So it seems that the first passage with its reference in Isaiah 66 is highly metaphorical. That being said, it is difficult to get annihilationism out of it. If it is read literally, then one would have to hold that their dead flesh is burning eternally which really does not make sense in light of the judgment and new creation texts in the last several chapters of Isaiah which communicate eschatology in highly figurative language. So, though "...where their worm does not die and fire is not quenched," is a pronouncement of an eternal sentence that could go either way, in light of Daniel 12, Jesus, and Paul, annihilation seems dubious.
So the Rich Man and Lazarus explanation offered above seems quite a bit worse off. This is descriptive of torment in Judgement. That God would resurrect tormented souls to bodies for annihilation is not a Biblical notion nor does it seem seem reasonable in light of the description in Revelations in which final judgment is described as "be[ing] tormented day and night forever and ever." That is to say, even if this texts refers to an intermediate period before Judgment, which it may, final judgment is bodily and eternal as Daniel 12 explicitly states.
In following Second Temple Judaism and the description of Resurrection to Eternal Judgement taught in Daniel 12 (see post #12), both Jesus and Paul affirm the resurrection of the righteous and the unrighteous:
"And he has given him authority to execute judgment, because he is the Son of Man (See Daniel 7:13-14). Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. - (Jn. 5:27)
This is later reafirmed when Jesus tells Martha in the distinct story later in John's Gospel,
“I know that he will rise again in the resurrection on the last day.”
Paul then, the expert in Jewish Law and most important missionary and propagator of the Christian faith, according to Acts claims,
"But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust." (Acts 24:14-15).
Following his traditional Jewish beliefs, Paul emphasizes the bodily nature of the resurrection throughout his letters as well:
"For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee." - 2 Corinthians 5:2-5
and then,
"But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself." - (Philippians 3:20-21)
Though, these two passages are only in regards to the resurrection of the righteous, following Paul's explicit position in Acts 24 (see above), a resurrection of the unjust is in order as well. In other words, it is very problematic to reject anything other than a bodily resurrection of the righteous to glory and the wicked to everlasting contempt and shame (see post #18) in the New Testament. This appears to be the mainstream position handed on through tradition and affirmed in the churches during the second century as well. Thus Paul deserves to be heard in all his Jewishness in teaching judgment of the wicked as the bodily resurrection as everlasting shame when he affirms in his Letter to the Romans:
"He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality." - Romans 2:5-11
So the Rich Man and Lazarus explanation offered above seems quite a bit worse off. This is descriptive of torment in Judgement. That God would resurrect tormented souls to bodies for annihilation is not a Biblical notion nor does it seem seem reasonable in light of the description in Revelations in which final judgment is described as "be[ing] tormented day and night forever and ever." That is to say, even if this texts refers to an intermediate period before Judgment, which it may, final judgment is bodily and eternal as Daniel 12 explicitly states.
In following Second Temple Judaism and the description of Resurrection to Eternal Judgement taught in Daniel 12 (see post #12), both Jesus and Paul affirm the resurrection of the righteous and the unrighteous:
"And he has given him authority to execute judgment, because he is the Son of Man (See Daniel 7:13-14). Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. - (Jn. 5:27)
This is later reafirmed when Jesus tells Martha in the distinct story later in John's Gospel,
“I know that he will rise again in the resurrection on the last day.”
Paul then, the expert in Jewish Law and most important missionary and propagator of the Christian faith, according to Acts claims,
"But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust." (Acts 24:14-15).
Following his traditional Jewish beliefs, Paul emphasizes the bodily nature of the resurrection throughout his letters as well:
"For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee." - 2 Corinthians 5:2-5
and then,
"But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself." - (Philippians 3:20-21)
Though, these two passages are only in regards to the resurrection of the righteous, following Paul's explicit position in Acts 24 (see above), a resurrection of the unjust is in order as well. In other words, it is very problematic to reject anything other than a bodily resurrection of the righteous to glory and the wicked to everlasting contempt and shame (see post #18) in the New Testament. This appears to be the mainstream position handed on through tradition and affirmed in the churches during the second century as well. Thus Paul deserves to be heard in all his Jewishness in teaching judgment of the wicked as the bodily resurrection as everlasting shame when he affirms in his Letter to the Romans:
"He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality." - Romans 2:5-11
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