Spiritual Beings

 

Today, on Halloween, we will learn more about the realm of spiritual beings, which is a complex subject within Judeo-Christian theology, spanning a diverse array of entities, including angels, demons, and other celestial beings. The nature, hierarchy, and functions of spiritual beings through the lens of Biblical scripture will be examined. The discussion will be rooted in Protestant Evangelical Biblical perspectives, emphasizing the sovereignty of God and the eschatological victory of Christ.

Old Testament Unveiling

The Old Testament offers a rich tapestry of spiritual beings, portraying a structured heavenly host serving Yahweh. Cherubim and Seraphim are among the notable entities, with distinct roles such as guarding the Garden of Eden (Genesis 3:24, ESV) and proclaiming God’s holiness (Isaiah 6:1-7, ESV), respectively. The Hebrew term כְּרוּבִים "Keruvim" and שְׂרָפִים "Seraphim" indicate their unique functions and statuses within the heavenly hierarchy.

New Testament Revelation

The New Testament further unveils the realm of spiritual beings, with a particular emphasis on angelic and demonic entities. It delineates the battle between these forces and their interactions with humanity, as depicted in the narrative of Christ’s temptation (Matthew 4:1-11, ESV). The Greek term δαίμων "daimon" is used to describe demonic entities, signifying their malevolent nature.

The Divine Council

The Bible discusses the concept of the Divine Council, a heavenly assembly presided over by God. Drawing from Psalm 82 (ESV) and 1 Kings 22:19-23 (ESV), a structured heavenly hierarchy is described, illuminating the interplay between Yahweh and lesser spiritual beings. The Hebrew term אֱלֹהִים "Elohim" is used in a plural sense to describe the members of the Divine Council, emphasizing their subordinate status to Yahweh. The "host of heaven" standing on either side of the Lord's throne indicates a structured heavenly hierarchy. These beings participate in the council's deliberations, offering various suggestions for executing God's will.

"God has taken his place in the divine council; in the midst of the gods he holds judgment." - (Psalm 82:1, ESV).

"And Micaiah said, 'Therefore hear the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left; and the Lord said, "Who will entice Ahab, that he may go up and fall at Ramoth-gilead?" And one said one thing, and another said another. Then a spirit came forward and stood before the Lord, saying, "I will entice him." And the Lord said to him, "By what means?" And he said, "I will go out, and will be a lying spirit in the mouth of all his prophets." And he said, "You are to entice him, and you shall succeed; go out and do so."' - 1 Kings 22:19-23 (ESV)

Angelic and Demonic Realms

There are distinctions between angelic and demonic entities, understanding their functions, ranks, and influences upon earthly realms. A profound understanding of spiritual warfare from a Biblical perspective, drawing from Ephesians 6:10-18 (ESV) and Daniel 10:13 (ESV) to highlight the cosmic struggle. 

Angelic Entities: Functions and Ranks

Angels, or מַלְאָךְ "mal'akh" in Hebrew, serve as messengers and ministers of God. Their primary function is to execute the will of God, as seen in numerous Biblical accounts such as the annunciation to Mary (Luke 1:26-38, ESV) and the protection of Daniel in the lion's den (Daniel 6:22, ESV).

In terms of ranks, angels are often categorized into different orders, including Cherubim, Seraphim, and Archangels. Cherubim are guardian figures, notably placed at the entrance of the Garden of Eden (Genesis 3:24, ESV). Seraphim are beings that proclaim the holiness of God, as depicted in Isaiah 6:1-7 (ESV). Archangels like Michael have a more combative role, as seen in the battle against demonic forces in Daniel 10:13 (ESV) and Revelation 12:7-9 (ESV).

Ezekiel's Vision of a Spiritual Being

The "Ophanim" appears in the vision of the prophet Ezekiel. The term "Ophanim" is derived from the Hebrew word אוֹפַנִּים "Ophanim," meaning "wheels." These beings are described in the first chapter of the book of Ezekiel:

"As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches moving to and fro among the living creatures. And the fire was bright, and out of the fire went forth lightning. And the living creatures darted to and fro, like the appearance of a flash of lightning. Now as I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl. And the four had the same likeness, their appearance and construction being as it were a wheel within a wheel. When they went, they went in any of their four directions without turning as they went. And their rims were tall and awesome, and the rims of all four were full of eyes all around" (Ezekiel 1:13-18, ESV).

The Ophanim are depicted as having eyes all around, signifying their all-seeing nature. They are closely associated with the Cherubim and are part of the complex vision of God's throne-chariot (Merkavah). Their primary function appears to be that of bearing the throne of God, and they move in perfect harmony with the Cherubim, who are also part of this heavenly vision.

Demonic Entities: Functions and Ranks

Demonic entities, often referred to as שֵׁדִים "shedim" in Hebrew or δαίμονες "daimones" in Greek, are spiritual beings that oppose God's will and seek to harm humanity. Their primary function is to deceive, tempt, and afflict humans, as evidenced in the temptation of Christ (Matthew 4:1-11, ESV) and the affliction of the demon-possessed man in Mark 5:1-20 (ESV).

In terms of ranks, the Bible speaks less explicitly about a hierarchical structure among demonic entities. However, Ephesians 6:12 (ESV) refers to "rulers," "authorities," "cosmic powers," and "spiritual forces of evil," suggesting a certain level of organization. These entities were originally part of God's heavenly host but chose to rebel, thereby becoming adversaries to God's plan.

Earthly Influences

Both angelic and demonic entities exert influence upon earthly realms. Angels act as protectors, guides, and messengers, intervening in human affairs to execute divine will. Demonic entities, conversely, seek to sow discord, deceive, and lead humans away from God. Their influence often manifests through spiritual warfare, a concept elaborated in Ephesians 6:10-18 (ESV).

"Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints," Ephesians 6:10-18 ESV.

The distinctions between angelic and demonic entities are not merely categorical but extend to their functions, ranks, and influences upon earthly realms. While angels serve as divine messengers and protectors, demonic entities act as adversaries to God's will. Understanding these distinctions is crucial for a nuanced comprehension of spiritual warfare and the broader cosmic struggle between good and evil.

The Sovereignty of God

The sovereignty of God over all spiritual beings is a cardinal doctrine, affirming the supremacy of Yahweh amidst the celestial hierarchy. This is evident in passages like Colossians 1:16 (ESV), which asserts that all things were created by and for Christ, including thrones, dominions, rulers, and authorities.

The Fall of Rebel Beings

The narrative of rebel spiritual beings, led by Satan, and their consequent fall encapsulates the struggle between good and evil. This is embodied in Isaiah 14:12-15 (ESV) and Ezekiel 28:12-19 (ESV), which describe the pride and downfall of these entities.

Theological and Eschatological Implications

Theodicy and Spiritual Warfare: Theodicy is the defense of God's goodness and omnipotence in view of the existence of evil. The existence and activities of evil spiritual beings contribute to the theodicy discourse, offering a framework to comprehend the presence of evil and suffering within a sovereign God’s creation. Augustine's "City of God" provides early Church perspectives on this issue.

Eschatological Victory

The eschatological victory of Christ over all rebellious spiritual entities, as depicted in Revelation 20:10 (ESV), underscores the ultimate triumph of good over evil, encapsulating the hope and assurance of the consummated Kingdom of God.

Conclusion

The inquiry into the realm of spiritual beings results in a rich theological and doctrinal discussion. Our understanding of a structured heavenly hierarchy, the dynamics of spiritual warfare, and the eschatological triumph of Christ over evil spiritual entities fosters a deeper comprehension of the cosmic drama unfolding within the Biblical narrative. These concepts anchor our understanding within a framework that upholds the sovereignty and redemptive plan of God amidst the myriad of spiritual beings. It is critical to overcoming our struggles with Spiritual Warfare with God's help.

charles.l.jewell.jr@gmail.com

Discipleship and Fasting

 

Fasting, a practice entailing voluntary abstention from food, drink, or both for a spiritual purpose, finds its roots deeply embedded within the Judeo-Christian tradition. It is employed both as an act of penance and a vehicle for spiritual enlightenment and closeness to the Divine. This essay endeavors to explore the theological underpinnings of fasting within a Protestant Evangelical framework, expounding on the scripture and its interpretations while drawing upon ancient and contemporary ecclesiastical discourses.

Biblical Foundations of Fasting

Old Testament Prescriptions

The Old Testament provides numerous instances of fasting as a manifestation of humility, penitence, or earnest supplication before God. Noteworthy examples include the fasts of Moses (Exodus 34:28), David (2 Samuel 12:16), and Nineveh (Jonah 3:5-10).

Yom Kippur

The Day of Atonement (Yom Kippur) is the most significant fast in the Old Testament, wherein the Israelites were commanded to "afflict" themselves (Leviticus 16:29-31; 23:27-32). The Hebrew term 'innah' (to afflict) encompasses fasting as a means of self-affliction (Leviticus 23:27).

New Testament Exhortations

The New Testament narratives build upon the established practice of fasting, illustrating its role in the life of Christ and the early Church.

The Book of Isaiah, a significant prophetic text in the Hebrew Bible, contains a notable discussion on fasting, particularly in Chapter 58. This chapter presents a detailed exposition of the nature of acceptable fasting in the eyes of Yahweh, juxtaposed against the superficial fasting practices of the Israelites of the time.

The True Fast (Isaiah 58:3-7)

Superficial Fasting Rebuked (Isaiah 58:3-5)

The people of Israel query why their fasts have gone unnoticed by God. Yahweh, through the prophet Isaiah, rebukes their superficial fasting which is devoid of humility and contrition. They fast for strife and debate, and to strike with a wicked fist. The fast they choose is not one that makes their voice heard on high, but is hypocritical, performed for show, and it results in oppression and quarreling.

The Acceptable Fast (Isaiah 58:6-7)

God delineates the characteristics of an acceptable fast, which includes:

1. Loosing the bonds of wickedness.
2. Undoing the heavy burdens.
3. Letting the oppressed go free.
4. Breaking every yoke.
5. Sharing bread with the hungry.
6. Bringing the homeless poor into one's house.
7. Covering the naked.

In this passage, fasting is not merely a physical abstention from food but is integrally linked with acts of justice, mercy, and compassion.

The Promise of Blessing (Isaiah 58:8-14)

Blessings for Obedience (Isaiah 58:8-12)

Yahweh promises that if the Israelites practice the true fast, their light will break forth like the morning, and their healing shall spring forth speedily. The righteous actions accompanying a true fast will lead to Yahweh’s guidance, satisfaction, and strength. They will be like a watered garden, and they shall build up the ancient ruins and raise up the foundations of many generations.

Honoring the Sabbath (Isaiah 58:13-14)

This section, while not directly related to fasting, continues the theme of sincere religious observance, emphasizing the observance of the Sabbath, which is akin to the proper observance of fasting in its requirement for heartfelt obedience rather than mere ritual.

Isaiah provides a rich theological narrative surrounding fasting. It points out a central tenet of biblical fasting - that it must be conducted with a genuine heart aimed at social justice, personal humility, and obedience to God’s commandments. The discourse in Isaiah 58 serves as a profound evangelical touchstone, urging believers towards a form of fasting that transcends mere ritual to encompass a life of justice, mercy, and humble walking with God. This understanding of fasting is not only a reflection of personal piety but a manifestation of God’s kingdom ethic on earth. Through engaging in such biblically-endorsed fasting, believers are expected to reflect the heart of God towards the oppressed, the hungry, and the needy, embodying the love and righteousness of Christ in their lived experience. 

Jesus’ Fasting

The Gospel accounts elucidate Jesus' 40-day fast in the wilderness as a period of spiritual preparation and confrontation with temptation (Matthew 4:1-11; Luke 4:1-13).

Apostolic Practice

The Acts of the Apostles and the Pauline Epistles depict fasting as a communal practice in pivotal moments such as the commissioning of Barnabas and Saul (Acts 13:2-3) and Paul’s personal fasts recorded in 2 Corinthians 6:5 and 11:27.

Theological Implications of Fasting

Fasting as Penance and Humility

Fasting serves as an outward expression of inner repentance and humility. By curbing physical desires, individuals are believed to foster spiritual receptivity and reliance upon God (Joel 2:12-13).

Fasting as Communion

The act of fasting can also be viewed as a means to commune more deeply with God, to seek His guidance or intervention.

Eschatological Significance

Jesus’ teachings in Mark 2:18-20 posited fasting within an eschatological framework, associating it with a longing for the eschaton and thus portraying fasting as a form of living in earnest anticipation of the Kingdom of God.

The Church's Perspective on Fasting

Early Church Fathers

The Ante-Nicene and Nicene Fathers, such as Augustine of Hippo and John Chrysostom, endorsed fasting as a means to combat sin and cultivate virtue, albeit with different emphases.

Reformation and Post-Reformation Views

The Reformation brought about a critique of ritualistic fasting, yet figures like Martin Luther and John Calvin acknowledged the value of fasting when undertaken with a correct understanding of its spiritual significance.

Contemporary Evangelical Practice

Fasting as a Disciplined Practice

Modern Evangelical circles often emphasize fasting as a disciplined practice that augments prayer, cultivates spiritual discipline, and enables believers to experience a deeper communion with God.

Challenges and Critiques

The potential legalism and ritualism associated with fasting are concerns within Evangelical circles, necessitating a balanced, Biblically grounded approach to the practice.

Fasting embodies a profound expression of piety, a means to cultivate a deeper spiritual rapport with God, and it is critical to discipleship. Its theological and ecclesiastical nuances invite a rich discourse on the interplay between corporeal austerity and spiritual edification, underscoring the enduring relevance of this ancient practice within contemporary Christian spirituality.

charles.l.jewell.jr@gmail.com

The Need to Read Scripture Daily

 

The Christian endeavor for spiritual edification and the quest for theological truth inherently necessitates an intimate engagement with the Holy Scriptures. This post, a continuation of the theme of discipleship, explores the evangelical emphasis on daily scripture reading, underscoring the doctrinal pillars of Sola Scriptura and the Bible's infallibility and inerrancy. The discourse further delves into the Johannine Logos, illustrating the intrinsic connection between the Divine Word incarnate and the written Word.

The Need for Daily Scripture Reading

The daily reading of scripture is not a mere religious exercise but a vital practice for nurturing the believer's spiritual life and fostering a deeper understanding of God's will. This habitual engagement paves the way for discernment, moral living, and a profound relationship with the divine.

Spiritual Edification

Through the daily reading of Scripture, believers are edified and grow in their faith. The apostle Paul articulates this in 2 Timothy 3:16-17 (ESV), stating that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

Discernment and Moral Living

The psalmist affirms the role of Scripture in guiding moral living, remarking, “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, ESV).

 

Sola Scriptura: Scripture Alone as the Rule of Faith

The doctrine of Sola Scriptura posits that the Bible alone is the authoritative source of divine revelation and the rule of faith and practice for the Christian.

Historical Underpinning

The Protestant Reformation championed this doctrine against the backdrop of ecclesiastical abuses and the quest for a return to scriptural authority.

Theological Implications

Sola Scriptura underscores the sufficiency and the exclusivity of Scripture as the divinely ordained conduit for theological truth.

The Doctrine of Inerrancy and Infallibility

The evangelical assertion of the Bible’s inerrancy and infallibility underlines its divine origin, entire trustworthiness, and absolute authority in matters of faith and life.

Definition and Distinction

Inerrancy denotes the absence of error in the original manuscripts, while infallibility asserts the Bible's incapacity to mislead in doctrinal matters.

Theological Significance

The doctrine enhances confidence in Scripture as the unadulterated word of God, fostering a robust theological framework for Christian living and discourse.

The Johannine Logos

The prologue of the Gospel according to John introduces Jesus Christ as the Logos – the Word incarnate. This conceptualization bridges the divine and the written word, enriching the Christian understanding of Scripture.

The Logos as Divine Communication

John 1:1-14 (ESV) presents the Logos as God and the ultimate revelation of divine truth.

Implication for Scriptural Engagement

The recognition of Jesus as the Logos underscores the indispensability of engaging with Scripture to comprehend the fullness of divine revelation.

Jesus and the Utility of Scriptural Knowledge

Jesus' temptation at the mount, as documented within the Synoptic Gospels, unveils a profound theological and practical lesson on the imperativeness of Scriptural literacy. The episode not only unveils the Messianic identity of Jesus but also accentuates the indispensable role of Scripture in combating spiritual adversity. This essay endeavors to elucidate the importance of knowing Scripture as exemplified by Jesus during His temptation, exploring its significance for contemporary Christian praxis.

The temptation story occurs after Jesus' baptism, presenting a seminal moment of spiritual confrontation and Divine affirmation.

Biblical Account

The Synoptic Gospels provide a harmonious account of Jesus’ temptation by the devil, where Jesus retorts each temptation with Scriptural rebuttals (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, ESV).

The Wilderness Setting

The wilderness, emblematic of spiritual desolation and testing, serves as the backdrop for this momentous encounter.

Christological Significance

The episode reveals profound Christological implications, affirming Jesus' Messianic identity and His unwavering obedience to the Divine will.

Messianic Temptation

The temptations directed at Jesus are not mere enticements to sin but a challenge to His Messianic mission.

Jesus’ Scriptural Rejoinders

Jesus’ unyielding responses, grounded in Deuteronomic texts, underscore His total allegiance to God’s Word and mission.

The Primacy of Scriptural Literacy

Jesus’ adept use of Scripture during His temptation elucidates the intrinsic value of Scriptural literacy.

Scripture as a Weapon

Jesus employs Scripture as a potent weapon to counter the adversary’s temptations, epitomizing the apostle Paul’s depiction of the Word of God as the "sword of the Spirit" (Ephesians 6:17, ESV).

Scripture as a Guide

The apt Scripture selections by Jesus reflect a profound understanding and discernment of God’s Word, which guided His responses to the temptations.

Implications for Contemporary Christian Believers

The temptation narrative propounds a model for believers today on the necessity of Scriptural literacy.

Spiritual Armament

Like Jesus, believers are equipped with the spiritual armament of Scripture to confront and overcome temptations and adversities.

Theological Discernment

Scriptural literacy fosters theological discernment, enabling believers to navigate the complexities of faith and moral life. 

Paul About Scripture

The Apostle Paul’s writings exude a profound reverence for the Scriptures, affirming their divine origin and instrumental role in the life of the believer.

Divine Inspiration

In his epistle to Timothy, Paul articulates the divine inspiration of Scripture, stating, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (2 Timothy 3:16, ESV).

Utility for Teaching and Correction

Paul underscores the integral role of Scripture in teaching, correction, and nurturing righteousness within the believer, establishing it as a foundational resource for Christian living and ecclesiastical instruction.

Peter About Scripture

Peter's epistles reflect a complementary view, emphasizing the prophetic nature of Scripture and warning against its misinterpretation.

Prophetic Utterance

Peter affirms the prophetic essence of Scripture, stating, "no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:20-21, ESV).

Guard Against Misinterpretation

In recognizing the divine origin of Scripture, Peter admonishes against its distortion, a stance evoking a call for interpretive diligence and ecclesiastical accountability.

Theological Synthesis

An examination of the apostolic writings reveals a coherent theological framework underscoring the divine inspiration, authoritative nature, and the utilitarian value of Scripture.

Authority and Inerrancy

The apostles’ recognition of the divine origin of Scripture innately propagates its authority and inerrancy, aligning with the evangelical doctrine of Sola Scriptura.

Ecclesiastical Implications

The apostolic emphasis on scriptural authority establishes a blueprint for ecclesiastical (church) governance, doctrinal orthodoxy, and spiritual edification.

Legacy and Contemporary Relevance

The apostolic inscriptions on Scripture continue to resonate within contemporary evangelical discourse, reinforcing the indispensability of Scripture as the rule of faith.

Modern Evangelicalism

The Petrine and Pauline doctrines on Scripture remain pivotal in shaping modern evangelical thought, fostering a robust theological tradition rooted in scriptural authority.

Ecclesiastical Practice

The apostolic emphasis on scriptural authority engenders a framework for ecclesiastical practice, highlighting the centrality of Scripture in theological education, pastoral care, and moral instruction.

Conclusion 

The Mount of Temptation narrative encapsulates a monumental lesson on the exigency of Scriptural literacy as demonstrated by Jesus. His adept use of Scripture in countering the temptations exemplifies not only His divine sonship but also the indelible power and guidance imbibed in God's Word. For contemporary believers, this narrative accentuates the need for a diligent engagement with Scripture, which serves as both a formidable weapon against spiritual adversities and a wellspring of wisdom for navigating the pilgrim journey of faith. Through a sustained engagement with Scripture, believers are not only rooted in the historical faith but are also equipped for the manifold challenges that traverse the Christian journey, thus affirming the enduring relevance of the temptation narrative for Christian spirituality and praxis.

The apostolic contributions of Peter and Paul provide a rich theological repository elucidating the doctrine of scriptural authority. Their writings, deeply embedded within the evangelical tradition, continue to engender a profound reverence for Scripture, asserting its divine origin, prophetic nature, and enduring relevance for both personal and communal faith practice. The legacy of the apostolic discourse on Scripture indubitably shapes the contours of evangelical thought and ecclesiastical life, beckoning a continual engagement with the sacred text as the wellspring of Christian doctrine and the guidepost for faith and practice. 

An emphasis on daily scripture reading, aligned with the doctrines of Sola Scriptura and inerrancy, fosters a robust theological framework. The Johannine Logos further illuminates the profound nexus between the Divine Word and the written Word, beckoning believers toward a diligent and reverent engagement with Scripture. Through such engagement, the Christian is not only nurtured spiritually but also anchored in the unchanging truth of God’s revelation.

charles.l.jewell.jr@gmail.com

The Need to Pray Without Ceasing

 

As we continue on the theme of discipleship, today we will address the Biblical mandate to "pray without ceasing," as presented in 1 Thessalonians 5:17 (ESV) beckons a profound engagement within the spiritual discourse. It encapsulates an ideal of perpetual communion with the Divine, fostering a life entwined with the spiritual realm whilst navigating the temporal.

Christian discipleship, as a transformative journey towards embodying Christ-like attributes, commands a robust engagement in prayer. The spiritual discipline of prayer is not merely a devotional act but a fundamental pillar that undergirds discipleship.

Theological Underpinning

The text, 1 Thessalonians 5:17, succinctly instructs believers to "pray without ceasing." The Greek phrase, ἀδιαλείπτως προσεύχεσθε "adialeiptōs proseuchesthe," underscores a continual, uninterrupted engagement in prayer. The Apostle Paul, in delivering this mandate, unveils a spiritual ethos of constant reliance and communion with God, which is fundamental for Christian living. This paradigm of prayer transcends the superficial engagement of sporadic utterances, beckoning a deeper, continual dialogue with the Divine.

Practical Modalities

Practical observance of unceasing prayer does not imply an incessant verbal articulation but rather a state of heart and mind perpetually attuned to God. It encourages a reflexive turning to God in every circumstance, fostering a consciousness of God's presence and active involvement in the believer's life. Unceasing prayer is an acknowledgment of God's sovereignty, a continual yielding to His will, and a perpetual communion that shapes one's thoughts, actions, and reactions.

The Power of Prayer

The Gospel of Mark presents an intriguing narrative where Jesus’ disciples, despite their prior experience, falter in exorcising a demon, which Jesus later cast out effortlessly. This narrative, located in Mark 9:14-29 (ESV), encapsulates a profound teaching on the indispensable role of prayer as a channel through which divine power is manifested. This essay seeks to delve into the theological and practical implications of Jesus’ assertion on the necessity of prayer to access divine power, utilizing the incident of exorcism as a paradigm.

Mark 9:14-29

And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. And he asked them, "What are you arguing about with them?" And someone from the crowd answered him, "Teacher, I brought my son to you, for he has a spirit that makes him mute. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able." And he answered them, "O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me." And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. And Jesus asked his father, "How long has this been happening to him?" And he said, "From childhood. And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us." And Jesus said to him, "'If you can'! All things are possible for one who believes." Immediately the father of the child cried out and said, "I believe; help my unbelief!" And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, "You mute and deaf spirit, I command you, come out of him and never enter him again." And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, "He is dead." But Jesus took him by the hand and lifted him up, and he arose. And when he had entered the house, his disciples asked him privately, "Why could we not cast it out?" And he said to them, "This kind cannot be driven out by anything but prayer. 

Mar 9:14-29 (ESV)

In the scripture, Jesus’ disciples encounter a formidable challenge in exorcising a demon afflicting a young boy. When Jesus is apprised of their inability, He rebukes the unbelief pervasive among the crowd and His disciples, then proceeds to cast out the demon. The disciples, intrigued and probably embarrassed by their impotence, inquire about their failure to which Jesus responds, “This kind cannot be driven out by anything but prayer” (Mark 9:29, ESV).

Theological Implications

Prayer as a Means of Divine Engagement:

The narrative accentuates prayer as a means through which believers engage the divine realm. Jesus’ statement underscores the primacy of prayer as a conduit through which divine power flows to overcome the forces of darkness.

Faith and Prayer:

The juxtaposition of the disciples’ failure and Jesus’ ease in exorcising the demon highlights the correlation between faith and prayer. It subtly hints at a profound truth that prayer nurtures faith, which in turn, facilitates the manifestation of divine power.

Prayer as a Spiritual Discipline:

Jesus’ response, albeit terse, underscores prayer as a spiritual discipline that believers must cultivate to navigate the spiritual warfare they are inevitably part of.

Practical Lessons for Believers Today

Dependency on Divine Power

The narrative enjoins believers to a life of dependency on divine power rather than human abilities. The disciples’ inability to cast out the demon underscored their need for a deeper engagement in prayer, to access the divine power requisite for such spiritual confrontations.

Prayer as a Vehicle for Spiritual Authority

The exercise of spiritual authority over demonic forces, as exemplified by Jesus, is significantly hinged on a robust life of prayer. Jesus’ ease in casting out the demon exemplifies the spiritual authority accessible through prayer.

Continuous Spiritual Development

The incident beckons believers to a continuous spiritual development, where prayer is not an occasional endeavor but a lifestyle that fosters spiritual growth, enhancing their capacity to manifest divine power.

Significance in Christian Life

The practice of unceasing prayer cultivates a profound spiritual discernment, enabling believers to navigate life’s vicissitudes with divine wisdom. It fosters a resilient faith, nurtures the fruit of the Spirit, and engenders a transformative sanctification process. Moreover, it constructs a vibrant spiritual community bonded by a shared engagement in unceasing prayer, thus fulfilling the ecclesial call to corporate spirituality.

Prayer, in its essence, cultivates a profound relationship between the disciple and God, fostering a life of obedience, humility, and trust. It serves as a conduit through which divine grace flows, empowering disciples to overcome sin, endure trials, and engage in effective ministry. Moreover, prayer engenders a communal spirituality, fostering a sense of unity and corporate mission among disciples.

Furthermore, prayer provides a platform for divine guidance and wisdom, indispensable in making disciples and advancing God’s kingdom on earth. It aligns a disciple’s heart with God’s heart, thereby propelling them towards fulfilling the Great Commission as stipulated in Matthew 28:18-20 (ESV).

Ecclesiastical Reflections

Historically, the Church Fathers, like Origen and John Chrysostom, expounded on the essence of unceasing prayer. Origen posited that it signifies a state of being where the soul is constantly lifted to God. John Chrysostom echoed similar sentiments, highlighting the transformative power of continual prayer in aligning one’s will with the Divine.

The role of prayer in Christian discipleship is crucial. It forms the spiritual sinews that bind the disciple to the divine, facilitating a transformative journey toward spiritual maturity and effective ministry. The biblical tenets, corroborated by historical ecclesiastical insights, underscore prayer as an indispensable practice in nurturing a disciple’s spiritual growth, communal unity, and mission. Thus, a robust engagement in prayer is imperative for authentic Christian discipleship, fostering a vibrant faith that resonates through the corridors of time and eternity.

Unceasing prayer, as mandated in 1 Thessalonians 5:17, is not merely a doctrinal precept but a vital spiritual discipline, entailing a ceaseless communion with God. It is instrumental in fostering a sanctified life, resilient faith, and a spiritually edifying community. Ecclesiastical insights further amplify the profound significance and practical modalities of adhering to this divine mandate, thus enriching the theological discourse on unceasing prayer within contemporary Christian praxis.

charles.l.jewell.jr@gmail.com

Discipleship: Emulating Christ

 

Discipleship plays a pivotal role in defining the relationship between Jesus Christ and His followers. This transformative journey, exemplified by the Twelve Apostles, underscores the ultimate goal for believers: to conform to the image of Jesus Christ. This Blog post explores the concept of discipleship, using the relationship between Jesus and the Twelve Apostles as a foundational model and elucidating the implications for contemporary believers in their pursuit of Christ-likeness.

Discipleship Defined

The term "disciple" originates from the Greek word μαθητής "mathētēs," signifying a learner or follower. In the context of the New Testament, it primarily refers to those who adhered to the teachings and example of Jesus Christ. Discipleship, therefore, encompasses both the process of learning and the commitment to emulate the Master's life.

The Call and Response of the Twelve

The Gospels narrate the call of the Twelve Apostles in a manner that underscores the immediacy and totality of their response. Whether it was Peter and Andrew leaving their nets (Matthew 4:18-20) or Matthew abandoning his tax booth (Matthew 9:9), their immediate and unequivocal response embodies the essence of discipleship. This initial act of leaving behind their former lives was the beginning of a transformative journey characterized by intimate fellowship with Jesus, witnessing His miracles, and internalizing His teachings.

The Training and Formation of the Apostles

Jesus' method of discipleship was deeply relational and experiential. The Twelve were not merely passive recipients of knowledge; they were actively engaged in the mission. They were sent out to preach, heal, and cast out demons (Mark 6:7-13), participating in the very works of their Master. However, their formation was also marked by moments of misunderstanding, failure, and correction. Instances like Peter's rebuke by Jesus (Matthew 16:23) or the disciples’ argument about greatness (Luke 22:24-26) highlight their human frailties. Yet, Jesus used these moments for instruction and character formation, steering them towards the path of humility, servanthood, and self-sacrifice.

The Ultimate Goal: Transformation into Christ's Image

The Apostle Paul, though not one of the original Twelve, captures the essence of discipleship in his epistles. He writes, "For those whom He foreknew He also predestined to be conformed to the image of His Son" (Romans 8:29, ESV). This transformation is not merely moral or behavioral but involves a deep inner renewal. As believers behold the glory of Christ, they are "transformed into the same image from one degree of glory to another" (2 Corinthians 3:18, ESV). The lives of the Apostles, post-Pentecost, bear testimony to this transformative power. The once-impulsive Peter becomes a pillar of the early church, and the skeptical Thomas takes the Gospel to distant lands.

Implications for Contemporary Believers

The discipleship model established by Jesus and the Twelve Apostles serves as a timeless paradigm. Contemporary believers are called to a similar journey of intimate fellowship with Christ, active participation in His mission, and continuous inner transformation. In a world replete with distractions and competing ideologies, the path of discipleship calls for unwavering commitment, perseverance, and reliance on the Holy Spirit.

The Church's Role in Discipleship

The Church, as the Body of Christ, occupies a central position in the spiritual formation of believers. It serves as a nexus for discipleship, facilitating the training and equipping of the saints for the work of ministry. The imperative for the Church to remain Biblically centered cannot be overstated, as it provides the foundation upon which genuine discipleship is built. 

Discipleship, at its core, is the process of becoming more like Christ. The Church, described metaphorically as the "Body of Christ" (1 Corinthians 12:27, ESV), plays an instrumental role in this transformative journey. It provides a communal context where believers can be nurtured, corrected, encouraged, and matured in their faith. As members of one body, believers are interconnected, with each part playing a specific role in the growth and edification of the whole (Ephesians 4:16).

Training and Equipping: A Mandate for the Church

Paul, in his letter to the Ephesians, elucidates the Church's role in the maturation of believers: "And He gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ" (Ephesians 4:11-12, ESV). This passage underscores a dual purpose: equipping the saints and building up the body. The Church, through its leadership and structure, is mandated to provide sound doctrinal teaching, opportunities for spiritual exercises, and avenues for service. This multi-faceted approach ensures that believers are not only well-informed but are also actively applying and living out their faith.

The Believer's Need for a Biblically-Centered Church

The foundation of authentic discipleship is the Word of God. A Church that drifts from the Biblical moorings risks diluting the potency of its discipleship efforts. The Scriptures serve as the ultimate standard of truth, providing guidance, correction, and instruction in righteousness (2 Timothy 3:16). A Biblically centered Church emphasizes the diligent study of the Word, ensuring that its teachings permeate every aspect of its ministry. Such a Church stands as a beacon of truth in a shifting cultural landscape, calling believers back to the timeless truths of the Gospel.

Furthermore, in an age of proliferating ideologies and diverse worldviews, the Church's role as the guardian of Biblical truth becomes even more critical. By remaining anchored to the Scriptures, the Church can effectively address contemporary issues, providing answers that are both relevant and rooted in eternal principles.

The Church's role in discipleship is multi-dimensional, encompassing training, equipping, and maintaining a steadfast commitment to Biblical truth. As believers gather under the banner of the Church, they are not merely attending a religious institution; they are participating in a divinely ordained process of transformation. The Church, when Biblically centered, stands as a formidable force, shaping generations of believers into the image of Christ, ready to engage the world with the life-changing message of the Gospel.

Discipleship, as exemplified by Jesus Christ and the Twelve Apostles, is a transformative journey leading believers toward Christ-likeness. It is a holistic process, engaging the mind, heart, and will of the disciple. As contemporary believers embrace this path, they are not merely adhering to a set of doctrines but are being reshaped into the image of their Master, reflecting His character, love, and grace to a watching world.

charles.l.jewell.jr@gmail.com

Jesus' Sermon on the Mount of Beatitudes

 

The Sermon on the Mount, recorded in the Gospel of Matthew chapters 5-7, remains one of the most influential and profound teachings in the Christian faith. Within its passages, Christ outlines the ethics, virtues, and behaviors expected of His followers. This sermon is not just a moral guide but an exposition of the nature of the Kingdom of God and the requisite righteousness that surpasses that of the Pharisees.

Geographical Overview

The Mount of the Beatitudes is located on the northwestern shore of the Sea of Galilee. Situated between Capernaum and Gennesaret, this area is characterized by rolling hills and a gentle slope that descends towards the sea. The natural amphitheater-like configuration of the landscape would have made it an ideal location for large crowds to gather and hear a speaker, as sound would naturally carry down the slope. The region enjoys a mild climate, with the fertile land supporting a variety of flora and fauna, thus painting a picturesque backdrop for Jesus' profound teachings.

Historical Significance

The Mount of the Beatitudes has long been venerated as the traditional site. The 4th-century pilgrim Egeria mentioned visiting a sanctuary there, indicating early Christian recognition of its significance1. In the 20th century, a Roman Catholic chapel was erected on the mount, further commemorating the location.

The selection of this site for such a pivotal teaching is also noteworthy in the broader context of Jesus' ministry. The Sea of Galilee region, with its fishing villages and trade routes, was central to His activities. The choice of a mount or elevated location resonates with the tradition of prophets and teachers in ancient Israel, who often delivered significant messages on mountains or high places, symbolizing closeness to God.

The Mount of the Beatitudes, with its serene environment overlooking the Sea of Galilee, evokes contemplation and reflection. In this context, the Beatitudes' opening – "Blessed are the poor in spirit" (Matthew 5:3, ESV) – gains additional layers of meaning. The elevated location serves as a metaphor for spiritual elevation, a rising above worldly concerns to embrace the values of the Kingdom of God.

Furthermore, the mount's location near the Sea of Galilee is emblematic of Jesus' ministry's dual nature. While He spoke of heavenly matters and spiritual truths, He was also deeply engaged with the everyday lives of the people, many of whom were fishermen and common folk from the surrounding villages.

Beatitudes: The Kingdom’s Paradoxical Blessings

The Sermon commences with the Beatitudes (Matthew 5:3-12). In these verses, Jesus presents a series of paradoxical blessings. Those whom the world might perceive as unfortunate or weak—such as the poor in spirit, mourners, and the meek—are declared blessed. The Greek word used here is μακάριοι "makarioi," denoting a state of spiritual well-being and prosperity. The Beatitudes reveal the heart of the Kingdom’s values, which often stand in stark contrast to worldly values.

The Law Fulfilled, Not Abolished

In Matthew 5:17, Jesus states, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."1 This assertion underscores Christ’s relationship with the Mosaic Law. He did not negate the Law; instead, He exemplified its true intent. The subsequent verses (5:21-48) delve into this, addressing issues like anger, lust, divorce, and retaliation. Jesus intensifies the Law's demands, directing attention from mere external observance to the heart's condition.

Acts of Righteousness: A Matter of the Heart

Matthew 6:1-18 covers acts of righteousness: giving, praying, and fasting. Jesus warns against performing these acts for human accolades. The underlying principle is that true righteousness emanates from a sincere heart, seeking God's approval rather than human praise. The use of the phrase ἐν τῷ κρυπτῷ "en tō kryptō," meaning "in secret," emphasizes the discreet nature of genuine piety.

The Lord’s Prayer: A Model for Communion

Within this section, the Lord’s Prayer (Matthew 6:9-13) emerges as a template for communion with God. The prayer underscores the reverence due to God's name, the anticipation of His Kingdom, and the necessity for daily sustenance, forgiveness, and deliverance from evil. It encapsulates the believer's total reliance on God.

Worldly Anxiety vs. Kingdom Priority

In Matthew 6:25-34, Jesus addresses anxiety over material needs. The exhortation to "seek first the kingdom of God and his righteousness" (6:33) underscores the priority of spiritual matters over temporal concerns. The term "ζητεῖτε" (zēteite) implies a continuous, active seeking, signifying an ongoing commitment to Kingdom values.

Judgment, Reciprocity, and the Golden Rule

Jesus’ teaching on judgment in Matthew 7:1-5 emphasizes self-reflection before critiquing others. This notion is encapsulated in the Golden Rule: "So whatever you wish that others would do to you, do also to them" (7:12). This principle, rooted in love and empathy, serves as the Law and the Prophets' summation.

The Mount of the Beatitudes, as the traditional site of the Sermon on the Mount, is not just a geographical location but a symbol of the intertwining of the divine and the human in the teachings of Jesus. Its serene beauty and historical reverence underscore the timeless relevance of the messages delivered there.

The Sermon on the Mount challenges believers to transcend mere legalistic adherence and pursue heart-centered righteousness. Ancient church fathers, such as Augustine of Hippo, viewed this sermon as a perfect standard of the Christian life. While humans cannot achieve this righteousness on their own, through Christ's redemptive work and the Holy Spirit's empowerment, believers can embody the Kingdom's ideals presented in this sermon.

charles.l.jewell.jr@gmail.com

Jerusalem's Valley of Hinnom and Ancient Israel's Practice of Child Sacrifice to Molech

 

A desolate valley engulfed in flames, representing the Valley of Hinnom. Amidst the fire, there are ancient ruins and altars. A colossal statue of Moloch stands tall, with figures approaching it, signifying the dark rituals of the past.

The Valley of Hinnom, or Gehenna in Greek, is a geographical location frequently mentioned in the Old Testament. While the valley is mentioned as a geographical landmark, its biblical significance extends far beyond topography. Gehenna is notably associated with the abominable practices of idol worship, including the sacrifice of children to the Canaanite god Molech. This essay aims to explore the biblical references to the Valley of Hinnom, the practice of child sacrifice to Molech, and the theological implications from a Protestant Evangelical perspective, with attention to the original Hebrew context and observations of the Church Fathers.

Geographical and Historical Background

The Valley of Hinnom is situated to the southwest of Jerusalem. Its name in Hebrew, "Ge Hinnom," translates to "Valley of the son(s) of Hinnom" (Joshua 15:8, ESV). Historically, this valley was notorious for its association with idol worship and child sacrifice, eventually evolving into a representation of judgment and, in the New Testament, hell (Matthew 10:28, ESV).

The Abomination of Molech Worship and Child Sacrifice

Molech, or Moloch, was a pagan deity worshipped primarily by the Ammonites. The most abhorrent aspect of this worship involved sacrificing children by passing them through fire. Leviticus 18:21 sternly warns the Israelites: "You shall not give any of your children to offer them to Molech, and so profane the name of your God: I am the LORD" (ESV). The Hebrew verb "‘abar" used here indicates the act of passing through, suggesting a ritualistic passing of children through flames (Leviticus 18:21, Hebrew Text).

King Solomon, unfortunately, built high places for Molech in the Valley of Hinnom, leading Israel into this horrific practice (1 Kings 11:7, ESV). Later, King Manasseh of Judah also practiced this abomination, causing his son to "pass through the fire" (2 Kings 21:6, ESV).

Theological Implications and Divine Judgment

The act of sacrificing children to Molech was not only a detestable sin but also a violation of the covenant between God and Israel. Jeremiah, speaking on behalf of God, proclaimed, "And they have built the high places of Topheth, which is in the Valley of the Son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind" (Jeremiah 7:31, ESV).

The repeated association of the Valley of Hinnom with such abominations led to its symbolic representation of divine judgment. Isaiah prophesied about a place where "their worm shall not die, their fire shall not be quenched" (Isaiah 66:24, ESV), a depiction that many scholars, including the Church Father Jerome in his Commentaries on Isaiah, linked to Gehenna's imagery.

From Gehenna to Hell: The New Testament Perspective

In the New Testament, Jesus utilized the imagery of Gehenna to symbolize the final destination of the wicked. The term "Gehenna" in the Greek is derived from the Hebrew "Ge Hinnom." Jesus warned, "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell [Gehenna]" (Matthew 10:28, ESV).

The Church Father Augustine, in his City of God, affirmed this interpretation of Gehenna as the eternal place of punishment for the wicked, aligning with the Protestant Evangelical understanding.

The Valley of Hinnom, while a literal geographical location, carries profound theological significance. The abominable practices of child sacrifice to Molech serve as a grim reminder of humanity's capacity for sin. Yet, the overarching narrative of Scripture uses the imagery of Gehenna to underscore God's righteous judgment and the dire consequences of rebellion against Him.

The Protestant Evangelical perspective emphasizes the inerrancy and sufficiency of Scripture. Thus, when examining topics such as the Valley of Hinnom and Molech worship, it is essential to approach them grounded in the biblical text, understanding both the historical-cultural context and the broader theological implications.

charles.l.jewell.jr@gmail.com

Genesis' (בְּרֵאשִׁית) References to Water (מַיִם) and Heaven (שָׁמַיִם) in Its Original Hebrew

 

The first book of the Hebrew Bible, commonly known in English as Genesis, is referred to in Hebrew as בְּרֵאשִׁית "B'reishit." This word is derived from the book's opening phrase, בְּרֵאשִׁית בָּרָא אֱלֹהִים "B'reishit bara Elohim," which translates to "In the beginning, God created" in English. Today, we explore the etymology, lexical semantics, and theological significance of the term B'reishit within the broader context of the Hebrew Bible. 

The term בְּרֵאשִׁית "B'reishit" is a construct form of the noun רֵאשִׁית "reishit," which means "beginning" or "first." The root of this noun is רֹאשׁ "rosh," meaning "head" or "chief" (Brown, Driver, and Briggs 1907). The construct form בְּרֵאשִׁית signifies the starting point or the initial phase of an event or series of events.

The term B'reishit serves as a thematic and theological entry point to the entire Hebrew Bible. It introduces the concept of a divinely orchestrated beginning, setting the stage for the unfolding of God's plan for creation and humanity. The term encapsulates the essence of divine initiation and creative power, themes that recur throughout the Hebrew Scriptures. The narrative that follows in the Book of Genesis, from the creation account to the patriarchal stories, can be viewed as an elaboration and unfolding of this "beginning."

The Book of Genesis, presents a cosmogony that has been the subject of theological reflection, scholarly investigation, and hermeneutical inquiry for millennia. One of the most intriguing aspects of the Genesis narrative is its use of the terms water, מַיִם, "mayim" and שָׁמַיִם, "shamayim" heavens (or sky). 

Lexical Semantics of "Mayim" and "Shamayim"

The Hebrew term מַיִם "mayim" is a plural noun that signifies "water" in various forms—rivers, seas, rain, and so forth. The term שָׁמַיִם "shamayim" is also a plural noun, often translated as "heaven" or "sky." It is noteworthy that both terms are in the dual form, which may imply completeness or perhaps the idea of a harmonious pair (Brown, Driver, and Briggs 1907).

Theological Significance in Genesis

In the Genesis narrative, water and heaven are closely related in the act of creation. In Genesis 1:1-2, the earth is described as "formless and void," and "darkness was over the face of the deep," while "the Spirit of God was hovering over the face of the waters (מַיִם)" (ESV). Then, in Genesis 1:6-8, God creates an "expanse" to separate the "waters from the waters," naming the expanse "Heaven" (שָׁמַיִם). Here, mayim and shamayim are intrinsically linked in the cosmological framework. The act of separating the waters introduces order into chaos, and the naming of the expanse as "Heaven" imbues it with theological significance.

Inter-Textual Relationships in the Old Testament

The relationship between mayim and shamayim is not limited to the Book of Genesis. For instance, in Psalm 148:4, "Praise him, you highest heavens (שָׁמַיִם), and you waters above the heavens (שָׁמַיִם)!" (ESV), the terms are used in close proximity, echoing the cosmological relationship established in Genesis. The inter-textual usage of these terms throughout the Old Testament reinforces their theological and cosmological significance.

Ancient Observations

The Church Fathers, although primarily focused on the New Testament, often referred to Old Testament cosmology to elucidate theological points. For example, Augustine's "De Genesi ad Litteram" (The Literal Meaning of Genesis) discusses the creation narrative, although he does not delve into the Hebrew terms. However, his emphasis on the goodness and orderliness of creation aligns with the Genesis account's portrayal of the separation of water and heaven as an act of divine order imposed on chaos (Augustine, "De Genesi ad Litteram," Book I).

The Hebrew terms mayim and shamayim in the Book of Genesis are deeply interconnected, both lexically and theologically. Their relationship in the creation narrative serves as a foundational cosmological concept that reverberates throughout the Old Testament. This relationship underscores the divine wisdom and orderliness in the act of creation, affirming the theological significance of these terms in Biblical exegesis.

The exploration of the terms mayim and shamayim in the Genesis narrative provides valuable insights into the theological and cosmological framework of the Old Testament. Their intrinsic relationship serves as a testament to the divine order and wisdom in the act of creation, a concept that has been the subject of theological reflection for centuries.

charles.l.jewell.jr@gmail.com

Insight: The Hebrew Word for Violence is חָמָס "ḥāmaś"

 

Johnathan Cahn: http://www.hopeoftheworld.org/

The Hebrew word חָמָס "ḥāmaś" and is commonly transliterated as חָמָס "hamas" is a noun that is generally translated into English as "violence," "wrong," or "injustice." The root of this word is ח-מ-ס (ḥ-m-s), and it is a term that encapsulates various forms of wrongdoing, social injustice, and physical violence. The term appears in the Masoretic Text of the Old Testament in several books, including the Torah, the Historical Books, Wisdom Literature, and the Prophets. It is used in various contexts to describe social, moral, or physical violence and is often associated with wickedness or sinful behavior.

The word appears in several passages throughout the Old Testament. For example, in Genesis 6:11, the text states, "Now the earth was corrupt in God's sight, and the earth was filled with violence "ḥāmaś" (ESV). Here, "ḥāmaś" is indicative of the moral and social decay that led to God's decision to bring about the Flood. Another example can be found in Psalm 11:5, which states, "The Lord tests the righteous, but his soul hates the wicked and the one who loves violence (ḥāmaś)" (ESV).

The word ḥāmaś is also used in prophetic literature to condemn social injustice and moral corruption. For instance, in Amos 3:10, the prophet says, "They do not know how to do right, declares the Lord, those who store up violence (ḥāmaś) and robbery in their strongholds" (ESV). Here, the word is associated with social injustice and is indicative of the moral failings of the people.

The word ḥāmaś appears in several passages throughout the Old Testament. For example, in Genesis 6:11, the text states, "Now the earth was corrupt in God's sight, and the earth was filled with violence (ḥāmaś)" (ESV). Here, "ḥāmaś" is indicative of the moral and social decay that led to God's decision to bring about the Flood. Another example can be found in Psalm 11:5, which states, "The Lord tests the righteous, but his soul hates the wicked and the one who loves violence (ḥāmaś)" (ESV).

The term is also used in prophetic literature to condemn social injustice and moral corruption. For instance, in Amos 3:10, the prophet says, "They do not know how to do right, declares the Lord, those who store up violence (ḥāmaś) and robbery in their strongholds" (ESV). Here, ḥāmaś is associated with social injustice and is indicative of the moral failings of the people.

Here is a list of Old Testament verses where the term חמָס "ḥāmaś" appears:

Genesis 6:11 - "Now the earth was corrupt in God's sight, and the earth was filled with violence (חָמָס)."

Genesis 6:13 - "And God said to Noah, 'I have determined to make an end of all flesh, for the earth is filled with violence (חָמָס) through them. Behold, I will destroy them with the earth.'"

Genesis 49:5 - "Simeon and Levi are brothers; weapons of violence (חָמָס) are their swords."

Exodus 23:1 - "You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness."

Leviticus 19:16 - "You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the Lord."

Judges 9:24 - "that the violence (חָמָס) done to the seventy sons of Jerubbaal might come, and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers."

2 Samuel 22:3 - "my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold and my refuge, my savior; you save me from violence (חָמָס)."

Job 16:17 - "yet my hands have been free of violence (חָמָס) and my prayer is pure."

Psalm 7:16 - "His mischief returns upon his own head, and on his own skull his violence (חָמָס) descends."

Psalm 11:5 - "The Lord tests the righteous, but his soul hates the wicked and the one who loves violence (חָמָס)."

Psalm 18:48 - "who delivered me from my enemies; yes, you exalted me above those who rose against me; you rescued me from the man of violence (חָמָס)."

Psalm 25:19 - "Consider how many are my foes, and with what violent hatred (חָמָס) they hate me."

Psalm 27:12 - "Give me not up to the will of my adversaries; for false witnesses have risen against me, and they breathe out violence (חָמָס)."

Psalm 55:9 - "Destroy, O Lord, divide their tongues; for I see violence (חָמָס) and strife in the city."

Psalm 58:2 - "No, in your hearts you devise wrongs; your hands deal out violence (חָמָס) on earth."

Psalm 64:2 - "Hide me from the secret plots of the wicked, from the throng of evildoers."

Psalm 72:14 - "From oppression and violence (חָמָס) he redeems their life, and precious is their blood in his sight."

Psalm 73:6 - "Therefore pride is their necklace; violence (חָמָס) covers them as a garment."

Psalm 74:20 - "Have regard for the covenant, for the dark places of the land are full of the habitations of violence (חָמָס)."

Psalm 140:1 - "Deliver me, O Lord, from evil men; preserve me from violent (חָמָס) men."

Proverbs 10:6 - "Blessings are on the head of the righteous, but the mouth of the wicked conceals violence (חָמָס)."

Proverbs 10:11 - "The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence (חָמָס)."

Proverbs 16:29 - "A man of violence (חָמָס) entices his neighbor and leads him in a way that is not good."

Isaiah 53:9 - "And they made his grave with the wicked and with a rich man in his death, although he had done no violence (חָמָס), and there was no deceit in his mouth."

Isaiah 60:18 - "Violence (חָמָס) shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise."

Jeremiah 6:7 - "As a well keeps its water fresh, so she keeps fresh her evil; violence (חָמָס) and destruction are heard within her; sickness and wounds are ever before me."

Ezekiel 7:11 - "Violence (חָמָס) has grown up into a rod of wickedness. None of them shall remain, nor their abundance, nor their wealth; neither shall there be preeminence among them."

Ezekiel 8:17 - "Then he said to me, 'Have you seen this, O son of man? Is it too light a thing for the house of Judah to commit the abominations that they commit here, that they should fill the land with violence (חָמָס) and provoke me still further to anger?'"

Ezekiel 12:19 - "And say to the people of the land, Thus says the Lord God concerning the inhabitants of Jerusalem in the land of Israel: They shall eat their bread with anxiety, and drink water in dismay. In this way her land will be stripped of all it contains, on account of the violence (חָמָס) of all those who dwell in it."

Ezekiel 28:16 - "In the abundance of your trade you were filled with violence (חָמָס) in your midst, and you sinned; so I cast you as a profane thing from the mountain of God, and I destroyed you, O guardian cherub, from the midst of the stones of fire."

Ezekiel 45:9 - "Thus says the Lord God: Enough, O princes of Israel! Put away violence (חָמָס) and oppression, and execute justice and righteousness."

Amos 3:10 - "They do not know how to do right,' declares the Lord, 'those who store up violence (חָמָס) and robbery in their strongholds.'"

Amos 6:3 - "O you who put far away the day of disaster and bring near the seat of violence (חָמָס)."

Micah 6:12 - "Your rich men are full of violence (חָמָס); your inhabitants speak lies, and their tongue is deceitful in their mouth."

Habakkuk 1:2-3 - "O Lord, how long shall I cry for help, and you will not hear? Or cry to you 'Violence!' (חָמָס) and you will not save? Why do you make me see iniquity, and why do you idly look at wrong?"

Habakkuk 1:9 - "They all come for violence (חָמָס), all their faces forward. They gather captives like sand."

Zephaniah 1:9 - "On that day I will punish everyone who leaps over the threshold, and those who fill their master's house with violence (חָמָס) and fraud."

Malachi 2:16 - "For the man who does not love his wife but divorces her, says the Lord, the God of Israel, covers his garment with violence (חָמָס), says the Lord of hosts. So guard yourselves in your spirit, and do not be faithless."

charles.l.jewell.jr@gmail.com

The Use of Typology in the Bible: Foretelling Through Symbolism

 

Picture of Jesus standing with a cross prominently above Him, and the Whale (fish) that swallowed Jonah symbolizing the tomb. Joseph stands with the Egyptian pyramids as a backdrop, symbolizing his time in Egypt. Jonah is shown praying inside the belly of a massive whale. In the foreground, a glowing Bible lies open, binding the narratives together.

The Bible, the inspired Word of God, is a repository of ancient narratives, prophecies, and poems, intricately woven together. Its literary depth and richness are unparalleled, and parallelism stands out among its many literary devices. This Blog post will delve into the profound use of parallel stories in the Bible, exploring how certain narratives prefigure others and how symbolism communicates future events within seemingly self-contained stories.

Introduction to Biblical Typology

Typology or parallelism, in the context of Biblical literature, is not merely the repetition of syntax or phrasing, a feature commonly found in Hebrew poetry, but it also manifests as the mirroring of themes, events, or characters across disparate books or sections. This intricate design serves multiple purposes:

• It emphasizes particular theological truths.
• It underlines the consistent character of God across time.
• It offers a deeper understanding of God's relationship with humanity.

Joseph and Jesus: A Profound Type

Among the numerous parallels in the Bible, the life stories of Joseph (Genesis 37-50) and Jesus Christ (as narrated in the Gospels) provide a particularly compelling comparison.

Rejection and Betrayal: Joseph's life was marred by the treachery of his brothers, who, envious of their father's special affection for him and the prophetic dreams he relayed, sold him into Egyptian slavery (Gen. 37:28, ESV). This act of betrayal echoes in the New Testament, where Jesus, despite His miracles and teachings, was rejected by His own and sold for thirty silver coins by Judas Iscariot, one of His disciples (Matt. 27:3-10, ESV).

Trials and Vindication: Joseph's trials did not end with his sale. In Egypt, he faced false accusations from Potiphar's wife and subsequent imprisonment (Gen. 39:14-20, ESV). However, through divine intervention, he interpreted Pharaoh's dreams and was elevated to a position of authority, second only to Pharaoh (Gen. 41:39-41, ESV). Jesus, too, faced false charges, endured a rigged trial, and suffered crucifixion. Yet, His vindication was unparalleled – a resurrection from the dead, affirming His claims and His mission (Luke 24:6-7, ESV).

Redemption and Salvation: Joseph's rise to power in Egypt was instrumental in the preservation of his family during a severe famine (Gen. 45:4-8, ESV). This act of physical salvation finds its spiritual counterpart in Jesus' mission. Through His sacrificial death, Jesus offers eternal salvation to all who believe in Him, ensuring their deliverance from sin and eternal separation from God (John 3:16, ESV).

Symbolism: The Bible's Prophetic Language

Beyond type with direct parallels, the Bible employs rich symbolism, often using tangible, historical events to signify deeper spiritual truths or foreshadow future occurrences.

The Passover Lamb: The Exodus narrative introduces the Passover lamb, a critical component of the Israelites' deliverance from Egypt. The lamb, without defect, was sacrificed, and its blood marked the doors of the Israelite homes, shielding them from the angel of death (Ex. 12:5-7, 13, ESV). Centuries later, John the Baptist, upon seeing Jesus, proclaimed, "Behold, the Lamb of God, who takes away the sin of the world!" (John 1:29, ESV). The death of Jesus, the sinless one, becomes the ultimate Passover, offering believers protection from spiritual death. 

The Bronze Serpent: During their wilderness wanderings, the Israelites faced a plague of serpents as a consequence of their rebellion. Moses, upon God's instruction, crafted a bronze serpent. Those bitten could look upon it and live (Num. 21:8-9, ESV). Jesus makes a direct reference to this event, signifying His crucifixion as the remedy for the deadly bite of sin (John 3:14-15, ESV).

Jonah and Jesus

The Bible, a complex tapestry of interconnected narratives, often employs the tools of typology and symbolism to convey deeper theological truths. One of the most intriguing examples of this is the story of Jonah, which serves as a precursor to the life, death, and resurrection of Jesus Christ. This essay will explore the parallelism and symbolism within the book of Jonah, highlighting its profound connections to the New Testament portrayal of Jesus.

The book of Jonah recounts the story of a prophet who is commanded by God to deliver a message of repentance to the city of Nineveh. Instead of obeying, Jonah flees in the opposite direction, leading to his being swallowed by a large fish. After three days and nights in the fish's belly, Jonah is vomited onto dry land. He then proceeds to Nineveh, delivers God's message, and the city repents.

Jonah and Jesus: Direct Parallels

The most direct parallel between the stories of Jonah and Jesus is the duration of three days and nights. Jonah's time inside the fish is symbolic of death, isolation, and darkness. Similarly, the crucifixion led to Jesus being in the tomb for three days, a period of apparent defeat and desolation.

This parallel is explicitly acknowledged by Jesus Himself in the New Testament. In Matthew 12:40 (ESV), Jesus states, "For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." This proclamation affirms the historical reality of Jonah's ordeal and foreshadows Jesus' own death and resurrection.

Symbolism: Death and Rebirth

Both stories are replete with the theme of death followed by a miraculous rebirth or resurrection. Jonah's descent into the depths, figuratively (in his rebellion against God) and literally (within the fish), symbolizes the descent into the realm of death. His subsequent release onto dry land is emblematic of a rebirth or a second chance at life.

Similarly, the crucifixion of Jesus represents the ultimate sacrifice and the apparent victory of death. Yet, the resurrection on the third day symbolizes the triumph of life over death, light over darkness, and good over evil.

The Message of Repentance and Redemption

Jonah's mission to Nineveh was one of repentance. The city's subsequent turning from its wicked ways and the mercy shown by God emphasizes the themes of redemption and God's boundless grace. This foreshadows Jesus' central message of repentance and the offer of spiritual redemption to all who believe in Him.

Reluctance and Obedience

Another parallel is the initial reluctance of both figures. Jonah was hesitant to go to Nineveh, possibly fearing the city's wickedness or doubting its potential for repentance. Jesus, in the Garden of Gethsemane, expressed His anguish about the impending crucifixion (Matthew 26:39, ESV). Yet, both figures ultimately obeyed the will of God, leading to the salvation of many.

Insights from Early Church Fathers

The early Church Fathers often drew upon the Jonah-Jesus parallel to elucidate theological concepts. In his commentary on the book of Jonah, Jerome emphasized the typological connection between Jonah's time in the fish and Christ's resurrection, viewing it as a testament to the Bible's cohesive message of redemption1.

The parallels and symbols within the Bible did not go unnoticed by the early Christian theologians, commonly referred to as the Church Fathers. Augustine of Hippo, in his monumental work, City of God, drew parallels between Old Testament characters and events and their New Testament fulfillments, emphasizing the unity and cohesiveness of the Scriptures1. Similarly, Justin Martyr, in dialogues with Jewish scholars of his time, highlighted the symbolic nature of Old Testament rituals and their fulfillment in Jesus, especially in his Dialogue with Trypho.

Implications for Bible Study

When studying the Bible, understanding the use of typology and symbols is crucial for several reasons:

Cohesiveness of Scripture: Recognizing these patterns affirms the Bible's integrated nature, despite its diverse human authors and broad chronological span.

Deeper Theological Insights: These parallels offer profound insights into God's character, His plans, and His interactions with humanity.

Affirmation of Prophecy: The foretold events and their fulfillments serve as evidence of the Bible's prophetic accuracy.

The Typology and symbolic narratives of the Bible weave a tapestry that testifies to its divine origin, intricate design, and central message of redemption. Recognizing and understanding these patterns enriches one's reading experience and deepens one's appreciation for the Bible's unified message of hope, salvation, and God's unwavering love for humanity.

charles.l.jewell.jr@gmail.com