Showing posts with label Old Testament. Show all posts
Showing posts with label Old Testament. Show all posts

Tuesday, November 7, 2017

Where Did the Devil Get the Name 'Lucifer'?


"How art thou fallen... O Lucifer"
Image: Public Domain



The devil has a lot of names in the Bible. Where did he get the name 'Lucifer' especially since it doesn't appear anywhere in most modern Bible translations? A Quora question.

Q: Who was the true Lucifer and why he was related to the devil if he don’t even appear in the Bible?


A: What a great question! The answer is really in two-parts.

First, we need to recognize that there isn't really any origin story for the Devil in the Bible. There is no place where the scriptures plainly say, "This is the story of the Devil." He's just there -- even in the Garden of Eden if we equate "the serpent" with him.

So, humans being the way we are, people all the way back to the 1st and 2nd centuries BCE searched the Hebrew scriptures for clues to his origin. One place they found that sounded like what they assumed the devil's origin would sound like ("Glorious, supernatural being? Check! Not created evil but became evil through pride? Check!") was in the Old Testament prophetic Book of Isaiah chapter 14, verses 12-32.

This may not be apparent to us today but here is how the ancient church father Origen (185-254 CE) explained it:

It is most clearly proved by these words that he who formerly was Lucifer and who “arose in the morning” has fallen from heaven. For if, as some suppose, he was a being of darkness, why is he said to have formerly been Lucifer or lightbearer? Or how could he “rise in the morning” who had in him no light at all?… So he was light once … when “his glory was turned into dust.” (On First Principles 1.5)

(NOTE: Isaiah actually wrote this prophetic poem to make fun of the King of Babylon, not to explain where Satan came from).

The first line of this passage is the important one for answering your question. In Hebrew this line begins אֵ֛יךְ נָפַ֥לְתָּ מִשָּׁמַ֖יִם הֵילֵ֣ל בֶּן־שָׁ֑חַר Ek Napalta misamayim helel ben sahar (sorry no diacritical marks), literally "How you are fallen from the sky helel, son of dawn." The Hebrew word helel means "shining one." Most scholars believe that this word helel refers to the morning star -- Venus.

The 2nd part of the answer is very brief. The early Christians didn't preach or (for the most part) write in Hebrew, but in Greek. In the Septuagint -- the popular Greek translation of the Hebrew scriptures -- helel is translated by the word Eosphoros, meaning "Dawn-carrier." Somehow though that never caught on.

However when the church at Rome asked St. Jerome (347-420 CE) to revise the Old Latin translation, he translated helel as "Lucifer," which means pretty much the same thing as Eosphoros: "light-carrier."

Jerome's translation, the Vulgate, became the official translation of the church. So under the influence of the Vulgate and the widespread idea that Isaiah 14 told the story of where the devil came from, Lucifer became a name for Satan during the middle ages. And influenced by all that, when British translators set out to create an English version of the Bible (i.e., the King James Version) they took over the by now traditional name "Lucifer" in Isaiah 14.12: "How art thou fallen from heaven, O Lucifer, son of the morning!”

Most modern Bibles translate helel as “shining one,” “Day Star,” “star of the morning” or something else more accurate.



Tuesday, July 11, 2017

Those Mysterious Dead Sea Scrolls

The War Scroll
Courtesy of Matson Photo Service 

Have you ever wondered what's really in those Scrolls? Yes, the Bible but what else? Yesterday someone asked me this on Quora. True, it's not "Christ and him crucified" but the Dead Sea Scrolls are still cool. They give us an idea of what was going on in the background while Jesus and his students trod the dusty pathways of Judea.

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Q: What are the other books that were found among the Dead Sea Scrolls besides the books of the Old Testament?

A: Of the 944 scrolls found at Qumran, 211 are “biblical” and 733 are “nonbiblical.” This latter group contains all sorts of writings. For example books from the Pseudepigrapha were found such as Jubilees and 1 Enoch along with apocalyptic books related to Enoch, such as The Book of Giants (1Q23) and Melchizedek (11Q13). (FYI, the notations with a Q in them tell you what cave they were found in and the manuscript number. This is how scholars denominate the different scrolls and fragments. “Etc.” after a notation just means there are too many copies to list them all).

There are numerous songs and liturgies thanking God for his deliverances, while other psalms claiming to be authored by David and Solomon are for exorcising demons causing various ailments, such as a "fever demon" or a "chest-pain demon." The Psalms Scroll contains not just the biblical psalms but a number of others, some of which were already known from different sources while others were entirely new to us.
The community that produced the scrolls (we’re not as sure it was the Essenes nowadays) penned several scriptural commentaries using a particular type of interpretation called "pesher" so as to find themselves featured in the Hebrew scriptures. The Commentary on Habakkuk (1QpHab) is an example of this. They also wrote directly about themselves, producing procedures and regulations such as the Rule of the Community, The Halakhic Letter, and the Damascus Document. There are many copies of these, and Damascus Document was originallly found in the 19th century all the way up in Syria, long before additional copies were discovered among the scrolls.
They produced their own apocalyptic prophecies, the most famous of which is The War Scroll which details the final battle between "the Sons of Light" and "the Sons of darkness." Wisdom literature has been found, including Wiles of the Wicked Woman (4Q184), Mysteries (1Q27, etc), and Instruction (1Q26, etc.). A copy of Sirach (aka Ecclesiasticus), which has long been known through the apocrypha, was there. A set of beatitudes, rather different from Jesus', was discovered there too (4Q525).
This really just scrapes the surface but should give you an idea of what was found besides the biblical texts.
The Dead Sea Scrolls Digital Library has all the scrolls and intends to provide complete transcriptions and translations in the future.
Two excellent translations of the nonbiblical scrolls are The Dead Sea Scrolls Translated by Florentino Garcia Martinez, and The Dead Sea Scrolls: A New Translation by M. Wise, M. Abegg, and E. Cook.


Thursday, November 24, 2016

Thanksgiving -- Ancient Israelite Style!

Creative Commons: "Laughs and Clean Plates" by Dinner Series is licensed under CC BY 2.0
To thank the Lord for his many blessings many of us gather together with our families at this time of year. We bring our best food, lots of meat and baked goods made from scratch with the best ingredients. Then we offer a prayer of thanks, recounting what we are grateful for. After that we spend the day eating, talking, and laughing, enjoying each other's company -- and God's blessing. We don't have to do this, but it's a tradition and we always look forward to it.

No, I'm not bragging about the Thanksgiving my extended family is having today. This is thanksgiving the way that ancient Israelites did it, 3000+ years ago.

It's buried in the depths of the almost-never-read Book of Leviticus, the third book in your Bible. Here is how the Voice Bible translates it:
If someone offers a sacrifice out of thanksgiving, then in addition to the sacrifice he must offer loaves of unleavened bread mixed with oil, unleavened wafers topped with oil, and loaves of the finest flour mixed with oil. Along with the peace offerings for thanksgiving, a person must include loaves of leavened bread. He must present one of each kind of bread as a gift to Me; it will belong to the priest who officiates the sacrifice and splatters the blood of the peace offerings against the sides of the altar.
The meat of the sacrifice for the thanksgiving peace offering must be eaten on the day it is offered. None of it is to be left over for the next day. (Book of Leviticus 7.12 - 15, Voice )
 There are obvious differences of course and the last thing I'm trying to do is suggest that Americans are modern Israelites (although the Puritans, who started our Thanksgiving tradition, are just the kind of guys who would read Leviticus).


Similarities

But it is interesting to me that there is a more than passing similarity between their thanksgiving and our thanksgiving. In this book God is setting up a way for Israel to relate to their God. As part of that he includes a way to spontaneously say "thank you" to him when they are so moved.

Most of the other sacrifices ordained in the first 7 chapters of Leviticus are either completely consumed in the altar fire or part is set aside for the Priests. But when it comes to thanksgiving, God's idea is: Get your family together, bring your best animal (which is what a sacrifice had to be), make 3 kinds of baked goods, and then gather before me (at the 'congregation tent' -- the forerunner of Solomon's Temple) and we'll have a good time together. And eat all you want because there won't be any leftovers.

Throughout the Scriptures we find God working through community and food. He is not an austere, far-off deity or the kind who does everything himself. God is constantly, intimately involved with every mundane thing in his people's lives, working through them to fulfill his eternal purposes. Even the most profound, sacred thing we do as the Christian movement, taking Holy Communion, is God working through food to transform his people and through them the world.

That's a good reason to be thankful. And it's a good reason to give thanks in this ancient way that also seems  so natural to us.



Note: This a repeat of a previous post so I can have Thanksgiving off.


Thursday, November 26, 2015

Thanksgiving -- Ancient Israelite Style!

Creative Commons: "Laughs and Clean Plates" by Dinner Series is licensed under CC BY 2.0
To thank the Lord for his many blessings many of us gather together with our families at this time of year. We bring our best food, lots of meat and baked goods made from scratch with the best ingredients. Then we offer a prayer of thanks, recounting what we are grateful for. After that we spend the day eating, talking, and laughing, enjoying each other's company -- and God's blessing. We don't have to do this, but it's a tradition and we always look forward to it.

No, I'm not bragging about the Thanksgiving my extended family is having today. This is thanksgiving the way that ancient Israelites did it, 3000+ years ago.

It's buried in the depths of the almost-never-read Book of Leviticus, the third book in your Bible. Here is how the Voice Bible translates it:
If someone offers a sacrifice out of thanksgiving, then in addition to the sacrifice he must offer loaves of unleavened bread mixed with oil, unleavened wafers topped with oil, and loaves of the finest flour mixed with oil. Along with the peace offerings for thanksgiving, a person must include loaves of leavened bread. He must present one of each kind of bread as a gift to Me; it will belong to the priest who officiates the sacrifice and splatters the blood of the peace offerings against the sides of the altar.
The meat of the sacrifice for the thanksgiving peace offering must be eaten on the day it is offered. None of it is to be left over for the next day. (Book of Leviticus 7.12 - 15, Voice )
 There are obvious differences of course and the last thing I'm trying to do is suggest that Americans are modern Israelites (although the Puritans, who started our Thanksgiving tradition, are just the kind of guys who would read Leviticus).

But it is interesting to me that there is a more than passing similarity between their thanksgiving and our thanksgiving. In this book God is setting up a way for Israel to relate to their God. As part of that he includes a way to spontaneously say "thank you" to him when they are so moved.

Most of the other sacrifices ordained in the first 7 chapters of Leviticus are either completely consumed in the altar fire or part is set aside for the Priests. But when it comes to thanksgiving, God's idea is: Get your family together, bring your best animal (which is what a sacrifice had to be), make 3 kinds of baked goods, and then gather before me (at the 'congregation tent' -- the forerunner of Solomon's Temple) and we'll have a good time together. And eat all you want because there won't be any leftovers.

Throughout the Scriptures we find God working through community and food. He is not an austere, far-off deity or the kind who does everything himself. God is constantly, intimately involved with every mundane thing in his people's lives, working through them to fulfill his eternal purposes. Even the most profound, sacred thing we do as the Christian movement, taking Holy Communion, is God working through food to transform his people and through them the world.

That's a good reason to be thankful. And it's a good reason to give thanks in this ancient way that also seems  so natural to us.


Tuesday, July 7, 2015

The Verse That Keeps Me Christian (It's probably not the one you think)

Van Gogh's 'Sorrowing old man'
("At Eternity's Gate")
Sometimes you just feel like your whole life has been a waste. At least I do, and I can't imagine that I'm the only one. Sometimes it just impacts you that your life hasn't turned out at all the way you wanted, that all those hopes and dreams have come to nothing. Sometimes it seems that nobody really cares about you, that no one actually loves you, and when you look at yourself you really can't blame them. Sometimes you just reach bottom -- the bottom of bottom, and it really aches.

Now I hasten to point out that generally I'm a happy-go-lucky, easygoing guy. Ask anybody. But I have been right down in that dark hole. Maybe you have too. The worst part is that it's almost impossible to communicate what you're feeling to anyone else. Nobody seems to get it. You're in that hole by yourself.

Everybody, I would think, handles 'the hole' differently, hopefully in healthy ways (e.g., not drinking yourself into a stupor and deciding to live there). Being a follower of Jesus of Nazareth you'd think I should be able to pull out a magical Bible quote to sustain my soul. And I do have a verse... but it's probably not the one you think.

The Depressing Book

Back in the Old Testament there's a rather depressing little book called Ecclesiastes (or sometimes Qoheleth, after the title of the person who wrote it). It's one of those books that theologians -- Jewish and Christian alike -- have wondered what the ancients could have been thinking when they included it in Scripture. But there it is. Ecclesiastes is the kind of book that doesn't encourage you with the idea that one day you'll go to Heaven; it says, "Who knows?"

That's the book that helps me when I'm in the hole.  My 'magic Bible verse' is in the 2nd chapter:
This made me hate life. It was depressing to think that everything in this life is useless, like trying to catch the wind.
Ecclesiastes 2.17, (ERB).

Not exactly the 23rd Psalm. But this guy gets it, at least for me.  This is God saying, "Welcome to the hole. Yes, I even know about this place."

In my life I have found that what helps me in the depths is not all the encouragement in the Bible, but God's frank acknowledgement and full comprehension of the fact that at that point I hate life and it looks useless.

I have often thought that without a book as 'real' as Ecclesiastes in the Bible, I probably wouldn't trust it as much as I do. The Christian God isn't a fluffy bunny God who doesn't want to hear about certain parts of our little human lives because he'd rather ignore the hard stuff. He's not a Disneyland God; he's a battlefield God, a bad-side-of-town God.

Somehow this sharp little verse sums that up for me.



Saturday, January 17, 2015

Flawed

Judah Gives his Signet and Staff to Tamar
One of the main reasons I like the Bible is that it's such a real book. None of the characters in this book are lily-white, 2-D, cardboard cutouts; they're flawed, messed up people wrestling with life and with God, just like us. This morning I was reading the nasty little story found in the 38th chapter of Genesis, which reminded me of this fact like a 2 x 4 between the eyes.

I'll leave it to you to click on the link I just made in the last paragraph and read it for yourself, but I'd like to point a couple of things out.

Your Sister-in-Law?

First, the marry-your-sister-in-law-so-she-can-have-kids thing can be a bit puzzling (to say the least) to us sophisticated inhabitants of the 21st century AD. But this story takes place in the 21st century BC. It's a window into a time when the main business of life still was just surviving. At this point we'd made some progress but it was quite possible for, if not the entire human race then at least your part of it, to be entirely erased from history. All it took was a particularly bad famine, or a plague, or a family unable to leave any descendants behind when they died.

In that type of society, clinging in many cases to existence by their fingernails, the attitude of women to what constituted success was wildly different from today. 4000 years have gone under the bridge since then. Think yourself into their sandals. They were quite aware that the survival of their community depended on them. In this context, having a system set up to ensure you could produce more humans for your family even if your husband died made sense. Tamar, the heroine in this story did her level best to fulfill her duty to the species.

Pigheadedness

Second, her original husband, Er, and the replacement husband/brother-in-law Onan, were both
"particularly wretched human beings in the eyes of the Eternal One." And Onan especially, not because of what he's usually accused of, but because his pigheaded selfishness was keeping Tamar from carrying out her duty to the community despite her best efforts. And doing something like this must have been difficult on her part to say the least.

Both of these fellows were so reprehensible to God that he ended their lives. How evil is that?

So who gets blamed in all this? Tamar.

Judah, the very patriarch whose family Tamar is trying to save, decides Tamar must be the problem. She must be cursed or something because his sons keep dying. It couldn't have anything to do with them being particularly wretched guys, could it? So Judah refuses to let her have her rightful third chance, deciding instead to keep this "deadly woman" away from his 3rd son.

Tamar's Solution

Now take a look at Tamar's admittedly illegal but rather creative solution.  Point A, she is absolutely sure, no doubt due to the patriarch's reputation, that if you put a temple prostitute in Judah's path he will have sex with her, no questions asked.  This man, I must remind you, is the direct ancestor of the renowned King David and Jesus of Nazareth himself.

Point B, faced with an accusation of sexual misconduct by his daughter-in-law, Judah shows no sympathy for what he and his sons have put her through, and not a hint that he's even aware of his own hypocrisy as a man you can depend on to visit every woman he meets who does what Tamar is accused of.  Instead, he condemns her to a particularly horrible death, so bad in fact that you hardly see it anywhere else in the Bible: "Bring her out and expose her for what she is, and then let her be burned!"

But Point C, at least he didn't try to cover up the evidence Tamar produced. Maybe I'm cynical, but he could have done that. He was the patriarch after all; his word was law. But no, he finally comes clean: "She is more in the right than I am. I did not keep my word and give her in marriage to my son, Shelah."

A little bit of redemption for the very flawed Judah.  And Tamar was finally able to carry out her duty despite the rather incredible opposition she had to face.

Nobody came out smelling like a rose in this story. It's almost embarrassing to read. You keep asking, "What in the world's wrong with these people?"

And that, my friends, is why I love the Bible.









Tuesday, July 22, 2014

Law of Liberty

This is my Synchroblog for July. Synchroblog is a little community of Christian blogs that post on a particular subject each month. Unfortunately I've been bad and not done one of these since January! This month our topic is "Liberty." The bloggers who posted this time are listed at the bottom of this page. Please visit us all! We're an interesting and eclectic group!
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Maybe you've heard of the book The Year of Living Biblically, in which an agnostic New York reporter tries to, "follow every single rule in the Bible as literally as possible." He did it mainly for laughs at the expense of fundamentalists, but there are Christians in the world who do their best to live according to the Law of the Old Testament. And once upon a time I was one of them.

Just a brief bit of background: As I've mentioned in past posts, my family was Catholic. Regrettably though, I didn't pick up much about Christianity there. Then my mother who had always been a seeker, deeply interested in God, left the Catholic Church to join a small, quasi-fundamentalist group called the Worldwide Church of God (or WCG for short), and a few years later I followed her.

When I was 16 I'd had a very intense spiritual experience and I came away from it "on fire for God." I yearned to find a group that was passionately serious about following and obeying whatever he wanted humans to do, and if there is one thing that this church was, it was passionately serious, particularly about the Bible.

Focus

There is a lot I could say, good and bad, about my experience with the WCG but what I want to focus on here is their teaching that Jesus' true followers would be observing the Old Testament Law of Moses (or as we called it without fail, "God's Law.")

We understood that Jesus' sacrifice on the cross had fulfilled the bloody sacrifices of bulls and goats the ancient Israelites observed.  But that still left not only the 10 Commandments, which most Christians like, but hundreds of other statutes, ordinances, and laws about such things as fasting, what to eat, what to do about certain diseases, fabrics you can't wear, the problem of mildew, and how long a woman has to wait after having a baby before she can go back to the temple (or in our case, back to church).

And what was in some ways most important of all, rules on keeping the 7th day Sabbath and religious festivals. The Sabbath especially was seen as a special sign from God that identified who his true people were:
The Lord said to Moses, “Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.

Book of Exodus 31.12-17, NET

Many fundamentalist Churches think (or if you go back far enough, all protestant Churches thought) the Roman Catholic Church is a false, corrupted, pagan organization and the real followers of Jesus were little groups hiding in "the wilderness" through the years. My church believed that too but our contribution was the idea that you could tell the true Christians in history from not-so-true Christians by which ones had the sign of the 7th day Sabbath. If they also kept "God's Holy Days" (nicely summed up in the 23rd chapter of the Book of Leviticus), so much the better.

Interpretation

During my time in the WCG I learned one of the same lessons that the author of Year of Living Biblically learned: everybody interprets. Even though our ministers constantly preached against interpreting the Bible ("The Bible interprets itself!"), you really can't apply the Law to your life without interpreting it. A random example: part of the instructions for the holy day called the Feast of Tabernacles (or 'booths' or 'shelters') is to,
Go out into the hill country and get branches from different kinds of olive trees. Get branches from myrtle trees, palm trees, and shade trees. Use the branches to make temporary shelters. Do what the law says!
Book of Nehemiah 8.15 & Leviticus 23.39 - 43, ERV

I understand that Orthodox Jews in New York still faithfully build these shelters on fire escapes and places like that every Fall. But for us? Nah! The leafy shelters were interpreted into nice hotel rooms (without ever using the pagan I-word, of course).

We diligently ate kosher, although it was our own version: the story was that supposedly a rabbi could "bless" almost anything and declare it kosher, so you couldn't trust their kosher. We applied Leviticus 11 (where the kosher laws are) our way. On another subject, no intimate relations during your wife's period (Leviticus 20.18). And if she ever gave birth to a boy she couldn't go back to church for 40 days -- twice that for a baby girl (Leviticus 12).

We observed a particularly strict interpretation of the tithing (old English for "tenth") laws, largely based on some things the Jewish historian Josephus said (Antiquities 4.205 and 4.240 - 243) and so gave 30% of our income: 10% for the church, 10% so we could attend the Feast of Tabernacles (having 10% of your income to blow in 7 days at some vacation spot was pretty cool, I must admit), and 10% for the poor, widows and orphans.

All these laws were originally written for shepherds and farmers so we found ourselves (or more likely the minister) trying to apply the deep inner principles of laws like,
A man might take a cover off a well or dig a hole and not cover it. If another man’s animal comes and falls into that hole, the man who owns the hole is guilty.
Book of Exodus 21.33, ERV

And so on.

Experience Good and Bad

Now you might think that living with all these strictures would be unbearable, especially for a 20th century (then) american with our individualism deeply ground into us, and it could rankle at times. But really, in a way, it was rather comforting, because you always knew what you were expected to do. I can see the attraction of living by an expanded Talmud, as the Jewish tradition is. Besides, these were Bible rules we were keeping! You weren't supposed to smoke but we had nothing against "drinkin', dancin', and goin' to the movie show" that old-time puritans used to inveigh against.

Plus I was among people who, for the most part, were zealously doing their best to obey and serve God to the best of their understanding. Since we were a small and non-mainstream group we depended on each other, which gave it a warm family atmosphere.

For the most part my experience living this way was pretty benign, but I can't and won't pretend that that was true for everybody. The full-throated legalism we espoused hurt a lot of good people. Although the WCG loosened up later on, for many years we broke up second marriages and told the wives to go back to their first husbands. People went bankrupt or just barely scraped by under the weight of those 3 tithes. Specious interpretations of the Book of Genesis bred a strain of racism in the church,  and while we did have non-white ministers and administrators interracial marriage was forbidden.

Worse in a way were the intense feelings of guilt so many had. Because, after all, "The heart is deceitful above all things, And desperately wicked; Who can know it?" (Prophecy of Jeremiah 17.9, KJV). Although we taught that God would forgive sins we also insisted that you had to obey Old Testament Law to please God. A christian that didn't was a false christian. How could you know, with your evil, desperately wicked heart, that you had done enough? If you hadn't, no matter how sincere you may have been, your only destination was The Lake of Fire (Book of Revelation 20.15).

Somehow, this horrific fear never bothered me much (which, I suppose, meant I was a shoe in for that Lake). I just never thought a God who said,
There is no condemnation now for those who live in union with Christ Jesus. For the law of the Spirit, which brings us life in union with Christ Jesus, has set me free from the law of sin and death (the first scripture I ever read and understood, when I was a very young Christian)
Letter to the Romans 8.1 - 2, GNT 

would toss me into a Lake of Fire if he could possibly avoid it. God has a bias, I believe. But I know that there are thousands, some very close to me, who were scared deeply by this church and cannot get free from their chains of guilt.

Liberation

Eventually, I realized that I had let other people do my thinking for me. I started over from the beginning, trying to read the scriptures with no preconceived notions. What were the Gospels and the Apostles really trying to say? There were too many things in the theology is learned that didn't make sense to me anymore, among them being how the Law, given by God, relates to the Messiah (who is God as it turns out) and has the perfect right to revamp it as he pleases. Even abolishing it entirely, as a law, and replacing it with a law 'placed in our minds and written on our hearts,' (Hebrews 8).

What I found turned out to be ordinary, everyday, garden-variety Christianity -- which was also some of the most explosive, counter-cultural dynamite the world has ever seen.

"Love, then do what you will," said St. Augustine. I don't live by the Law of Moses anymore. I am free of it. Now I, "peer into the perfect law of liberty and fix my attention there," (James 1.25) the Law of love.

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Here is the list of contributors this month. Go read them all and leave a comment!






Wednesday, July 16, 2014

Life After Death, Part 2

The gateway to Sheol
(The first two sections of this series are Life After Death, Part 1 and A Revelation About Revelation. In Life After Death, Part 2 I want to briefly cover what the God of Israel revealed about death before Jesus came.)

In the Garden of Eden God reveals the icy fact that doing wrong leads to death. The revelation that there is something after death is made only a few chapters farther into the story of mankind. Interestingly, this piece of information is spoken of (by the ancient patriarch Jacob) as though it is common knowledge, something that's been known for a while.

You may remember the story: Jacob's children were jealous of his favorite son Joseph, so they sold him to slave traders and ripped up Joseph's famous "coat of many colors," soaking it in goat blood. Jacob was given that as evidence that "a wild animal has devoured him! Joseph is surely torn to pieces!"

That is the situation when Jacob says this, for the first time in the Bible, about a place called Sheol:

He refused to be consoled. And he said, “No, I shall go down to my son to Sheol, mourning.” And his father wept for him.
(Book of Genesis 37.35 New Revised Standard Version)

For the Hebrews, Sheol was the place you go when you die. As they interacted with their God over the years, they gradually learned some details about this place, although giving a grand tour of Sheol never seemed to be high on God's to-do list.

What Sheol is not

It's important to know that there are two ways that Sheol is mistranslated in some Bibles. One is to render it as "hell." The old King James Version tells us for instance that the guests of Folly, "knoweth not that the dead are there; and that her guests are in the depths of hell," (Book of Proverbs 9.18 KJV). But Sheol, as we'll see, was nothing like the dreadful fiery place that "hell" conjures up in our minds today.

Another incorrect translation of Sheol is "the grave." This one is understandable because sometimes the Scriptures will say something like, "Your pride is brought down to Sheol, and the sound of your harps; maggots are your bed beneath you, and worms are your covering," (Book of Isaiah 14.11). But even in the first place it's mentioned, Sheol can't mean just a grave. At this point in the story, Jacob believes his beloved son Joseph is torn to shreds in the wilderness, unburied and his bones scattered. Yet he is sure, despite this, that Joseph is in Sheol, where Jacob will eventually join him: "I shall go down to my son, to Sheol."

A grave is to Sheol what the front door is to a house. Graves are "the gates of Sheol," which you can be "summoned to go through," (Isaiah 38.10, LEB).

Dark, dusty, silent
Photo by Kecko
What it was like

Sheol was conceived of as being underground (Book of Amos 9.2, Book of Ezekiel 31.16) or under the sea, as deep as you could possibly go (Book of Deuteronomy 32.22, Book of Jonah 2.2, 6). This was because Sheol was as far as you could be from Heaven, where God is (Book of Job 11.8, Book of Psalms 139.8).

You existed in Sheol as a repha, which was very similar to what we would call a "ghost" -- a disembodied spirit (Job 26.5, Psalms 88.10, Isaiah 14.9, etc.). Modern Bibles translate this word as "shades" or "phantoms." On at least one occasion a necromancer was apparently able to bring Samuel the Prophet's repha up from Sheol at the request of the Israelite King Saul, (1st Book of Samuel 28.8-19).

At first people thought of Sheol as dark (Job 17.13), dusty (Job 17.16), a quiet place (Psalms 115.17 and 31.17) where not a lot happens (Book of Ecclesiastes 9.10), and you were pretty much cut off from God (Psalms 6.5, Isaiah 38.18). But they realized fairly soon that nobody is ever cut off from God: "Sheol and Destruction are open to the LORD, how much more the hearts of the children of men!" (Book of Proverbs 15.11).

As time went on the later prophets revealed that Sheol wasn't quite the quiet, do-nothing place the Israelites had assumed. Both Isaiah (Isaiah 14.3 - 20) and Ezekiel (Ezekiel 32.21 - 32) describe a louder and more active Sheol, with Kings welcoming other Kings to the underworld and whatnot.

Years ago some scholars would brush all this off as just "poetic descriptions of the grave," and even now the occasional preacher will claim that that's all Sheol is. But honestly, there are 65 mentions of Sheol in the scriptures, and many more passages using synonyms. Taken together, there is no way it can just refer to the local cemetery. As John Cooper says in his book Body, Soul, and Life Everlasting, a standard work on the scriptural view of the afterlife:
In fact, there is virtual consensus that the Israelites did believe in some sort of ethereal existence after death in a place called Sheol... As far as I know, the general description is undisputed among Old Testament scholars.

(Body, Soul, and Life Everlasting: Biblical Anthropology and the Duelism - Monism Debate, pp. 52 - 53)


One for all?

The interesting thing is that in the Old Testament everybody goes to the same place. Job actually rhapsodizes about it. Nowhere does the Old Testament mention different destinations for the good and the bad. We are told that Sheol has "chambers" (Proverbs 7.27) but no clue what they're for. But as we get down to the Book of Daniel, and the subject of resurrection comes to the fore, we do get a hint that the life you lived matters in the afterlife:

At that time your people shall be delivered, everyone who is found written in the book. Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever, 

(Daniel 12.2 - 3).

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In the next installment of this series we'll get into what Jesus himself taught about life after death and before resurrection, and how it all ties together with what we talked about today.






Thursday, July 3, 2014

Theologian Thursday: Origen on the Bible

Origen was an incredibly intelligent scholar during the early days of the Christian Movement. He was able to go toe-to-toe with the best pagan philosophers and critics of Christianity in his day. In fact, the writings and oratory of Origen went a long way towards making Christianity intellectually respectable. The world began to realize that they could no longer dismiss Jesus' teachings as just the simple fantasies of the poor and uneducated.

Like many famous geniuses Origen sometimes went overboard in his ideas, like his speculation that maybe even the devil could be saved. That's why he never became a saint. But many of his ideas contributed a lot to the process of understanding the ramifications of the teachings of Jesus of Nazareth.

Today he discusses how the Old Testament showed that Jesus was the Messiah... and Jesus showed that the Old Testament was true.

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But as it is not sufficient, in the discussion of matters of such importance, to entrust the decision to the human senses and to the human understanding, and to pronounce on things invisible as if they were seen by us, we must, in order to establish the positions which we have laid down, adduce the testimony of Holy Scripture. And that this testimony may produce a sure and unhesitating belief, either with regard to what we have still to advance, or to what has been already stated, it seems necessary to show, in the first place, that the Scriptures themselves are divine, i.e., were inspired by the Spirit of God.

We shall therefore with all possible brevity draw forth from the Holy Scriptures themselves, such evidence on this point as may produce upon us a suitable impression, (making our quotations) from Moses, the first legislator of the Hebrew nation, and from the words of Jesus Christ, the Author and Chief of the Christian religious system...

These points now being briefly established (that is regarding the deity of Christ, and the fulfillment of all that was prophesied respecting Him), I think that this position also has been made good: that the Scriptures themselves, which contained these predictions, were divinely inspired—those, namely, which had either foretold His advent, or the power of His doctrine, or the bringing over of all nations (to His obedience).

To which this remark must be added: that the divinity and inspiration both of the predictions of the prophets and of the law of Moses have been clearly revealed and confirmed, especially since the advent of Christ into the world. For before the fulfillment of those events which were predicted by them, they could not, although true and inspired by God, be shown to be so, because they were as yet unfulfilled. But the coming of Christ was a declaration that their statements were true and divinely inspired, although it was certainly doubtful before that whether there would be an accomplishment of those things which had been foretold.


Origen (AD 185 - 254)
(On First Principles, book 4 chapter 1 sections 1, 6)

Wednesday, July 2, 2014

Five Reasons Protestants Should Read the Apocrypha

(Note: This is a replay of an article originally posted in 2011.)

If you are a Catholic or Orthodox follower of Jesus you already have all the reasons you need to read the Apocrypha -- they are an essential part of your Bibles. But what about the rest of  us? The Apocrypha don't appear in most Protestant Bibles because they're felt to be uninspired. So what would move you to read a translation that does contain these books in some editions, such as the New Revised Standard Version or the Good News Bible? 

The Apocrypha is a motley collection; all sorts of writings are included. In case you are not up on your deuterocanonical literature, here is a list of the books involved:  Tobit, Judith, Additions to Esther, Wisdom of Solomon, Ecclesiasticus (or Sirach), Baruch (including the Letter of Jeremiah), Additions to Daniel (Prayer of Azariah and Song of the Three Holy Children, Susanna, and Bel and the Dragon), 1st Maccabees, and 2nd Maccabees. To these the Orthodox churches add:  3rd Maccabees, 1st Esdras, Psalm 151, Prayer of Manasseh, 4th Maccabees, and 2nd Esdras.

You don't have to believe they're inspired to take an interest in these books, though. Personally, even though I'm not Orthodox or Catholic I try to buy Bibles with the Apocrypha whenever I find one. 

Here are 5 reasons why.


Reasons

1.) It gives you an idea of what was happening between Malachi and Matthew

About 400 years elapsed between the last book of the Old Testament and the appearance of Jesus of Nazareth. The Hebrew Scriptures give a pretty continuous account from the time of Moses all the way to the last prophet (probably Malachi), and then -- nothing!  Even the later Jewish historian Josephus thought it was strange:
"It is true that our history since King Artaxerxes has been transcribed quite precisely, but this has not been considered to have the same authority as the earlier books of our ancestors, since there has not been a continuous line of prophets since that time," (Josephus, Against Apion 1.8)
Haven't you ever wondered what was going on during that time? The Apocryphal books -- some of them the very ones Josephus was referring to -- will let you peer into that mysterious time period.

2.) It was St. Paul's bedtime reading

Everyone knows that Paul quoted Greek writers liberally to make his points (see Acts of the Apostles chapter 17, verse 28 and Letter to Titus chapter 1, verse 12  for examples), but many scholars believe that he refers to some of the apocryphal books in his letters as well. Really, why shouldn't he? If he used Greek writers what would stop him from reading Jewish writers as well? 

For instance, compare these 2 verses:
Has the potter no right over the clay, to make out of the same lump one object for special use and another for ordinary use?
(Letter to the Romans chapter 9, verse 21, New Revised Standard Version).


A potter kneads the soft earth
and laboriously molds each vessel for our service,
fashioning out of the same clay
both the vessels that serve clean uses
and those for contrary uses, making all alike;
but which shall be the use of each of themthe worker in clay decides,
(Wisdom of Solomon chapter 15, verse 7, NRSV).

Not convinced? How about these two:

Who has known the Lord’s mind?   Or who has been his mentor? 
(Letter to the Romans chapter 11, verse 34, NRSV).

For who can learn the counsel of God?
Or who can discern what the Lord wills? 
(Wisdom of Solomon chapter 9, verse 13, NRSV).

And Paul may not be the only New Testament author with wide reading tastes. Check these out sometime:


Matthew 6.7 / Sirach 7.14
Matthew 27.43 / Wisdom 2.15-18
Luke 6.31 / Tobit 4.15
John 10.22 / 1st Maccabees 4.59
2nd Corinthians 9.7 / Sirach 35.10-12
Hebrews 1.3 / Wisdom 7.24-26
Hebrews 11.35 / 2nd Maccabees 7.7-9


Tobit and the angel Raphael
3.) There's some good stuff in there.

Do this for me: Curl up with a good, modern translation (the Good News Bible is good and available on the BibleGateway) of the Book of Tobit some evening and give it a read. It's a dandy little story, isn't it?  Now try Judith. A total whopper, but hard to put down, particularly if you like stories about heroic women in patriarchal cultures who save their nation singlehanded.  

Like history? First Maccabees (and then follow it up with its more colorful cousin Second Maccabees). Need some good practical advice? Try Sirach. It's like a longer, more detailed Book of Proverbs

4.) It was in most everybody's Bible until the early 1800's.

"In 1666 appeared the first edition of the Authorized Version from which the Apocrypha was omitted... In 1826 the British and Foreign Bible Society, which has been one of the principal agents in the circulation of the Scriptures throughout the world, decided never in the future to print or circulate copies containing the Apocrypha; and this decision has been carried into effect ever since," (Hastings, Dictionary of the Bible, Article "Versions, English").  

5.) Martin Luther, John Bunyan, the Geneva Bible, and the Anglican Articles of Religion speak highly of them.


Luther: "These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" (Superscription in Luther's 1534 edition of the German Bible).

Bunyan (the author of Pilgrim's Progress): "I presently went to my Bible, to see if I could find that saying, not doubting but to find it presently... Thus I continued above a year, and could not find the place; but at last, casting my eye upon the Apocrypha books, I found it in Ecclesiasticus, chap. ii. 10. This, at the first, did somewhat daunt me; because it was not in those texts that we call holy and canonical; yet, as this sentence was the sum and substance of many of the promises, it was my duty to take the comfort of it; and I bless God for that word, for it was of good to me. That word doth still ofttimes shine before my face," (Bunyan, Grace Abounding to the Chief of Sinners).

Geneva Bible: "As bokes proceding from godlie men, [they] were received to be red for the advancement and furtherance of the knowledge of the historie, and for the instruction of godlie maners," (Preface to the Apocrypha, Geneva Bible).

Anglican Articles of Religion: "And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine," (Book of Common Prayer, Articles of Religion, Article 6) .


6.) Your spiritual siblings have it in their Bibles.

Most of us Protestants, liberal and conservative alike, now realize that we are not enemies; we are comrades in arms. We all hold the same core beliefs, with or without the Apocrypha. We are unanimous on the New Testament books. 

Jesus prayed we would be one: "I’m in them and you are in me so that they will be made perfectly one. Then the world will know that you sent me and that you have loved them just as you loved me," (Gospel of John chapter 17, verses 22 - 23, CEB). That oneness is the way people will know we're part of his movement. 

Perhaps it would be good if we got a little familiar with the books our brothers and sisters value so highly.




Wednesday, February 5, 2014

Jesus is the Revelation

What does it mean to say, as Ignatius of Antioch did here two Sundays ago, and as the Christian Movement has always taught, that Jesus of Nazareth himself is the revelation? And not simply "a" revelation like the 10 Commandments or the words of the Prophets, but "the" revelation -- the ultimate revelation.

As you read through the Jewish scriptures you learn three very important things (among many). First, that God has decided to reveal himself to humans beings. He's been doing it from the very beginning (Genesis chapters 1-3) and certainly no one made him. Communicating with humans at all is a pure, raw, free choice by God.

A second thing we find is that God has revealed himself via history. We might prefer, in our theological fantasies (if there are such things), that God had imparted all of his truth in a single, dispassionate, abstract, crystal-pure burst of light. Instead what we know of God, his goals and plans, his moral standards, what he requires from us, and what we can expect from him have all been communicated to us through his words and actions on the 'stage' of historical events. The Bible is the inspired (i.e., written in a partnership of God and humans) record of those actions and what they mean. There was a time when the Bible had not been written, but there never was a time when God was not revealing himself.

Story Telling

And third, we learn that in revealing himself, God told a story. There is a story arc to the Bible. It begins with God being the origin of everything. It tells about the humans he created to reveal himself to, their disobedience of God, and the fundamental disharmony that fell on the world as a result -- a disharmony later called "sin." The story goes on to tell of a great flood in reaction to sin, and then of a man named Abraham who was selected to live up to a unique commission:

"I will use you to bless
    all the people on earth."
(Genesis 12.3, ERV) 

From there we learn of the nation descended from him with the same commission and how they ultimately failed and were crushed by foreign nations. But not before producing a singular King whose dynasty was destined to issue in a man who would rescue Israel and the world, deal with sin, proclaim a new law "written on people's hearts," and inaugurate the Kingdom of God. The one, in other words, who would finally fulfill that commission. As the 1st century neared this rescuer came to be called "Messiah" -- "the specially commissioned one," the man with ceremonial oil poured on his head, as was done to kings and priests. In Greek, Messiah is "Christ."

So when we say Jesus of Nazareth himself, in his own person, is the Christian revelation, we mean he is the climax of all that had gone before as God had revealed himself to humanity. Jesus is the spear tip of all God had been doing to set things right since the beginning of time.  Or as St. Peter realized, he is, "the Messiah, the Son of the Living God,

One Other Point

There is one other point: As Jesus went about doing his job as Messiah it became increasingly apparent that things said only of God or done only by God in the Jewish Scriptures, were being done and described of him. "Anyone who has seen me has seen the Father too," (John 14.9 ERV).  Very early on the life and actions of Jesus were realized to be those of God.  Messiah turned out to be much more than was even expected, and those who looked for him expected quite a lot.  

I've pointed out previously that the vast bulk of the Apostle's Creed is just a summary of Jesus' life. There is a reason for that.  Jesus himself  is the revelation because his words, life, death, and resurrection are the best possible way to grasp what God is really like. He is the ultimate self-revealing of God.

After 50 or 60 years of turning this over in his mind St. John described it concisely, "No one has ever seen God. The only Son is the one who has shown us what God is like. He is himself God and is very close to the Father," (John 1.18 ERV).


Monday, January 6, 2014

The Year of Reading Scripture for the First Time

Synchroblog is a little community of Christian blogs that post on a particular subject each month. This month our topic is "New Beginnings." The bloggers who published are listed at the bottom of this post for you to peruse. Visit us all! We're an interesting and eclectic group!
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I'm back from a short New Year's break, during which I've been making plans for this blog in 2014. One thing I've become rather fascinated with, and mentioned briefly in an earlier post, is the question, "What would the Scriptures sound like if they had only been discovered last year?"

What if Christianity and Judaism were just obscure sects known only from brief mentions in a few ancient writings -- until now? (I'm doing this from a Christian perspective but, of course, this idea would never work unless the Jews were also forgotten). Now their foundational documents have been discovered hidden away in dry desert caves in a remarkable state of preservation, and translated into English for the very first time.

Two thousand years of theological and scholarly jargon do not exist, nor do the traditional renderings we are comfortable with. For the first time we must puzzle out ways to express complex theological ideas that our regular Bibles represent with words like "righteousness," "justification," "sanctification," "redemption," "godliness," "resurrection." And perhaps most difficult of all, "faith," "hope," and "love."

Easy to Read

So my resolution this year is to try to read the hoary old Book with fresh eyes. To assist me in this I'll be using a remarkable but little-known translation called the Easy-to-Read Version -- or ERV for short -- put out by the Bible League International (home of the World Bible Translation Center). The ERV will be my standard translation on this blog for the next year.  It's available on Bible Gateway if you'd like to try it too.

The ERV is translated for people who speak English at approximately a 4th grade level. (It actually got its start as a Bible specifically translated for the deaf community. That version and the ERV are separate projects now, and The English Version for the Deaf can be found here). Unlike most other Bibles for people with limited English skills, the ERV scholars don't use an artificially limited vocabulary. The Basic Bible is a good example of that, using a list of 850 words plus some "special Bible words." Instead the ERV tries to use the natural vocabulary and grammatical constructions that you'd use to convey the meaning to a 10 year old. That doesn't mean though that certain concepts are hidden because they're too "adult." Adam still "has sexual relations with his wife Eve," and "she still becomes pregnant and gives birth," for instance (Book of Genesis chapter 4 verse 1, ERV), just like us modern day folks.

I'll probably write a full review of the ERV later in the year, after I've used it more. Easy reading though it may be, I'm also finding it to be an accurate, well-done translation.

For my purposes though the main advantage of the Easy-to-Read Version is that it cuts me off from traditional religious language when I read Scripture. Perhaps it will help a few scales fall from my eyes that I didn't know were there.

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Her are the posts from this Synchroblog:

Jen Bradbury - Enough
Abbie Watters - New Beginnings
Cara Strickland - Bursting
Done With Religion – A New Year, A New Beginning
Kelly Stanley - A Blank Canvas
Dave Criddle - Get Some New Thinking
David Derbyshire - Changed Priorities Ahead
K W Leslie - Atonement
Michelle Moseley - Ends and Beginnings
Matthew Bryant - A New Creation
Edwin Pastor Fedex Aldrich - Foreclosed: The beginning of a new dream
Jennifer Clark Tinker - Starting a New Year Presently
Loveday Anyim - New Year New Resolutions
Amy Hetland - New Beginnings
Phil Lancaster – New Beginnings
Mallory Pickering – Something Old, Something New
Margaret Boelman – The Other Side of Grief

Kathy Escobar - One Image