”

“All I ask is the chance to prove that money can’t make me happy.”

“In Hollywood, if you don’t have happiness you send out for it.”

“Happiness is a good bank account, a good cook, and a good digestion.”

“A man doesn’t know what happiness is until he’s married. By then it’s too late.”

“To be stupid, selfish, and have good health are three requirements for happiness, though if stupidity is lacking, all is lost.”

Joking aside, a common definition of happiness is “a sense of pleasurable satisfaction.” It’s a pleasant feeling that is largely dependent upon your circumstances. We feel happy when we watch a good movie, play a sport well, or receive a compliment. This kind of happiness is transitory. It doesn’t last; it comes and goes and is heavily dependent on your circumstances.

But this definition of happiness, “a sense of pleasurable satisfaction,” is recent and quite different from the meaning of happiness that dominated western civilization until about 100 years ago. When our ancestors spoke of happiness, they typically meant something like the following: “a life of virtue characterized by wisdom, love, and goodness.”

It is a state of reaching the perfect good of man. Happiness was the ultimate goal for every person because it was thought to be the perfect good for a person, and what person doesn’t want the perfect good? This contrasts sharply with the modern version of happiness.

In the history of the Christian church, one of the greatest philosophers and theologians was Thomas Aquinas, who lived in the 13th century. Using the traditional definition of happiness, “the state of the perfect good of man,” Aquinas tried to figure out what things make us ultimately happy. What are the good things that constitute the perfect good of man?

Aquinas considered 8 candidates for what makes us happy. He ranked the 8 candidates in a countdown from what he considered to be the most foolish to the most wise, so as we proceed, we will move from the worst candidates for happiness to the best candidates. In part 2 of this series, the countdown begins!

#1 Post of 2015 – Is Heaven an Immaterial Realm?

Not the eternal Heaven (New Earth) that all believers will occupy when they are resurrected. The eternal Heaven (New Earth) will be a physical world with material objects, not some ghostly place where we float on spiritual “clouds.” Randy Alcorn sets us straight about the eternal Heaven in his book called Heaven. Alcorn laments:

Many books on Heaven say nothing about the New Earth. Sometimes a few paragraphs, vaguely worded, are tacked on at the end. Other books address the New Earth but undercut its true nature: “Is this new earth like our present earth? Probably not.” But if it isn’t, why does God call it a New Earth? One author says, “The eternal phase of Heaven will be so unlike what we are familiar with that our present language can’t even describe it.” Certainly our present language can’t fully describe it, but it does in fact describe it (e.g., Revelation 21– 22).

Does anybody want to live forever in a disembodied state? I don’t. Does anybody want to live forever on this sin-filled mess we call planet earth? I don’t. So what is it we crave? What do we desire?

We are homesick for Eden. We’re nostalgic for what is implanted in our hearts. It’s built into us, perhaps even at a genetic level. We long for what the first man and woman once enjoyed— a perfect and beautiful Earth with free and untainted relationships with God, each other, animals, and our environment. Every attempt at human progress has been an attempt to overcome what was lost in the Fall.

Alcorn continues:

Our ancestors came from Eden. We are headed toward a New Earth. Meanwhile, we live out our lives on a sin-corrupted Earth, between Eden and the New Earth, but we must never forget that this is not our natural state. Sin and death and suffering and war and poverty are not natural— they are the devastating results of our rebellion against God.

We long for a return to Paradise—a perfect world, without the corruption of sin, where God walks with us and talks with us in the cool of the day. Because we’re human beings , we desire something tangible and physical, something that will not fade away. And that is exactly what God promises us— a home that will not be destroyed, a kingdom that will not fade, a city with unshakable foundations, an incorruptible inheritance.

This present earth is not our true home. A disembodied state of existence is not our ultimate destiny. Instead, we are looking forward to a newly constituted Earth that is our true home. Alcorn concludes:

Adam was formed from the dust of the earth, forever establishing our connection to the earth (Genesis 2:7). Just as we are made from the earth, so too we are made for the earth. But, you may object, Jesus said he was going to prepare a place for us and would take us there to live with him forever (John 14:2-3). Yes. But what is that place? Revelation 21 makes it clear— it’s the New Earth. That’s where the New Jerusalem will reside when it comes down out of Heaven. Only then will we be truly home.

#2 Post of 2015 – Will We Have Desires in Heaven?

Buddhism teaches that the human problem is that we have desires. All desires are bad and Buddhist “heaven” consists of a state where we stop desiring anything. This understanding of the human condition is completely at odds with Christianity. Christianity teaches that there are good desires and bad desires. Our problem is the bad desires. So what will Christian Heaven be like?

Let’s see what Randy Alcorn has to say about this in his book Heaven.

We’ll have many desires in Heaven, but they won’t be unholy desires. Everything we want will be good. Our desires will please God. All will be right with the world, nothing forbidden. When a father cooks steaks on the barbecue grill, he wants his family to listen to them sizzle and eagerly desire to eat them. God created our desires and every object we desire. He loves it when our mouths water for what he’s prepared for us. When we enjoy it, we’ll be enjoying him.

One of the greatest things about Heaven is that we’ll no longer have to battle our desires. They’ll always be pure, attending to their proper objects. We’ll enjoy food without gluttony and eating disorders. We’ll express admiration and affection without lust, fornication, or betrayal. Those simply won’t exist.

Alcorn continues:

Christianity is unique in its perspective of our desires, teaching that they will be sanctified and fulfilled on the New Earth. . . . Christianity teaches that Jesus takes our sins away while redeeming our desires. Desire is an essential part of humanity, a part that God built into people before sin cast its dark shadow on earth . I’m looking forward to having my desires redeemed. (Even now, as redeemed children of God, we get tastes of that, don’t we?)

Won’t it be wonderful to be free from uncertainty about our desires? We often wonder, Is it good or bad for me to want this thing or that award or his approval or her appreciation? Sometimes I don’t know which desires are right and which aren’t. I long to be released from the uncertainty and the doubt. I long to be capable of always wanting what’s good and right.

He concludes:

God placed just one restriction on Adam and Eve in Eden, and when they disregarded it, the universe unraveled. On the New Earth, that test will no longer be before us. God’s law, the expression of his attributes, will be written on our hearts (Hebrews 8:10). No rules will be needed, for our hearts will be given over to God. David said, “Delight yourself in the Lord and he will give you the desires of your heart” (Psalm 37: 4 ). Why? Because when we delight in God and abide in him, whatever we want will be exactly what he wants for us.  What we should do will at last be identical with what we want to do. There will be no difference between duty and joy.

In Heaven we will be completely free to always desire what is good and right. Our freedom will no longer be tainted with the ability to choose what is evil.

#3 Post of 2015 – Why Can’t Science Explain Consciousness?

It is not uncommon these days to hear something like the following: “Science has explained just about everything else in the world, so it is inevitable that science will explain the mind and consciousness.” This kind of comment always makes me roll my eyes because the people who make this comment are making a colossal error, but an error that can be hard to see.

Philosopher Ed Feser gives a brilliant analogy that makes the error more obvious. He calls it the “lump under the rug” fallacy.

Suppose the wood floors of your house are filthy and that the dirt is pretty evenly spread throughout the house.  Suppose also that there is a rug in one of the hallways.  You thoroughly sweep out one of the bedrooms and form a nice little pile of dirt at the doorway.  It occurs to you that you could effectively “get rid” of this pile by sweeping it under the nearby rug in the hallway, so you do so.  The lump under the rug thereby formed is barely noticeable, so you are pleased.

You proceed to sweep the rest of the bedrooms, the bathroom, the kitchen, etc., and in each case you sweep the resulting piles under the same rug.  When you’re done, however, the lump under the rug has become quite large and something of an eyesore.  Someone asks you how you are going to get rid of it.  “Easy!” you answer.  “The same way I got rid of the dirt everywhere else!  After all, the ‘sweep it under the rug’ method has worked everywhere else in the house.  How could this little rug in the hallway be the one place where it wouldn’t work?  What are the odds of that?”

What is wrong with using the “sweep it under the rug” method to get rid of the dirt under the rug?

Naturally, the same method will not work in this case, and it is precisely because it worked everywhere else that it cannot work in this case.  You can get rid of dirt outside the rug by sweeping it under the rug.  You cannot get of the dirt under the rug by sweeping it under the rug.  You will only make a fool of yourself if you try, especially if you confidently insist that the method must work here because it has worked so well elsewhere.

So what does the “sweep it under the rug” method have to do with the issue of whether science will explain the mind and consciousness some day?

Now, the “Science has explained everything else, so how could the human mind be the one exception?” move is, of course, standard scientistic and materialist shtick.  But it is no less fallacious than our imagined “lump under the rug” argument.

Here’s why.  Keep in mind that Descartes, Newton, and the other founders of modern science essentially stipulated that nothing that would not fit their exclusively quantitative or “mathematicized” conception of matter would be allowed to count as part of a “scientific” explanation.  Now to common sense, the world is filled with irreducibly qualitative features — colors, sounds, odors, tastes, heat and cold — and with purposes and meanings.  None of this can be analyzed in quantitative terms.

To be sure, you can re-define color in terms of a surface’s reflection of light of certain wavelengths, sound in terms of compression waves, heat and cold in terms of molecular motion, etc.  But that doesn’t capture what common sense means by color, sound, heat, cold, etc. — the way red looks, the way an explosion sounds, the way heat feels, etc.  So, Descartes and Co. decided to treat these irreducibly qualitative features as projections of the mind.

The redness we see in a “Stop” sign, as common sense understands redness, does not actually exist in the sign itself but only as the quale of our conscious visual experience of the sign; the heat we attribute to the bathwater, as common sense understands heat, does not exist in the water itself but only in the “raw feel” that the high mean molecular kinetic energy of the water causes us to experience; meanings and purposes do not exist in external material objects but only in our minds, and we project these onto the world; and so forth.  Objectively there are only colorless, odorless, soundless, tasteless, meaningless particles in fields of force.

In short, the scientific method “explains everything else” in the world in something like the way the “sweep it under the rug” method gets rid of dirt — by taking the irreducibly qualitative and teleological features of the world, which don’t fit the quantitative methods of science, and sweeping them under the rug of the mind.  And just as the literal “sweep it under the rug” method generates under the rug a bigger and bigger pile of dirt which cannot in principle be gotten rid of using the “sweep it under the rug” method, so too does modern science’s method of treating irreducibly qualitative, semantic, and teleological features as mere projections of the mind generate in the mind a bigger and bigger “pile” of features which cannot be explained using the same method.

And there you have it. The very way science does its work is to exclude the qualitative features of reality as experienced by human consciousness. To lump the phenomena of consciousness in with the phenomena of gravity, cellular division, and star formation, is to try to get rid of the dirt under the rug by sweeping the dirt under the rug! It won’t work, ever.

#4 Post of 2015 – What Will Worship Be Like in Heaven?

Many a pastor and worship leader has told their congregations that they if don’t like singing and worship in church services now, they won’t enjoy Heaven, because that’s all we’ll do in Heaven. Is that literally true? Is that all we’ll do?

Randy Alcorn tackles this question in his book Heaven. Let’s see what he has to say about it.

Most people know that we’ll worship God in Heaven. But they don’t grasp how thrilling that will be. Multitudes of God’s people— of every nation, tribe, people, and language— will gather to sing praise to God for his greatness, wisdom, power, grace, and mighty work of redemption (Revelation 5:13-14). Overwhelmed by his magnificence, we will fall on our faces in unrestrained happiness and say, “Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” (Revelation 7:9-12).

Alcorn continues:

I find it ironic that many people stereotype life in Heaven as an interminable church service. Apparently, church attendance has become synonymous with boredom. Yet meeting God— when it truly happens— will be far more exhilarating than a great meal, a poker game, hunting, gardening, mountain climbing, or watching the Super Bowl. Even if it were true (it isn’t) that church services must be dull, there will be no church services in Heaven. The church (Christ’s people) will be there. But there will be no temple, and as far as we know, no services (Revelation 21:22).

So, will we always be engaged in worship in Heaven?

Yes and no. If we have a narrow view of worship, the answer is no. But if we have a broad view of worship, the answer is yes. As Cornelius Venema explains, worship in Heaven will be all-encompassing: “No legitimate activity of life— whether in marriage, family, business, play, friendship, education, politics, etc.— escapes the claims of Christ’s kingship. . . . Certainly those who live and reign with Christ forever will find the diversity and complexity of their worship of God not less, but richer, in the life to come. Every legitimate activity of new creaturely life will be included within the life of worship of God’s people.”

More specifically, will we always “be on our faces at Christ’s feet, worshiping him?”

No, because Scripture says we’ll be doing many other things— living in dwelling places, eating and drinking, reigning with Christ, and working for him. Scripture depicts people standing, walking, traveling in and out of the city, and gathering at feasts. When doing these things, we won’t be on our faces before Christ. Nevertheless, all that we do will be an act of worship. We’ll enjoy full and unbroken fellowship with Christ. At times this will crescendo into greater heights of praise as we assemble with the multitudes who are also worshiping him.

Alcorn explains what it means to properly worship God with every thing we do.

Worship involves more than singing and prayer. I often worship God while reading a book, riding a bike , or taking a walk. I’m worshiping him now as I write. Yet too often I’m distracted and fail to acknowledge God along the way. In Heaven, God will always be first in my thinking. Even now, we’re told, “Be joyful always; pray continually; give thanks in all circumstances” (1 Thessalonians 5:16-18). That God expects us to do many other things, such as work, rest, and be with our families, shows that we must be able to be joyful, pray, and give thanks while doing other things.

Have you ever spent a day or several hours when you sensed the presence of God as you hiked, worked, gardened, drove, read, or did the dishes? Those are foretastes of Heaven— not because we are doing nothing but worshiping, but because we are worshiping God as we do everything else.

In Heaven, where everyone worships Jesus, no one says, “Now we’re going to sing two hymns, followed by announcements and prayer.” The singing isn’t ritual but spontaneous praise (Revelation 5: 11-14 ). If someone rescued you and your family from terrible harm, especially at great cost to himself, no one would need to tell you, “Better say thank you.” On your own, you would shower him with praise. Even more will you sing your Savior’s praises and tell of his life-saving deeds.

#5 Post of 2015 – Is God Subject to Justice?

Skeptics of Christianity sometimes claim that either God is subject to an external standard of justice and morality, or else whatever God arbitrarily says or does is the standard of justice and morality. Both of these choices are a problem, however, for the Christian.

If there is an external standard of justice, then God is not the ultimate being. There is a moral law that is greater than him. The Bible, however, rules that out.

If God can arbitrarily decide what is right and what is wrong, then justice and morality become meaningless because even though it is wrong to kill an innocent person today, tomorrow it could become OK, if God willed it to be. This idea, however, seems ludicrous as well.

The Christian answer to this dilemma is that God’s very nature is the Good and the Just. In other words, the moral law is built into God, and because God will always act according to his nature, the moral law will never change, and is thus not arbitrary. God is not subject to an external standard, because the standard is God himself.

#6 Post of 2015 – Will Everyone Be Equal in Heaven?

We live in an age and place (21st century western civilization) where equality is near the top of the list of principles that we hold dear. Because equality is so important to us, many of us just assume that equality must be equally important to God. If it’s important to God, then surely Heaven is a place where everyone is equal, right?

Not exactly. As with any question, we need to be careful in defining our terms. Equality can mean a lot of different things, so let’s take a look at equality in Heaven. As usual, our guide is Randy Alcorn and his book Heaven. Alcorn writes:

All people are equal in worth, but they differ in gifting and performance. God is the creator of diversity, and diversity means “inequality” of gifting (1 Corinthians 12: 14-20). Because God promises to reward people differently according to their differing levels of faithfulness in this life, we should not expect equality of possessions and positions in Heaven.

Let’s stop there. The Bible is clear that believers will receive different rewards in Heaven based upon their faithfulness and service to God while on earth. So, we know that everyone will not be equal in rewards. Alcorn continues:

If everyone were equal in Heaven in all respects, it would mean we’d have no role models, no heroes, no one to look up to, no thrill of hearing wise words from someone we deeply admire. I’m not equal to Hudson Taylor, Susanna Wesley, George Mueller, or C. S. Lewis. I want to follow their examples, but I don’t need to be their equals. There’s no reason to believe we’ll all be equally tall or strong or that we’ll have the same gifts, talents, or intellectual capacities.

Would you really want Heaven to be a place where everyone had the same talents and gifts as everyone else?

If we all had the same gifts, they wouldn’t be special. If you can do some things better than I can, and I than you, then we’ll have something to offer each other. We live in a culture that worships equality, but we err when we reduce equality to sameness. It’s illogical to assume everyone in Heaven will be able to compose a concerto with equal skill or be able to throw a ball as far as everyone else.

In a perfect world, Adam was bigger and stronger than Eve, and Eve had beauty, sensitivities, and abilities Adam didn’t. In other words, diversity— not conformity— characterizes a perfect world.

Alcorn poses the question: how can we all be happy in Heaven if some people have greater talents and rewards than others? He provides an answer from theologian Jonathan Edwards:

The saints are like so many vessels of different sizes cast into a sea of happiness where every vessel is full: this is eternal life, for a man ever to have his capacity filled. But after all ’tis left to God’s sovereign pleasure, ’tis his prerogative to determine the largeness of the vessel.

Alcorn explains:

A pint jar and a quart jar can both be full, but the larger jar contains more. Likewise, in Heaven all of us will be full of joy, but some may have a larger capacity for joy, having been stretched through their dependence on God in this life. John Bunyan said it well: “He who is most in the bosom of God, and who so acts for him here, he is the man who will be best able to enjoy most of God in the kingdom of heaven.”

#7 Post of 2015 – Why Isn’t There More Archaeological Evidence of the Kingdoms of Saul, David, and Solomon? Part 1

While there seems to be plenty of archaeological evidence of the existence of Israel’s and Judah’s kings after about 850 BC, there is little direct evidence of the existence of Saul, David, and Solomon’s kingdoms. Why is this?

Kenneth A. Kitchen, in his On the Reliability of the Old Testament, dedicates an entire chapter to this topic. At the end of the chapter, he writes a summary which I quote at length below.

The information from external [nonbiblical] sources in terms of explicit mentions of biblical characters such as Saul, David, or Solomon is almost zero, until Shalmaneser III had hostile contact with Ahab of Israel in 853. The reasons for this are stunningly simple and conclusive. From Mesopotamia, no Assyrian rulers had had direct contact with Palestine before 853 — and so do not mention any local kings there. This is not the fault of the kings in Canaan, whether Israelite, Canaanite, or Philistine, and does not prove their nonexistence.

From Egypt we have virtually no historical inscriptions whatsoever mentioning Palestinian powers or entities between Ramesses III (ca. 1184-1153) and Shoshenq I (ca. 945-924). We have just two literary works, Wenamun, referring only to coastal ports (Dor to Byblos), and the Moscow Literary Letter that knows of Seir. Plus the fragmentary triumphal scene of Siamun (ca. 979/978-960/959), overlapping with the early years of Solomon (970-960), when a pharaoh smote Gezer and ceded it to him (1 Kings 9:16). The vast mass of Egyptian records in the Delta and Memphis is long since lost for nearly all periods, including the tenth century. At Thebes, almost all records are local, private, and on funerary religion, not foreign wars.

From the Levant, original texts are so far lost/undiscovered before the ninth century, except at Byblos, whose kings celebrate only themselves. We have nothing from Tyre, Sidon, Damascus, etc., until much later. So, again, there is no mention of the Hebrew tenth-century monarchs — and, again, it is not their fault, and certainly not proof of nonexistence.

In Israel itself, the deplorable state of pre-Herodian remains in oldest Jerusalem (Ophel and the eastern ridge), inaccessibility of much of its terrain, and the fact that it is 95 percent undug/undiggable (100 percent on the Temple Mount, where royal stelae might have been erected) — all these factors almost entirely exclude any hope of retrieving significant inscriptions from Jerusalem at any period before Herodian times. (The Siloam tunnel text [ca. 700] survived precisely because it was in a safely buried location.) So, again, we cannot blame a David or a Solomon for all that happened to Jerusalem after their time. (emphasis in original)

In a nutshell, most of the archaeological records we have from the early first millennium BC originate from the two superpowers of the region, Assyria and Egypt. The Assyrians did not have contact with Israel until 850 BC and there is a 200-year gap in the Egyptian records which overlaps the reigns of Saul, David, and Solomon. Excavation in Jerusalem is difficult because of the location of the Temple Mount.

As an aside, archaeologist Eilat Mazar has more recently claimed to have found walls built by Solomon and sections of David’s palace in Jerusalem, but those findings are hotly contested, so we can’t draw any conclusions yet.

More from Kitchen in part 2 . . .

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