III. Variant Positions Presented by Minor Writers

1. “TOBIT“: GRAVE IS ETERNAL IN ANNIHILATION EFFECTS

Tobit, another Apocryphal writing, included in the enlarged Alexandrian canon, probably emanated from Egypt. It is the story of Tobit, a pious Jew of the captivity of Nineveh. Probably originally written in Aramaic it is dated about 190-170 B.C. ^{2323) Ibid., vol. 1 p. 193.} Formerly regarded as historical, it has come to be considered merely folklore with a historical basis, but enriched with the fable of the grateful dead, and showing traces of Magian demonology.CFF1 664.1

Nevertheless, it exerted some influence. Since the book is a mixture of piety and superstition, its testimony is not decisive. But it is indicative of a trend. The writer desires to be released from off the earth and become “earth” again (3:6). ^{2424) Ibid., p. 208.} In death he sees release from distress. The grave is a place of “darkness” (4:10, 11). ^{2525) Ibid., pp. 211, 212.} According to Charles’s summation, in his introduction, “The grave is external in its annihilating effects.” ^{2626) Ibid., p. 197.}CFF1 664.2

2. “SIRACH“: NO REMEMBRANCE IN THE GRAVE

Brief note must also be taken of the Apocryphal book of Ecclesiasticus, or Sirach, one of the Wisdom Writings. This was probably written, or compiled, about 200-175 B.C., by Jesus Ben-Sira, a Jerusalemite holding the Sadducean position and inclining toward rationalism. He did not believe in Innate Immortality, and set forth no hope of a resurrection. He shows that already in his day “two views concerning death exist among men.” ^{2727) Ibid., pp. 268, 269.} He is here noted only because he is one of the variant voices on record at the time, heard just as the divergent views were beginning to be injected. According to Dr. Charles, the Sirach taught that “in death there is no remembrance of Thee,” ^{2828) Ibid., pp. 313, 314.} and that in death one is “resting” in the grave.CFF1 664.3

According to Ben-Sira, thanksgiving has perished from the lips of the dead, as “one that is not.” Death is not, however, the end of all things. There is a future life. But there is no mention of endless punishment. Here are two key excerpts: “In Sheol there is no delight” (14:16); ^{2929) Ibid., p. 368.} and “thanksgiving perisheth from the dead as from one that is not” (17:28). ^{3030) Ibid., p. 378.} Ben-Sira’s fundamental belief regarding the hereafter was much like the teaching of the Psalms—“In death there is no remembrance of thee: in the grave who shall give thee thanks?” (Psalm 6:5). Thus he says:CFF1 664.4

“For what pleasure hath God in all that perish in Hades; in place of those who live and give Him praise? Thanksgiving perisheth from the dead as from one that is not, (but) he that liveth and is in health praiseth the Lord” (17:47, 28). ^{3131) Ibid., pp. 377, 378.}CFF1 665.1

Death is sometimes spoken of as a punishment. But, says Charles, “there is nowhere any mention of punishment after death.” ^{3232) Ibid., p. 313.} The sense in which he lives after death is by means of the wisdom he acquired in his lifetime—deathless, posthumous fame. Thus: “His understanding many do praise, and never shall his name be blotted out: his memory shall not cease, and his name shall live from generation to generation” (39:9). ^{3333) Ibid., p. 456.}CFF1 665.2

So the writer says, “Weep gently for the dead, for he hath found rest” (22:11). ^{3434) Ibid., p. 391.}CFF1 665.3

The Hebrew describes man’s state in death: “Humble (thy) pride greatly, for the expectation of man is decay” (7:17). ^{3535) Ibid., p. 340; note 17 reads, “fire and the worm.”} And the Greek renders it, “For the punishment of the ungodly man is fire and the worm.” ^{3636) Ibid., p. 314.} Such is another of the conflicting minor voices.CFF1 665.4

3. “JUDITH”—SUPPORTS ETERNAL-TORMENT CONCEPT

On the other hand, the Apocryphal book of Judith, named after its heroine, was written by an avowedly Pharisaic Jew of Palestine in the latter part of the last century prior to the Christian Era. ^{3737) Ibid., pp. 246, 247.} It was put in the form of a historical episode describing the defeat of the Assyrians by the Jews through the prowess of a woman. It was an assurance that deliverance will come. God will punish transgression in the day of judgment, at which time the wicked will be consigned to Eternal Torment.CFF1 665.5

Here is the solitary reference: “To put fire and worms in their flesh; and they shall weep and feel their pain forever” (16:17). ^{3838) Ibid., p. 267; note 17 adds, “i.e., without losing consciousness of their pain.”}CFF1 666.1

Thus, as the Christian Era approaches, distinctly variant voices strive for a hearing in the ranks of Jewry.CFF1 666.2