Some affirm that believers who died before Christ's death and resurrection went to one of two divisions of Sheol (or Hades), one where the righteous were gathered together and one where the unrighteous were assembled. Many hold to this view and is the one I favor. However, I cannot be too dogmatic on this, for Abraham's bosom may indeed be "Paradise" or "the third heaven." The story of Lazarus and Dives, however, does seem to point to the view I favor.
So, if we ask - "did old testament believers go to heaven when they died?" - some would answer yes, and others, like I, would not, but would rather say that they went to "Abraham's bosom," to a place of rest and freedom from want and care, to a heavenly place, to a place that is Eden or Paradise like, and yet was not Paradise proper or the third heaven. There are of course problems with this view, but I see problems with all the views. No one view on it satisfies all questions or solves all problems.
For instance, it seems that Enoch and Elijah went to heaven in both body and spirit and they lived long before Christ died. This would prove, it seems, that people who went to Abraham's Bosom in the Old Testament times went to Heaven. But in reply one could reasonably argue that they could have been exceptions to the rule.
Further, I don't recall where any text says specifically that they went to the third heaven. Of Enoch, Moses, the author/editor of Genesis, simply said that "God took him" (Gen. 5: 24). It is assumed that he took him to heaven, but not positively stated. Also the writer of Hebrews says "Enoch was translated that he should not see death" (11: 5) and consequentially "was not found" any longer on earth in body among men. (An original "missing persons" case) Since he did not die, we can assume that he is not in Sheol, or Hades, not in the place of the spirits of the dead.
The text in 2 Kings 2:11 seems clear however. It says: “And Elijah went up by a whirlwind into heaven.” The Hebrew term for “heaven,” however, merely conveys the notion of ascending in the direction of heaven, or to "the heavens," of going “skyward,” upward, or heavenward. Elijah was known for “vanishing” for periods of time (1 Kings 17:2-6; 18:10) and for being transported suddenly and supernaturally by the Holy Spirit to other geographic locations (1 Kings 18:11-12). The Holy Spirit also whisked away Ezekiel (Ezek. 3:12-14) and Philip from the wilderness (Acts 8:39-40). Further, as already shown, Paul calls Paradise "the third heaven." There is mention of "the heaven of heavens." (Deut. 10: 14)
Elijah is unique for us in this investigation of theories of the afterlife, especially considering that Elijah appeared on the mount of transfiguration with Christ and Moses. That story is in Matthew 17, Luke 9, and Mark 9. There is no reason to doubt that on that occasion Elijah was in his body. Why would he not be if he ascended into heaven in his body and has never died? So, how does that fit with the statement of Christ "no one has ascended to heaven but he that came down from heaven, even the son of man who is in heaven"? (John 3 - which we have already spoken about)
Did Elijah not go to heaven and come back in this instance on the mount? As suggested, Christ probably spoke those words before the transfiguration. If he stated it afterward, then we will have to alter our understanding of what "no man has ascended into heaven" means. Further, Moses appears with Christ. He did die and even had the Lord himself bury him in a secret place. (Deut. 34: 5-7) Further, the Lord had to fight with the Devil, via Michael the archangel, over this very thing. (Jude 1: 9) Also, it is said that Elijah went "up" into Heaven, not "down" into Hell. In the bible, when people died, were they said to go up or down, or both? Was such directional language different in the OT than in the NT? Generally people who die are described as going down in death, down to Sheol or Hades, and going up to heaven.
The presence of both Elijah and Moses on the mount of transfiguration, before the death of Christ and his descent into Hades, proves that there is an afterlife and tells us something about it for the people of God. If Moses was in Abraham's bosom, on the good side of the Gulf of Hades, this did not keep him from appearing on earth in a visible ghostly form. Was this an exception? Or was it commonplace for the righteous dead to move from Abraham's bosom in Hades to the earth?
In an upcoming chapter we will look at the question of whether Christ descended into Hell (Sheol or Hades) in any sense, discussing where his soul and spirit were in the three days wherein his body lay dead in the tomb. In discussing that question we will also discuss the question of whether Christ escorted those in Abraham's Bosom (on the good side of Hades gulf) into Paradise or Third Heaven, what Paul called "leading captivity captive" (Eph. 4: 8-9). We will also look at what Christ was doing in spirit during those three days when his body lay dead in the grave. Did Christ in soul or spirit go to Hades? Or to Paradise? Or, to both?
Since the death and resurrection of Christ those who die "in the Lord" go to Heaven, to Paradise, in soul or spirit, to the very place where Christ is, and not to Hades (although it may be said that the body, in going to the grave, goes to Hades). This view then sees the story of the rich man and Lazarus as describing the realm of the dead for those who died before Christ's death and resurrection, where none went to the third heaven or to paradise. In the opposite view, "Abraham's bosom" becomes a part of Heaven rather than a part of Hades (realm of the dead), and depicts how it has always been when people die.
I do not believe that there were any legal obstacles preventing the righteous dead from entering into Heaven (third heaven or paradise) in old testament times. Even though Christ had not yet died for believers, yet they could still be credited with the good that would come from it. People were saved in the old testament though it was before they were saved by the death of Christ. I have addressed this question before when discussing the question of whether OT believers were "born again."
Some affirm that they were not since, they argue, Christ had not yet died to make new birth possible. But, by that same argument, one could say the same thing concerning any good coming as a direct result of Christ's substitutionary death. But, the scriptures clearly show that OT believers did indeed possess good that resulted from the new covenant in Christ's blood. So, I don't think that believers in the OT went not to the third heaven for the reason that it was before the death of Christ, before they had legal right to go there.
I don't know the reason although I have some possible reasons in mind. Perhaps it was in order that Christ have the preeminence, which Paul says that he has. (See Col. 1: 15-18) Also, Christ is said to have entered into heaven, the holy place, as the "forerunner" of believers. (Heb. 6: 20) The Greek word prodromos means running ahead, or leading as in a race. How could Christ be the forerunner if Enoch, Elijah, or all dead OT believers went there first?
We are talking about the state of both the righteous and unrighteous in the interim between death and the resurrection. That state is not in every way fixed and perfect for both righteous and unrighteous. Also, we are at the moment focusing on whether those believers who died before Christ died went to the third heaven or to a heavenly part of Hades or Sheol.
Is "Paradise" or Abraham's Bosom a part of Hades or Heaven?
Christ said to the thief on the cross, "today you will be with me in paradise" (Luke 23: 43). Yet, texts also say that Christ descended into Hades. (Acts 2: 27) So, how should we answer the question - "where did Jesus' spirit go when he died?" There is no question that his body went into the earth (by being laid in the cave), and as Sheol or Hades sometimes intends the grave, so his body went there. But, what of his spirit?
New Testament texts also affirm that Christ was "among the dead" when he was dead. This was true of his body and his soul or spirit. When Christ passed out of the land of the living, he entered the land of the dead, or Hades. In the bible to be among the living was to be alive and to be among the dead was to be dead. The language of resurrection is that Christ "was raised up from among (Greek ek) the dead." To be raised up from the dead implies that one was among the dead. So, when Christ was among the dead, is this true of his body alone, and not of his soul or spirit?
From the statement Christ made to the penitent and believing thief on his right hand, the day Christ died ("today") he went to Paradise. (Luke 23: 43) So, is Paradise the place where Old Testament believers went in spirit when they died? Is it the same as "Abraham's bosom"?
But, did Christ not also in spirit go to Hades? What say the scriptures? In future chapters I will be talking about where Christ went when he died and where he was during the three days that he was dead. For now, I want to focus upon whether Paradise and Abraham's Bosom are the same place, which if they are, then we must affirm that OT believers did go immediately to the third heaven when they died and if that is so, we are forced to say that Paradise was or is a part of Sheol or Hades.
If one finds it hard to believe that Paradise is a part of Hades, then he will favor the view that Abraham's Bosom is the same as Paradise or third heaven. The story of Lazarus and Dives show that they are both parts of Hades (realm of the dead) and that a gulf divides it.
I affirm that Christ went to both places when he died. He went to Paradise and he went to Hades also. So the question is not - "did he go to Paradise or to Hades?" For the truth is, he went to both places.
If one believes Paradise and Abraham's Bosom are the same place, then of course Christ goes to both Paradise and Hades, for Abraham's Bosom is clearly a part of Hades, or the realm of the dead. Though I do not believe that Abraham's Bosom is Paradise, I still believe Christ went to both places, first one and then the other. But, more on that in upcoming chapters. Keep in mind that the apostle Paul identifies "paradise" with "the third heaven." (II Cor. 12: 2-4)
Some argue that there are references to Abraham's bosom in Jewish writings. Wrote one Jewish source (See here):
"Abraham's bosom" is a metaphor for "heaven". The term is used by Josephus (Discourse concerning Hades), and can also be found in the Talmud (Kiddushin 72b)."
It is argued that at the time of Christ, "Abraham's bosom" or "Abraham's embrace," was commonly used by Jews as a term for heaven or for paradise. However, I have not seen the proof for that. The places alluded to in Jewish literature do not show that they connected it with the third heaven but simply with a heavenly place, with a happy place. As I said in previous chapters, they connected it with the idea of being "gathered unto his people."
The description of Sheol in the Bible bears some resemblance to the Hades of Greek mythology. Some attempt to make too much of this fact. We might also say that Jesus' teaching on the afterlife resembled not only Greek but Egyptian ideas about the afterlife. But, such resemblance does not prove that the Hebrew is derived from the Pagan.
What about the problem with people in Abraham's bosom (or heaven or paradise) being able to see people suffering in Hell? And of people in Hades seeing into heaven? Did not also Lazarus lift up his eyes in Hades? Would that not take away from joy and peace in the afterlife? No, not necessarily.
First of all, those in Abraham's bosom or heaven will see things as God sees them (and they, like he, will not be disturbed in their joy and pleasure by seeing it). Also, the holy angels are said to see the sufferings of people in hell and yet it does not make them lose the joy of heaven. (See Rev. 14: 10) You will be reconciled to God's will and be happy with his decision.
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