Besides a single verse in Daniel and some vague allusions in the Psalms, there is not developed theory about the resurrection of the dead in the Old Testament. However, it’s a pervasive belief in the 4 centuries before Jesus was born.<\/p>\n
When you find any who are dead, commit them to the grave and mark it, and I will give you the first place in my resurrection.
\n(2 Esdras 2:23)<\/strong><\/p>\nAnd when he was at his last breath, he said, \u201cYou accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.
\n(2 Maccabees 7:9)<\/strong><\/p>\nWhen he was near death, he said, \u201cOne cannot but choose to die at the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life!\u201d
\n(2 Maccabees 7:14)<\/strong><\/p>\nHe also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.
\n(2 Maccabees 12:43-44)<\/strong><\/p>\nIt shall be that whoever remains after all that I have foretold to you shall be saved and shall see my salvation and the end of my world.
\n(2 Esdras 6:25)<\/strong><\/p>\nI will not grieve over the great number of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke\u2014they are set on fire and burn hotly, and are extinguished.
\n(2 Esdras 7:61)<\/strong><\/p><\/blockquote>\nThere is no doubt that the development of the resurrection was an exilic and post-exilic theme that arose due to the bondage that Israel was in. How could God’s promises be true if we are exiles in a foreign land? When and where is the promise of God going to come? These longings gave rise the Apocryphal theology as well as apocalyptic writings like Enoch. The idea was that God was waiting until the very end to bring in His kingdom, to give humanity time to repent. This was the theme behind the suffering servant in Isaiah and it’s parallel passage in the Apocryphal book of Ecclesiasticus (Wisdom of Solomon).<\/p>\n
12\u00a0<\/sup>\u201cLet us lie in wait for the righteous man,<\/span>
\nbecause he is inconvenient to us and opposes our actions;<\/span>
\nhe reproaches us for sins against the law,<\/span>
\nand accuses us of sins against our training.<\/span>
\n13\u00a0<\/sup>He professes to have knowledge of God,<\/span>
\nand calls himself a child of the Lord.<\/span>
\n14\u00a0<\/sup>He became to us a reproof of our thoughts;<\/span>
\n15\u00a0<\/sup>the very sight of him is a burden to us,<\/span>
\nbecause his manner of life is unlike that of others,<\/span>
\nand his ways are strange.<\/span>
\n16\u00a0<\/sup>We are considered by him as something base,<\/span>
\nand he avoids our ways as unclean;<\/span>
\nhe calls the last end of the righteous happy,<\/span>
\nand boasts that God is his father.<\/span>
\n17\u00a0<\/sup>Let us see if his words are true,<\/span>
\nand let us test what will happen at the end of his life;<\/span>
\n18\u00a0<\/sup>for if the righteous man is God\u2019s child, he will help him,<\/span>
\nand will deliver him from the hand of his adversaries.<\/span>
\n19\u00a0<\/sup>Let us test him with insult and torture,<\/span>
\nso that we may find out how gentle he is,<\/span>
\nand make trial of his forbearance.<\/span>
\n20\u00a0<\/sup>Let us condemn him to a shameful death,<\/span>
\nfor, according to what he says, he will be protected.\u201d<\/span>
\n21\u00a0<\/sup>Thus they reasoned, but they were led astray,
\nfor their wickedness blinded them,<\/span>
\n22\u00a0<\/sup>and they did not know the secret purposes of God,<\/span>
\nnor hoped for the wages of holiness,<\/span>
\nnor discerned the prize for blameless souls;<\/span>
\n23\u00a0<\/sup>for God created us for incorruption,<\/span>
\nand made us in the image of his own eternity,<\/span>
\n24\u00a0<\/sup>but through the devil\u2019s envy death entered the world,<\/span>
\nand those who belong to his company experience it.<\/span><\/p>\nBut the souls of the righteous are in the hand of God,<\/span><\/span>
\nand no torment will ever touch them.<\/span>
\n2\u00a0<\/sup>In the eyes of the foolish they seemed to have died,<\/span>
\nand their departure was thought to be a disaster,<\/span>
\n3\u00a0<\/sup>and their going from us to be their destruction;<\/span>
\nbut they are at peace.<\/span>
\n4\u00a0<\/sup>For though in the sight of others they were punished,<\/span>
\ntheir hope is full of immortality.<\/span>
\n5\u00a0<\/sup>Having been disciplined a little, they will receive great good,<\/span>
\nbecause God tested them and found them worthy of himself;<\/span>
\n6\u00a0<\/sup>like gold in the furnace he tried them,<\/span>
\nand like a sacrificial burnt offering he accepted them.<\/span>
\n7\u00a0<\/sup>In the time of their visitation they will shine forth,<\/span>
\nand will run like sparks through the stubble.<\/span>
\n8\u00a0<\/sup>They will govern nations and rule over peoples,<\/span>
\nand the Lord will reign over them forever.<\/span>
\n9\u00a0<\/sup>Those who trust in him will understand truth,<\/span>
\nand the faithful will abide with him in love,<\/span>
\nbecause grace and mercy are upon his holy ones,<\/span>
\nand he watches over his elect.<\/span>
\n<\/span>(Wisdom 2:12-3:9)<\/strong><\/p><\/blockquote>\n
\nEarning Salvation through Works<\/h3>\n
\n
The 2nd temple period Jews believed that salvation through the resurrection would come to those who’s deeds and righteousness outweighed the sin they did. The Egyptians believed a similar theology and that as a person sinned, their hearts physically became heavy. In the afterlife, their hearts would be weighed on a golden scale against the feather of truth. Likewise, a Jew could lighten his or her heart through deeds of righteousness. This is where the phrase “credited as righteousness” comes from.\u00a0 The New Testament emphasis on faith came from the idea that Abraham’s faith was “credited” to him as righteousness, or as a righteous deed. The phraseology is that is balancing an account. A credit goes back into your account, whereas a debit goes out of the account. This was the mechanism that allowed one to be saved through faith.<\/p>\n
This model of earning one’s salvation through deeds and righteousness is all over the New Testament. But it doesn’t really exist in the Old Testament. There is no resurrection of the in the Torah or the prophets, other than Daniel 12. So where did it come from? I came through a single verse in Daniel 12, followed by a dozen or more Apocryphal and Pseudepigraphical writings. The bridge between the Old Testament and the New Testament theology is the built on the intertestamental books.<\/p>\n
Verses on deeds and righteousness for salvation<\/h3>\nFor indeed I will not concern myself about the fashioning of those who have sinned, or about their death, their judgment, or their destruction;\u00a0<\/span>39\u00a0<\/sup>but I will rejoice over the creation of the righteous, over their pilgrimage also, and their salvation, and their receiving their reward.<\/span>
\n(2 Esdras 8:38-40)<\/strong><\/p>\nBut the righteous live forever,<\/span>
\nand their reward is with the Lord;
\n(Wisdom 5:15)<\/strong><\/span><\/p>\nBut the souls of the righteous are in the hand of God,
\nand no torment will ever touch them.
\n(Wisdom 3:1)<\/strong><\/p>\nPrayer with fasting is good, but better than both is almsgiving with righteousness. A little with righteousness is better than wealth with wrongdoing. It is better to give alms than to lay up gold.\u00a0<\/span>9\u00a0<\/sup>For almsgiving saves from death and purges away every sin.\u00a0<\/span>
\n(Tobit 12:8-9)<\/strong><\/p>\nFor righteousness is immortal. But the ungodly by their words and deeds summoned death;<\/span>
\nconsidering him a friend, they pined away<\/span>
\nand made a covenant with him,<\/span>
\nbecause they are fit to belong to his company.<\/span>
\n(Wisdom 1:15-16)<\/strong><\/p>\nThey will come with dread when their sins are reckoned up,
\nand their lawless deeds will convict them to their face
\n(Wisdom 4:20)<\/strong><\/p><\/blockquote>\nThe New Testament authors provide a much more nuanced view of faith which is thought to now be more important than deeds and righteousness. The basis for the replacement of faith as a suitable replacement for deeds and righteousness is from Genesis 15.<\/p>\n
Abram believed the\u00a0Lord<\/span>, and he credited it to him as righteousness.
\n(Genesis 15:6)<\/strong><\/p>\nThus the scripture was fulfilled that says, \u201cAbraham believed God, and it was reckoned to him as righteousness,\u201d and he was called the friend of God.
\n(James 2:23)<\/strong><\/p><\/blockquote>\nThe idea that faith could account for a lack of righteousness was developed throughout New Testament. By Jesus’ time nearly everyone except for the Sadducees believed that the righteous would be raised up on the last day. As long as your scales balanced you were in. Jesus’ teaching moved the goal post in a slightly different direction. Rather than just having deeds and following the law, one must also be pure of heart. In fact, this internal purity was much more important than external purity. That is why he condemned the Pharisees whom were the most righteous of the Jews.<\/p>\n
For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
\n(Matthew 5:20)<\/strong><\/p><\/blockquote>\nJesus goes on to teach on what it means to be truly righteous. We call this the sermon on the mount. However, people tend to skim over the section on almsgiving (6:1-4). The section on almsgiving perfectly explains the Apocryphal theology on the importance of almsgiving in obtaining salvation. The giving of alms was considered the most righteous of the deeds a person could do because they were giving to something in which there would be no rewards or paybacks. Their reward was in being raised up in the last day. However, Jesus says that your righteous deed is a waste if you seek the admiration of men rather than just doing something out of the goodness of your heart.<\/p>\n
\n\u201cBeware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.<\/span><\/p>\n2\u00a0<\/sup>\u201cSo whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward.\u00a0<\/span>3\u00a0<\/sup>But when you give alms, do not let your left hand know what your right hand is doing,\u00a0<\/span>4\u00a0<\/sup>so that your alms may be done in secret; and your Father who sees in secret will reward you.
\n<\/span>(Matthew 6:1-4)<\/strong><\/p><\/blockquote>\nTherefore, Jesus is trying to expand the target so that people are not just doing deeds for the sake of recognition. The rest of the New Testament writers emphasized faith in Jesus as a replacement for righteous deeds. Although, James vehemently admonished people for not having any fruit. In James’ eyes, the faith should be observable through deeds. It’s not that faith just replaces them and they are no longer needed, but that faith is true righteousness but it leads one into the pathway of being righteous. Faith was not the end goal but the vehicle to achieving true righteousness, which includes a pure heart.<\/p>\n
14\u00a0<\/sup>What good is it, my brothers and sisters, if someone claims to have faith but has no deeds?\u00a0Can such faith save them?<\/span>\u00a015\u00a0<\/sup>Suppose a brother or a sister is without clothes and daily food.<\/span>\u00a016\u00a0<\/sup>If one of you says to them, \u201cGo in peace; keep warm and well fed,\u201d but does nothing about their physical needs, what good is it?<\/span>\u00a017\u00a0<\/sup>In the same way, faith by itself, if it is not accompanied by action, is dead.<\/span><\/p>\n18\u00a0<\/sup>But someone will say, \u201cYou have faith; I have deeds.\u201d<\/span><\/p>\nShow me your faith without deeds,\u00a0and I will show you my faith\u00a0by my deeds.<\/span>\u00a019\u00a0<\/sup>You believe that there is one God.\u00a0Good! Even the demons believe that\u2014and shudder.<\/span><\/p>\n20\u00a0<\/sup>You foolish person, do you want evidence that faith without deeds is useless?<\/span>\u00a021\u00a0<\/sup>Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar?<\/span>\u00a022\u00a0<\/sup>You see that his faith and his actions were working together,\u00a0and his faith was made complete by what he did.<\/span>\u00a023\u00a0<\/sup>And the scripture was fulfilled that says, \u201cAbraham believed God, and it was credited to him as righteousness,\u201d and he was called God\u2019s friend.<\/span>\u00a024\u00a0<\/sup>You see that a person is considered righteous by what they do and not by faith alone.<\/span><\/p>\n(James 2:14-24)<\/strong><\/p>\nIf you know that he is righteous, you may be sure that everyone who does right has been born of him.
\n(1 John 2:29)<\/strong><\/p><\/blockquote>\nThe rest of the New Testament appears to treat faith as more of an axiomatic concept and they ignore the deeds that Jesus and James spoke of.<\/p>\n
he saved us, not because of righteous things we had done, but because of his mercy.
\n(Titus 3:5)<\/strong><\/p>\nFor what does the scripture say? \u201cAbraham believed God, and it was reckoned to him as righteousness.\u201d\u00a0<\/span>4\u00a0<\/sup>Now to one who works, wages are not reckoned as a gift but as something due.\u00a0<\/span>5\u00a0<\/sup>But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness.\u00a0<\/span>6\u00a0<\/sup>So also David speaks of the blessedness of those to whom God reckons righteousness apart from works:<\/span><\/p>\n\n
7\u00a0<\/sup>\u201cBlessed are those whose iniquities are forgiven,<\/span>
\nand whose sins are covered;<\/span><\/span>
\n8\u00a0<\/sup>blessed is the one against whom the Lord will not reckon sin.\u201d
\n(Romans 4:3-8)<\/strong><\/span><\/p>\n<\/div>\nFor the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. (Romans 4:13)<\/strong><\/p>\nFor Christ is the end of the law for righteousness to everyone who believes.
\n(Romans 10:4)<\/strong><\/p>\nAnd be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith\u2014
\n(Philippians 3:9)<\/strong><\/p>\nFilled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
\n(Philippians 1:11)<\/strong><\/p><\/blockquote>\nI most of the Pauline writings faith alone is enough to balance the scales. However, there are some passages that seem to indicate that those of the faith will naturally do the works of righteousness because they have the Holy Spirit in them.<\/p>\n
\nAlmsgiving<\/h3>\n
\n\n
\n
This particular subject is completely absent from the Old Testament but is featured in a number of New Testament texts. Almsgiving was an act of righteousness that consisted of giving to the poor. Since they had no temple in the exile to make sacrifices in, almsgiving became a form of sacrifice. It should also be mentioned that the pre-exilic prophets, like Isaiah, chastised the Jewish people for not taking care of the poor among them. Thus, almsgiving was also a response to the accusations brought by the prophets.<\/p>\n
Thus, the giving of alms had two benefits. First, it provided righteousness in an era where sacrifices were no longer an option. Secondly. it was a matter of national righteousness which is why the Jews believed that were in exile. It was a punishment for not upholding righteousness.<\/p>\n
ALMSGIVING IN THE NEW TESTAMENT<\/h4>\nActs 10:2-4<\/strong>
\nHe was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God. One afternoon at about three o\u2019clock he had a vision in which he clearly saw an angel of God coming in and saying to him, \u201cCornelius.\u201d He stared at him in terror and said, \u201cWhat is it, Lord?\u201d He answered, \u201cYour prayers and your alms have ascended as a memorial before God.<\/p>\nActs 10:31<\/strong>
\nHe said, \u2018Cornelius, your prayer has been heard and your alms have been remembered before God.<\/p>\nActs 9:36<\/strong>
\nNow in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas.[a] She was devoted to good works and acts of charity.<\/p>\nActs 24:17<\/strong>
\nNow after some years I (Paul) came to bring alms to my nation and to offer sacrifices.<\/p>\n1 John 3:17<\/strong>
\nHow does God\u2019s love abide in anyone who has the world\u2019s goods and sees a brother or sister in need and yet refuses help?<\/p>\nActs 3:3<\/strong>
\nWhen he saw Peter and John about to go into the temple, he asked them for alms.<\/p><\/blockquote>\nALMSGIVING IN THE APOCRYPHA<\/h4>\nTobit 1:16<\/strong>
\nAnd in the time of Enemessar I gave many alms to my brethren, and gave my bread to the hungry,<\/p>\nTobit 2:14<\/strong>
\nBut she replied upon me, It was given for a gift more than the wages. Howbeit I did not believe her, but bade her render it to the owners: and I was abashed at her. But she replied upon me, Where are thine alms and thy righteous deeds? behold, thou and all thy works are known.<\/p>\nTobit 4:7<\/strong>
\ngive alms from your possessions, and do not let your eye begrudge the gift when you make it. Do not turn your face away from anyone who is poor, and the face of God will not be turned away from you.<\/p>\nTobit 4:8<\/strong>
\nIf you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.<\/p>\nTobit 4:10<\/strong>
\nFor almsgiving delivers from death and keeps you from going into the Darkness.<\/p>\nTobit 4:11<\/strong>
\nIndeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.<\/p>\nTobit 4:16<\/strong>
\nGive some of your food to the hungry, and some of your clothing to the naked. Give all your surplus as alms, and do not let your eye begrudge your giving of alms.<\/p>\nTobit 12:8<\/strong>
\nPrayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold:<\/p>\nTobit 12:9<\/strong>
\nFor almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life<\/p>\nTobit 14:2<\/strong>
\nAnd he was eight and fifty years old when he lost his sight, which was restored to him after eight years: and he gave alms, and he increased in the fear of the Lord God, and praised him.<\/p>\nTobit 14:10b<\/strong>
\nFor God repaid him to his face for this shameful treatment. Ahikar came out into the light, but Nadab went into the eternal darkness, because he tried to kill Ahikar. Because he gave alms, Ahikar escaped the fatal trap that Nadab had set for him, but Nadab fell into it himself, and was destroyed.<\/p>\nTobit 14:11<\/strong>
\nSo now, my children, see what almsgiving accomplishes, and what injustice does\u2014it brings death! But now my breath fails me.\u201d<\/p>\nSirach 3:30<\/strong>
\nWater will quench a flaming fire; and alms makes an atonement for sins.<\/p>\nSirach 7:10<\/strong>
\nBe not fainthearted when you pray, and neglect not to give alms.<\/p>\nSirach 12:3<\/strong>