Who Were The Nephilim? Part 7 - The Peter, Jude, and Enoch Connection

This part of an ongoing series discussing who were the Nephilim, to start at the beginning click here.Who Were The Nephilim? Part One 

Now that we have established a definite link between Jude and the Book of Enoch, we are going to look at the second most easily identifiable link to Enoch found in the Christian Scriptures, 2 Peter chapter 2. Yes, the whole chapter, so I suggest you grab your Bibles and follow along as I will not be quoting every passage for the sake of brevity.

Let’s begin by looking at the connection between 2 Peter and Jude, from there we will see how this ties back to the Book of Enoch. If we read these passages together, the shared themes become obvious:

◦ false teachers and false prophets
◦ a focus on sensuality; Jude 4 and 2 Peter 2:2
◦ the denial of the “Master”; Jude 4 and 2 Peter 2:1
◦ angels kept in chains until judgment; Jude 6 and 2 Peter 2:4
◦ references to Sodom and Gomorrah; Jude 7 and 2 Peter 2:6
◦ slander against the glorious ones; Jude 8 and 2 Peter 2:10

Look at how closely these two passages mirror each other:

But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, suffering wrong as a wage for their wrong doing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, while they feast with you. They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have trained their hearts in greed. Accursed children! Forsaking the right way, they have gone astray. They have followed in the way of Balaam, the son of Beor, who loved gain from wrong doing…These are waterless springs and mists driven by a storm. For them the gloom of utter darkness is has been reserved. 2 Peter 2:12-15, 17

But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of Balaam’s error and perish in Korah’s rebellion. These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves, waterless clouds, swept along by winds, fruitless trees in late autumn, twice dead, uprooted, wild waves of the sea, casting up the foam of their own shame, wandering stars, for whom the utter darkness has been reserved forever. Jude 10-13

Why is this important? Let’s think about for a moment. The Bible is a very compact and concise bit of work when we consider the sheer weight and significance of the truth contained within its pages. I believe that everything God chose to have included in it is there for a reason, and if he allows repetition then it is a pretty good indication we should listen up, there is something important about these concepts, and we need to figure what it is.

Another reason I think this is so important is that two passages affirm each other. It would be so easy to dismiss Jude allegorical or some esoteric work not meant to be understood by the masses, but, unlike Jude, we kind of know Peter. We have an idea of his character and personality. Peter is a salt of the earth kind of guy, he deals with the nuts and bolts, the tangibles. He’s practical and down to earth, right up until the supernatural smacks him in the face – then he’s in awe, but you have to prove it to him first. And knowing this about Peter lends a weight to his words and, by extension, to Jude’s and Enoch’s.

Additionally, the parallel passages give us greater insight into the words of the other. Consider these verses with what we find in Enoch:

For if God did not spare the angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment. 2 Peter 2:4

And the angels who did not stay within their own potion of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgement of the great day – Jude 6

And there my eyes saw how they had made instruments for them – iron chains of immeasurable weight. And I asked the angel of peace who went with me, saying, “These chain-instruments – for whom are they being prepared? And he said to me, These are being prepared for the host of Azazel, that they may take them and throw them into the lowest parts of Hell; and they will cover their jaws with rough stones, as the Lord of Spirits commanded. 1 Enoch 54:4, 5 

And throw upon him jagged and sharp stones, and cover him with darkness; and let him stay there forever, and cover his face so that he may not see the light, and that on that great day of judgement he may be hurled into the fire. 1 Enoch 10:5,6

When we put all of this together we get more complete picture. Peter tells us that the angels sinned, but Jude tells how they sinned, both tell us that they were kept in chains of gloomy darkness until the day of judgement. But it is Enoch who gives us the rest of the story, what happened when the angels left their position of authority and their proper dwelling, and why this such a bad thing that God would demand the angels’ imprisonment in chains.

If we only had Peter would just know the angels sinned. If we only had Jude we would think that angels coming to earth would be a bad thing, but we know from other events in the Bible that this is not always the case. So we need Enoch to flesh out the narrative for us. We do get a connection to the Genesis 6 with further reading in both Peter and Jude. We could even glean that the sins committed by the angels were sexual in nature, but the references to the imprisonment of the angels would make no sense if we only draw upon canonical sources because Enoch is the only place we find this information. Enoch is the one who explains why Peter and Jude both believe that Sons of God from Genesis 6 were imprisoned and how this imprisonment was accomplished.

Does this mean that we give the words of Enoch the same weight as canonical sources?  No, and I explain why in this post, Why Wasn't The Book Of Enoch Included In The Bible?. However, it is a useful tool to help us understand how the writers of the Christian Scriptures understood the events of Genesis 6. There is no doubt that Peter and Jude believed that Sons of God were what we call angels. They understood that these beings were supernatural, and their misconduct with human women had a profound impact on our reality. So much so that twice we are told of their deeds, God’s retribution against them, warned of following in their teaching and examples, and encouraged to rejoice in God’s triumph over them.

 I know this has been the long way around to answer what seems to be a simple question, but I don’t want to just give you pat answers. I want you to see for yourselves what the Bible has to say on this matter. And, hopefully, provide you with a few tools to go even deeper into your study of Scripture, to see how it is all tied together, and must be taken as whole to understand the individual components. We are just scratching the surface of the Peter-Enoch connection, and we will explore it further in the next post.

Who Were The Nephilim? Part 4 - The Jude-Enoch Connection

St. Jude By El Greco

This is part four of an ongoing series over the Nephilim. If you would like to start at the beginning of the series, click here:Who Were The Nephilim? Part 1

As we continue to examine the question of who were the Nephilim, we cannot avoid the book of Enoch. I have already addressed the question as to whether Enoch should have been included in the Bible, shared some of the book’s history, and discussed one of the major themes of Enoch, the Watchers.  You can find that post here: Why Wasn't Enoch Included In The Bible?

In this post we are going to discuss why Jude might choose to quote from what many would consider a questionable, if not downright suspect book, and how his use of Enoch informs our understanding of the Genesis 6 account.

First off if you haven’t read through the book of Jude with Genesis 6 or the Nephilim in mind, I would encourage you to do so. It is only one chapter with twenty five verses, but packed full of information. And Jude manages to pack so much in because he alludes to several Biblical accounts from the Hebrew Scripture. So how much time you spend in Jude is completely up to you, a few minutes for a quick read through or days if you look up all the events he mentions. (Guess which one I recommend?)

Let’s begin with verse 6:

And the angels who did not stay within their own position of authority, but left their proper dwelling, he had kept in chains under gloomy darkness until the judgement of the great day –

So here is where we must ask our first question, when did angels leave their position of authority and proper dwelling? The most common answer would be Satan’s rebellion, but there is a problem with this as we know that Satan is not bound in chains waiting until the judgement of the great day. In fact, the Bible tells us quite the opposite:

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 1 Peter 5:8 

The Lord said to Satan, “From where have you come?” Satan answered the Lord and said, “From going to and fro on the earth, and from walking up and down on it.” Job 1:7

Some have tried to make Satan’s rebellion fit Jude’s words by claiming that the angels in chains are a part of the ones who fell with Satan, and thus avoiding the Enochian connection. However, there is a problem with this as nowhere in the Hebrew Scriptures do we have any mention of angels in chains or held captive. The only place we learn of angels held captive are here in Jude, 1 Peter, and Revelation – all New Testament writings. This is important, because if we look at Jude we quickly realize that he is not presenting new revelation. He is drawing on historical events, weaving them together, and presenting a consistent principle demonstrated throughout history in God’s dealings with humanity and the ungodly.

We should also note how he classifies the sin of these angels, on to verse 7:

Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. 

The important word here is “likewise”, informing us that the sin of the angels who are bound in chains was sexual in nature. Jude could have gotten that sexual part from Genesis 6, but it still does not answer the question about where he learned about them being kept in chains. Nor does feel the need to explain himself. Read through this section again, notice how he referencing these events in almost the same manner as we might reference a movie or TV show. He expects his audience to know what he is talking about.

Jude himself will answer the question in verse 14:

It was also that Enoch, the seventh from Adam, prophesied, saying, “Behold the Lord comes with ten thousand of his holy ones, to execute judgement on all and to convict the ungodly of their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners has spoken against him.” 

Nowhere in the Hebrew Scriptures is Enoch called a prophet. We know that he was godly man who walked with God and never knew death because God took him, but aside from that we really have no further information about him…unless we are willing to admit the Book of Enoch into evidence which clearly Jude does. Consider this passage from Enoch:

And behold, he comes with ten thousand holy ones to execute judgement upon them and to destroy the impious, and to contend with all flesh concerning everything which the sinners and the impious have done and wrought against him. 1:9

We are going to come back to this text in a future post because it is significant to our understanding of who the Nephilim were. For now, it is sufficient to establish that Jude is referring to Enoch as a prophet something that is only established in the book of Enoch, from which Jude is lifting this quote.

I would be remiss if I did not note that there are two passages in the Hebrew Bible that also use the phrase “ten thousand holy ones”, and some believe that Jude was quoting from Deuteronomy 33:2 and Psalms 68:17. I believe that as Jude specifically ties his words to Enoch precludes this conclusion, and I believe that these passages actually strengthen the argument that Jude is indeed referring to the Genesis 6 episode. I would also point out the while Jude’s quotation of Enoch is not verbatim, it does more closely align with the Enochian quote than either of the two passages we find in Hebrew Scripture, and the discrepancies can largely be accounted for in translation choices such “impious” instead of “ungodly.”

My conclusion is that Jude accepted the Enochian account of the Watcher, or the Sons of God, as having some bearing on reality. I do not believe that he would have quoted from it if he viewed Enoch as erroneous or misleading. Does this mean that we should view Enoch as having the same value as holy and inspired text? I do not believe it does. If were to have that standing then it would have been canonized, but it was excluded from both the Hebrew and the Christian canons. Instead, it was serves to demonstrate how the Genesis 6 account was understood in antiquity and allows our reading to be informed by this understanding.

Jude is not alone among the New Testament authors in having such a high view of Enoch. In future post we will examine Peter’s use of Enoch in his letters and other instances where Enoch was alluded to in the New Testament text. In my next post, I will be taking a closer look at Enoch 1:9, the ten thousand holy ones, and how this relates back to the Genesis 6 episode.

For part 5 in this series, click here: Part 5 - The Jude and Hebrew Scripture Connection

Who Were The Nephilim? Part 1 Or: The Post I Did Not Want To Write

I do not want to write this post. I have literally been putting it off for years. Don’t get me wrong, my excuses were top notch: I needed to do more research, I didn’t want to disseminate false or inaccurate information, it’s a peripheral issue within the Bible, and I certainly didn’t want to be lumped with all the crazies out there who are going nuts over this. Yet, even as I tried to tell myself that it wasn’t a deadline on this, that I could wait to write about it until I felt more comfortable, I kept being bombarded with questions about this issue. Online, in the grocery store, sitting around the campfire, random phone calls, and at a friend’s wedding – someone every single week, and sometimes daily, asks me the same question: Who were the Nephilim?

Grab your Bibles, kids, and follow along. We start our journey in Genesis 6: 1-4:

When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters were attractive. And they took as wives any they chose. Then the LORD said, “My Spirit shall not abide in man forever, for he is flesh and his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men of old, the men of renown.

Now if you pulled out your Bibles, which I hope you did, and you let your eyes wonder down to the sections heading you will know that these verse precede the Flood narrative. This is going to be a rather important bit of information, for now just file it away until we need it.

So let’s begin with the obvious questions first, and the one that must first be addressed before we can get into the Nephilim – who in the world are the “sons of God”?

The first rule of Biblical study is “Scripture interprets Scripture.” This means any time we run up against a word or phrase whose meaning is unclear, we find that word or phrase elsewhere in the Bible to see how it is used there. By doing this we keep our interpretations consistent, and it helps us approach the Bible with integrity while not allowing us to explain away uncomfortable truths.

Thus we begin by doing a search of the Scripture, where else do we find the term “Sons of God” and how is it used? We will begin by looking at how this phrase is used in the Hebrew Scripture. Later, we will consider it’s use in the New Testament.

Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. Job 1:6. (Job 2:1 says almost exactly the same thing.)

When the morning stars sang together and all the sons of God shouted for joy? Job 38:7

Ascribe to the LORD, O sons of God, ascribe to the LORD glory and strength. Psalms 29:1 

Who among the sons of God is like the LORD? Psalms 89:7 

I said, “You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.” Psalms 82:6 (This verse does not contain the exact Hebrew phrase for “sons of God”, but I believe that intent conveyed is the same.)

But I see four men unbound, walking in the midst of the fire, and they are not hurt, and the appearance of the fourth is like a son of the gods. Daniel 3:25

Now, I have only provided snippets, but I suggest that you go back and read the entire passages I have cited here. Ask yourself a few questions: Who presented themselves before God in Job? Who was present when God laid the foundations of the earth? What beings are also described as “morning stars” in Scripture? In your Bible, what differences do you see in the translations, does it say “sons of God” or “Heavenly beings”? Who was the fourth man in the fiery furnace? Was it just another man? Why would he be likened to a son of the gods?

I would be remiss not to note that there is some resistance to accepting this phrase as universal reference to supernatural beings. God refers to Israel as his son (we will address this point when we get to the section over the New Testament uses of sons of God), and some believe that this title can also refer to the judges of Israel, men not necessarily anything greater. However, I believe that in doing so the plain reading of the text is rejected in favor of explanations that are easier for us to accept. Furthermore, the entire Bible is a history of supernatural events, so why should we resist this one point as too far out there while accepting things like the plagues of Egypt, the parting of the Red Sea, Daniel’s deliverance from the lion, a fish who found Jonah nauseating, or above all, the life, death, and resurrection of Jesus? Aren’t they all just a little crazy if you really stop and think about it?

Proponents of the idea that the sons of God were simply men are adherents to what is known as the Sethite theory. In other words, they believe that the sons of God were descendants of Seth and the daughters of men were the descendants of Cain. This leads to some interesting questions that must be answered if anyone is to approach this passage with intellectual integrity. Why was it wrong for the sons of God to marry the daughters of men? There has been no Biblical prohibition against intermarriage at this point, and there will not be any for some time yet. Why did these union produce such noteworthy offspring? What is the biological and spiritual reasoning for such an event? Was there such a marked difference between the daughters of Seth and Cain? Was Cain inherently evil? Go back to Genesis 4:17-22, the names are interesting study in a person’s attitude towards God. (I discuss this in Leah's Romance.) I am not going to do an in-depth analysis of each name, but note how many end in “el” which is a direct reference to God.

As you can tell, this not a simply question to answer. Oh, sure, I could give you my thoughts, but I want you see more than just my opinion. I want you to be able to see the Biblical reasons I hold this view. We are going to be camping out here for a while, because as I have studied this, I have come to believe it is far more than a peripheral issue and has a significant bearing on how we read the Bible, how we view God, how we view the existence of good and evil, and even our own reality.

Be sure to post your questions in the comments. I will try to address each one in turn. Having them here, instead of scattered across the internet will help me not to miss any of them. I also welcome opposing views. I am more than willing to entertain the idea I might be wrong. Blessings, everyone.

For the next post in this series, click here: Who Were The Nephilim? Part 2

Seeing Jesus In Genesis

Today, class, we are going to review our parts of speech. Okay, so I know that this does not sound like the most exhilarating topic for a blog, but follow me on this one and I think you will see why the journey is worth it. I stumbled across this as I was working through Genesis one word at a time, taking them all apart, letter by letter, and doing my best to understand the Bible at molecular level, if you will. And this just blew me away. So let’s dive in.

The Bible opens with these words:

In the beginning God created the heavens and the earth. Genesis 1:1

Pretty straight forward, so it would seem, but the truth is we could spend a life time on this verse and barely begin to touch the depths of knowledge that is revealed here. If you don’t believe me, just stop and consider what it means to create heavens and earth, what it tells about the one we worship, and how it informs us as to why he is worthy of worship. Look at all the components needed just to create one aspect of this reality we inhabit, a slug perhaps. Forget about the complexity of a snail, just consider a slug – can you speak one into existence? I didn’t think so. Now consider solar systems and galaxies, how powerful do you have to be for your words to make that a reality? I don’t think I will ever get over the wonder of these words, but it gets even more amazing when you have the privilege of reading them in the Hebrew.

Now this where things really start to get interesting.

One of the first things we have to recognize is we are reading translations of the Bible which are, for the most part, very well done and trust worthy. However, Hebrew is a language and not a code to be broken. In other words, you can’t just swap out the Hebrew letters for English letters and have a book that the average English reader could understand. Translators have to make judgement calls about which words best capture the meaning and intent of the passage for their audience. This is why the King James reads so different from the NIV or ESV. English was a different language back in the day, and people have ceased to talk that way, so the translators had to adjust to keep step with the evolution of our language.

Even more fun, English and Hebrew sentences have a different construction. In English, we typically have a subject>verb>direct object construction of sentences. We can look at a sentence and determine by the word order which part of speech is which. An example:

Sally hit the ball.

The ball hit the fence.

The electric fence shocked Sally.

We know that the ball did not hit Sally. We also know that fence did not hit the ball, and that Sally did not shock the fence.  No one has to tell us this, because despite the fact that each of the words serve as both subjects and as direct objects within the sentence, the forms and structures of our language tell us which part of speech the words function as.

In Hebrew things get a bit trickier as the sentences do not always follow the subject>verb>direct object formula. Instead, direct objects can float around all over the place in a sentence, so we need some way to know what is the direct object of a sentence verses the subject of a sentence.

Now if you have slept since your last English class, let’s do a quick review on what direct object is. A direct object is the object towards whom the action is directed. Another way to say this is that direct object is the noun that receives the action of the verb. So the ball in the first sentence received the hit, the fence received the hit in the second, and Sally received the shock in third.

If we go back and apply this to Genesis 1:1, we see that God (subject) created (verb) the heavens and the earth (direct objects. Yes, there can be more than one). Or in other words, the heaven and the earth received the creation, God’s action in this sentence

How do we know this? Aside from the fact that this is one of those times the Hebrew does follow the English structure for sentences, there is included within the Hebrew text a little word that indicates which words are the direct objects. It is called…..a direct object indicator. It looks like this, את.

It is not included in English translations, because we don’t need it. The sentence structure tells the reader what they need to know, and there is no English word that operates as its equivalent.

This is such an established and accepted fact that when I was going through Genesis, I almost breezed by it without a second thought. The only reason I decided to pay it any attention at all was out of a desire to be thorough and consistent with my work. And I am so glad I did, because these two letters blew me away.

If you look this word up in the Brown-Driver-Briggs, the gold standard of Hebrew definitions, you will find a rather lengthy and in-depth discussion of this word as a direct object indicator, but if you flip over a page, you will find another word that looks identical. It is only used in a handful of verses, but here is the most familiar:

Beat your plowshares into swords, and your pruning hooks into spears; let the weak say, “I am a warrior.” Joel 3:10

Do you see it? Remember a direct object is what receives the action of the verb. So direct object indicator would prepare the reader to see what is receiving the action of the verb. Which one of the items above prepares something to receive something?

Congratulations, if you picked plowshare, because that is exactly what a plowshare does. It prepares the earth to receive the seeds.

I know, this is all well and good, but someone out there is saying, “But, Emily, I want to hear about Jesus not all this grammar stuff.” We are getting there, just keep going!

Let’s skip back over to Revelation, where Jesus proclaims:

“I am the Alpha and the Omega, the first and the last, the beginning and the end.” 22:13

How many of you know that’s probably not what he really said? Pick up your jaw, Ethel, and think about this with me. Was Jesus Greek? I don’t think so. In fact, I am pretty certain that he was Jewish, and being Jewish he would have probably referenced the Hebrew aleph-bet, not the alpha-beta, or even the alphabet.

And in the aleph-bet, the first and last letters are the aleph and tav, our direct object indicator. The word that prepares the reader to see the word that will receive the action of the verb. The word that shows us action alone is not enough if it is not received, if reality is not impacted, changed or transformed, then the action of the verb is an exercise in futility. And here is Jesus saying, he is the one through him God’s actions are translated into this realm, that it is through him we receive God’s goodness, love, and grace. Through Jesus the world sees the Father and witnesses our Father’s heart for us.

As I worked my way around this, I was brought back to the Gospel of John where we are told that:

In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God.  All things were made through him, and without him was not any thing made that was made. John 1:1-3

Do you see that? All things were made through him. Just as the action of the verb flows through the direct object indicator, creation flowed through him. It is the same picture we see in Genesis 1:1.

But despite all this, it wasn’t until I wrote it out in the paleo-Hebrew that I just sat staring at the goodness and wonders of our Lord. In the paleo-Hebrew, the first letter of our word is an ox head. It stands for strength, power, authority, and protection. The second letter is two sticks and symbolizes a sign or mark. When you put the letters together in the paleo-Hebrew, you also put the ideas together. So one possible translation is a “sign or mark of authority and power.” Or perhaps “the authority and power of the sign.” Either way, all I know is that when I look at the picture, I see Jesus. Right there, in Genesis 1:1, always and forever, the beginning and the end.

Hearing the Word Anew!

Over the past several months I have been doing a word by word break down of Genesis one, taking it back to the original Hebrew, looking at each word in the pictographs that proceeded the alphabet we currently use, seeing what is foreshadowed in this inaugural passage of our sacred text, and trying to understand what these words would have sounded like to those who heard it for the first time. To say the least, it has been an eye opening experience to study these verses that were presented to me in flannel graphs and the colorful picture books of Sunday school.

Something happens to our understanding of the Bible when you grow up with it being doled out in pretty little bite size pieces. When the stories all stand alone without any historical moorings to hold them in place or to give you perspective. We lose sight of the fact that these events happened to real people in a real world with a very real socio-economic-political-religious context that would have colored every word and phrase in a way that is all but lost on the modern reader.

To put it another way, Genesis was not dropped on a people whose minds and hearts were a blank slate. They were not automatons simply waiting for their programing to be downloaded. Just like us, they heard the news of creation with buttload of baggage and preconceived notions that had to be confronted, rooted out, and brought into alignment with this new revelation. (And yes, buttload is a proper and precise theological term – well, in my world anyways.)

So we ask the obvious questions:  Who wrote Genesis? When was it written? And to whom was it written?  

The first one is easy enough. The answer is Moses. Jesus even said so in Luke 24:44, and then Paul gives us a little more insight in Acts 7. This also answers the second and third questions. It was written after the Exodus and to the Children of Israel after they had been freed from slavery.

It is easy to brush by all that with a nod of acceptance, but we have got to stop flying through our Bible and acting as if reading the words is enough to understand what we are being shown. Think about this with me.

Moses who Paul says was “educated in all the wisdom of the Pharaohs” takes this bunch of refugees out into the desert. Refugees who had lived their whole lives in fear, who had all hope for the future snuffed out under a slave master’s whip, whose sole purpose was to toil for a people who viewed them as so sub-human that with a simple decree their children were ripped out of their arms and slaughtered. Can you imagine degradation they had endured? The sheer worthlessness that had been ingrained so deeply into their heads that they would one day beg to return to this condition because the comfort of the known held much more appeal than the rigors of the desert before them?

As we read the accounts in our comfy arm chairs, in rooms heated and cooled to our preference, and munching on our Cheetos, it is easy to proclaim that we would have never spurned God’s promises the way they did. We would never turn our backs on him after having experienced the awesome terror of the plagues or the grand wonder of the parting of the sea. How smug we can be! And yet how many of us can’t even bother with being polite to the checkout girl. Tell me again how easy it would be for a Christian today to make this walk of faith.

And yet, here they are. In a desert, carrying the only possessions they have, and wondering what is going to happen to them and their children when the food runs out. If this was not terrifying enough, there is another thought process running in the backgrounds of their minds – they may have just brought the entire world to an end.

The land they had just left was a land of cycles. Cycles of the sun personified by Ra who made his daily circuit through the sky, eaten each night by Set, and delivered from Set’s belly each morning, governing the ebb and flow of all life. Cycles of the Nile with its seasonal flooding that washed in the fertile silt and watered the crops that most of the known world depended upon for food at one point or another in history. Cycles of life, a 3000 year process of life, death, and reincarnation that only the most worthy could hope to escape. Cycles guarded and upheld by Pharaoh, the man they had just watched drown in the collapsing walls of the sea. The god-man entrusted with putting down political coups and slave uprisings so that the cycles could continue unbroken and unhindered lest the mighty Nun, the god of chaos, rise up from his watery prison and consume the world once more.

Did they not just witness the chaotic waters destroy the one charged with holding back Nun’s power? Did they not just rise up in defiance against the one the only culture they knew proclaimed to be their guardian and savior? What had they done? Was it a mistake? Could they be forgiven? Freedom? What did freedom mean to dead men?

Certainly they had experienced the fierce power of this God that Moses had claimed to follow, but hadn’t this God failed them before?  What of all the years they had languished as slaves, crying out for a savior and none was given? Hadn’t they watched their own parents, grandparents, and even their children die as this God ignored their cries? What was to say that this time would be different? And Moses, where was he? It seemed like so long ago that he had left them here in this barren waste and disappeared into the clouds that surrounded Sinai. Perhaps he had brought them here to die.

So many questions, so much fear, and so little to cling to as they waited their fates.

Then one day they seem him as he walks down the mountains, still radiant from his time with God. Moses who carries back the tablets of stone, the laws by which they are to live, but he carries back something more – the stories of a time only dimly remembered, the time of their forefathers, and the times of creation.

And the story begins with these life changing words – IN THE BEGINNING!

No more cycles to be defended or guarded. No more endless loops of time imprisoning humanity in never ending toil and hardships. No more wheels crushing them into oblivion. No! There was a beginning!  A point where it all started, a point where God acted, and a God did not conquer the chaos – he redeemed it! Fashioning and shaping it according to his desires, not reliant on a man, even a god-man to defend his cycles of life. He stood above it all.

And with the declaration of beginning came the promise of an end. Hope, purpose, and meaning! For now all of humanity would take part in the culmination of time so that the glory of God might be revealed to all men and women who walked this earth. A God who stood in power and glory above the chaos of this world, not with the need to conquer but with the desire to redeem.

I can only imagine the wonder that filled them as they heard this word we brush past. I can only imagine how the pillars of the world they knew shook and crumbled under the weight of this new revelation as they rose again. This time not as runaway slaves, but as a nation, holy, set apart, with a mission and purpose decreed by the God who defied every truth they had been trained to hold dear.

Can it mean any less for us? Even in our comfy chairs? Is the word any less vital or true for us? How many times have you felt like a rat on wheel, that life had no purpose, no meaning? That the chaos of this world had overwhelmed you, consuming all that you gave security and peace? The world does not have to be as we have been trained to see it. It does not have to be limited by the truths that everyone wants us to hold dear. For we are not slaves to this world, we have been freed so that we to might be a holy nation, set apart, with a mission, and with a purpose. We – you and I, not some person on a pedestal, not some spiritual guru, we have been set apart holy unto him! And he still the God who redeems all of creation to himself, we just need to hear the words anew.

Psalms 107 – Beating My Head Against A Wall

Oh, give thanks to the LORD for He is good, for his lovingkindness is everlasting. Psalm 107:2

It has taken me awhile to get this next post up because, wow, I have never encountered a word whose definition was so incredibly abstract that no one seems to know the definitive definition. The word in Hebrew is חֶסֶד translated above as “lovingkindness.” However, a quick look at how it is translated in other versions or even just different places in the same version of the Bible, you are going to find that the translators offer several different translations of the word: lovingkindness, enduring love, mercy, and faithfulness – I think that just about covers it.

Now, before anyone flies into a panic, let me just say that these are all good translations of the word. They are all valid, and they convey an aspect of the Hebrew word that is right and correct. The problem I was having with the word is the fact every time it has been translated into English we make this jump from a concrete action, the basis for Hebraic thought, into the abstract, and what can possibly be more abstract than love? Or kindness? Or even faithfulness, for that matter?

I have spent hours and days exhausting every Bible commentary, Hebrew dictionary, and tool I had in my personal library. I broke it down into the paleo-Hebrew components. I read pretty much every verse in the Bible where this word is used, and eventually, I turned to Google. From there I read article after article, some that pretty good, most fairly shallow, and even stumbled into a few that I am certain were nothing more than recipes for witchcraft. It was at this point that I had to admit, I was beating my head against the wall, and I did what any good Bible scholar does when they are stumped. I went to sleep.

As I was drifting off, I prayed the most righteous of prayers – “A little help would be nice.”

Ok, so maybe more of prayer with a touch of an attitude, but God knows my heart and I don’t have to worry about making it all pretty for him.

I had this really cool dream, which I can’t remember most of, but I do remember thinking I need to remember this because it is cool. The one thing I do remember is using tweezers to put pale blue stones into settings on a golden garment that was flung over His shoulder. (I told you it was cool.) The second thing I remember was that as I woke up and my feet hit the floor, I was mumbling to myself without being fully aware of what I was saying. When my yet-to-be-caffeinated mind finally grabbed onto the words, I heard myself saying, “It is all about keeping the right things in, and the wrong things out.”

This sent me scurrying to my notes, because Rule Number 32 of Biblical translation says, “Personal revelation never trumps what is written.” If you ever want to screw your theology up to the point that you need seven and a half miracles to straighten yourself out, start relying on the things you think God is telling you more than this Word he has given you.

So I went back to the verses where we can find this word.

And he said, “O LORD, God of my master Abraham please grant me success today and show steadfast love to my master Abraham.” Genesis 24:12

This was the prayer of Abraham’s servant as he searched for a bride for Isaac, Abraham’s son. So far so good, this prayer is all about keeping the right things in and the wrong things out. In other words, the definition given to me works, but once is never enough, so I moved on.

If I am alive, show me steadfast love of the LORD, that I may not die; and do not cut off your steadfast love from my house forever, when the LORD cuts off every one of the enemies of David from the face of the earth. 1 Samuel 20: 14, 15

Here it was used between Jonathan and David as they worked to preserve their friendship in the face of Saul’s wrath towards David. Again, the definition works. Jonathan knows that David would only be doing what was expected of him if he chose to kill all of Saul’s heirs as they had a perceived claim to the throne God had promised David. Jonathan asks that life be protected and death be denied entrance into their friendship.

When my life was fainting away, I remembered the LORD, and my prayer came to you, into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But with a voice of thanksgiving I will sacrifice to you what I have vowed I will pay. Salvation belongs to the LORD. Jonah 2:7-9

This is the prayer of Jonah, and his capitulation to God’s call on his life. The statement he makes about how those who “pay regard to false idols forsake their hope of steadfast love” is interesting. Can we forsake the hope that the right things will be kept in and the wrongs things be kept out if we fail to remain faithful to our God? It certainly had to look that way to man who was on the verge of becoming fish vomit, but he is acknowledging that God is still there, responsive to his prayer, and God still has the power to act on his behalf, to save him.

Jeremiah speaks of God’s “everlasting love” in chapter 31 as he describes how God will change their mourning into joy, and again we see how even in the punishment of exile, God is protecting and purifying his people. In other words, he is keeping the right things in and forcing the wrong things out. Ezra identifies God’s “steadfast love” as the reason the king allowed him to return to Jerusalem to rebuild the city. He specifically states that God “put such a thing as this into the heart of the king, to beautify the house of the LORD God.” Did you get that? God put the right thing in the king’s heart to accomplish his purposes, and Ezra identifies the cause as God’s steadfast love. We could spend months going over the Psalms and all the ways the word is used there, but let’s just look at the one at hand.

In Psalm 107 alone, the writer uses the word חֶסֶד six times in verses 1, 8, 15, 21, 31, and 43. Four of those times it is used in a refrain:

Let them thank the LORD for his steadfast love, for his wondrous works for the children of man!

The only variation of its usage occurs in verse one and in the final verse which states:

Whoever is wise, let him attend to these things, let them consider the steadfast love the LORD. 

If you go through Psalm 107 you will find that is a list of various examples of God’s steadfast love. Notice how concrete they are, and how they extend over every aspect of human existence. The examples pull from physical circumstance, the oppression of others, things we do to ourselves, the risks in work life, natural disasters, and spiritual battles. All of it pointing to God’s direct action to protect, to educate, to provide, and to deliver.

This is not a word that denotes some type of detached benevolence.  This is God stepping into the pages of history, in the realm of our existence so that we might know his love, so that we might experience his personal care. It is a picture of him surrounding us with a love that only allows the right things in and is actively working to keep the wrong things out. We are being shown that we are participants with him, receiving his faithfulness to move on our behalf as we respond in kind. There is nothing abstract about this concept, and nothing passive in his love. It is a vital force that inspires and empowers us to join with him in removing those things in our lives that do not honor him. We operate in חֶסֶד when embody God’s love through acts of kindness and mercy. When we invest of ourselves, become active participants in alleviating and suffering, when aid in another’s deliverance, and when we are willing to get our hands dirty so that another might know our Lord, we are helping expel the wrong things in this world and inviting in the right things in the form of God’s lovingkindness.

And his lovingkindness endures forever! It is everlasting! He will never cease to be the one standing between us and the world, us and our enemies, even when that enemy is ourselves. He was, is, and always will be that wall of protection around us, and he is inviting us to play a part in what he is doing in this world. For he desires that all may know him and experience his love, and what better way than for those of us who have received it to demonstrate its redeeming power than following the example of his work in our lives? In doing so we proclaim that his love will never run out, never be used up, and never wear thin, it is abundant and everlasting, overflowing out of our lives into the world as proof of its enduring nature. What more do need to be inspired to thank him?

To get in at the beginning of our look at Psalm 107 start here: O, Give Thanks To the LORD. The second in the series is Digging Deeper Psalm 107, third What's In A Name?, and fourth For He Is Good

For He Is Good - Psalm 107

Well, I haven’t totally forgotten our study of Psalms 107. If you are just joining us or if you need to refresh your memory, here are the links to the past three posts: Oh, Give Thanks To The LORD, Digging Deeper Psalm 107, and What's In A Name?

Oh, give thanks to the LORD for He is good, for his lovingkindness is everlasting. Let the redeemed of the LORD says so, whom he has redeemed from the hand of the enemy say so. Psalms 107:1, 2

Today, we are going to take a part the phrase “for He is good.” The first thing you want to do when making a serious study of anything is to define your terms, and let’s face it, good is a rather subjective term. Often we tend define “good” as anything we like and bad is anything we don’t like, but when we are studying Bible we need to define our terms according to how they are used within the Bible. We do this by finding other passages of the Bible where the same word is used.

The easiest way to do this with your English translations is to look up the word good in a Strong’s Concordance. If you do not have one, don’t worry it is available for free online, but if you are going to do any amount of serious Bible study I recommend you grab one for your library. When you do this, remember our rule of first mention, and go to the first verse where we find this word. You should be turning to Genesis 1:4.

“And God saw that the light was good.”

Obviously, we are in the creation account. God is going to continue creating the universe and after each creation he is going to see that it is good. From the dry land and the creatures that inhabit to waters and the skies and beasts that will live there, all of it will be seen and all of it will be found good. Then we get to the creation of man, (Genesis 1:26 – 31), and you see that there is no declaration that man is good.

This leads to an interesting question, why is everything else God created good but man isn’t?

Really, stop there and think about the question. Consider the possible answers. When you encounter something like this in the Bible don’t just rush by it and say, “That’s just the way it is.” Remember this book is crafted with the intent and purpose to hold as much truth as possible in very finite space, everything in here was included to teach us something. While you are rolling that around in your mind, let’s skip ahead a millennium or more, or few books as it may be, to the story of Jesus and the
Rich Young Ruler found in Luke 18: 18--30. As always, go look it up and make sure I am not ripping anything out of context because I am only including the key verse here.

And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone.”

Did you catch that? “No one is God except God alone.” Go on and read the rest, and you find that Jesus is making a point about what is required to follow him. Sure there are some rules like honoring your mother and father, and not bearing false witness against your neighbor, but the it all boils down to one final step – you have to follow him. Nothing in this world must come between you and being in his presence for when you are in his presence you are in the presence of God, (John 1:1-7, John 14).

Jump on over to see one instance of how Paul uses this word good:

And we know that all things work together for good, for those who are called according to his purpose. For those he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first born among many brothers. Romans 8:28, 29

We could go on with other examples, but for the sake of time, space, and the average adult attention span, let’s just put together the pieces we have collected so far.

God calls his creation good, with the exception of man, but why is it good? To answer that question we have to look at the purpose of creation. God did not need an earth. We did. Everything he placed within this grand creation we inhabit was perfectly designed to house, feed, and shelter us. Everything he called into existence fulfilled its purpose perfectly and without flaw.

Man, on the other hand, is created with potential and that potential lies dormant within each of us until we choose to activate it by become conformed to the image of his son. And we don’t do this by works, we do it through relationship, by coming to know him, and through a process of renewing our minds through the words of truth. The earth was given to us as place to walk through this process and deeper into this relationship, even in its fallen state it still serves this purpose.

God’s greatest desire is to be known by humanity. The wonders that he done so that we might know span throughout history and continue today. Jesus declares that no one is good except God, and when we look at the things that God calls good we see that they are the very things that facilitate our ability to know him.

When I realized this a few years back, I tried to redefine my understanding of good. I came up with this working definition:

Anything that draws me closer to God is good. Anything that drives me from his presence is evil.

This radically changed my perspective of everything. Because when I step back and look at this world, I see how so many of the things we call good are driving people away from God. Money, health, relationships, family, technology, work, and leisure have lured people away from him. At the same time, how many times has disease, heartbreak, and hardship driven us to our knees to seek him? I realized that I have the authority determine what is good and evil in my life by my choice to draw nearer to him or to reject him, and in making that decision, I am also defining my intentions to be good or evil.

The only thing outside of my ability to redefine by this choice is God. For his intent is always that I draw nearer to him, he never changes, and he never waivers in that desire. Everything he has done or will do is for the singular purpose of knowing him. In this he proves that he is always good, and for that reason, giving thanks is the appropriate response in all things.

Readers' Questions: Why Wasn't The Book Of Enoch Included In The Bible?

My Study Tools

Readers’ question: Why wasn’t the Book of Enoch included in the Bible?

I don’t know if you caught it in the sentence above, but several of you have asked me to answer this question. It seems that lately the Book of Enoch, otherwise known as Enoch 1, has been getting a lot of attention. I cannot begin to count the number of YouTube videos and articles that have flooded the internet either praising this book as prophecy or condemning it as blasphemy, and the controversy over it seems to be heating up as experts on all sides are chiming.  And since this is the internet, a lot of non-experts have been happy to join in too!

The question, as most of you presented it to me, is easy to answer. “Why wasn’t the Book of Enoch included in the Bible?”  One of the Jewish tests for canonicity (read that worthy of being included in the Bible) is that a book had to be written to all generations. Now if, we read the first two verses of Enoch, we will find:

The words of the blessing of Enoch according to which he blessed the chosen and the righteous who must be present on the day of distress which is appointed for the removal of all the wicked and impious. And Enoch answered and said, “There was a righteous man whose eyes were opened by the Lord and he saw a holy vision in the heavens which the angels showed me. And I heard everything from them and I understood what I saw, but not for this generation, but for a distant generation which will come.”

So pretty much, the Book of Enoch excludes itself as it was not written for all generation, “but for a distant generation which will come.” But I don’t think that this is really what y’all wanted to know, so I am going to answer the question I think you meant to ask: Should we, as Bible believing Christians, be reading the Book of Enoch?

Hold on to your seats, this is where it starts to get a little more complex.

We know from other writings that the Book of Enoch was a pretty big deal. Ancient writers often referred to it in their work, and when I say ancient writers I am talking about some pretty big names in Church history. Names like: Irenaeus, Tertullian, Clement, and Ambrose. However, times were changing, and not unlike today, the main attack centered on the supernatural elements within the Bible. “Why were grown men reciting fairy tales, and believing in ghost stories? Hadn’t they figured out that this was modern age and that we needed to be rational and stop putting credence in such outdated texts?” If any of that sounds familiar, it is because it is the same arguments running around the internet today. It seems that in over 2000 years of existence, the opposition to the Christian faith has yet to come up with any better arguments either, but moving on.

So in an effort to tone down the more fantastical elements of the Bible certain stories were explained away, and the main one is found in Genesis 6.

When man had begun to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the LORD said, “My Spirit shall not abide in man forever for he is flesh: his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came into the daughters of man and they bore children to them. These were the mighty men of old, the men of renown.

If you continue reading, you will see that we are looking the events leading up to the flood. When we study this passage in the church, we often skim by it and talk about how evil people were being at this time and that is why God had to flood the earth, or you are told that the “sons of God” were the sons of Seth and the “daughters of men” were the daughters of that wretched murderer Cain.

Well, uh, yeah, about that? That isn’t what the text says.

A rule that every serious student of the Bible should follow is “Scripture interprets Scripture.” This simply means that when a word or phrase is used in one passage and it has an ambiguous meaning, you should look at other passages where the same word or phrase is used to determine what it means. When we encounter the phrase “sons of God” in other parts of the Bible, we find that is always refers to angels. Now, go back and reread that passage, but this time use the word “angel” instead of “sons of God”. See why it is so disturbing? And why some might want to tone it down?

Cut back to Enoch. The book of Enoch contains what is essentially a retelling of the Flood narrative with greater detail, and he doesn’t pull any punches. He plainly states that the “sons of God” were angels. He recounts conversations that he had with both angels who remained in service to God and with the fallen angels. He records the fallen angels’ punishment, and how he relayed messages between them and God. To be honest, it’s some pretty out there stuff that will blow your mind if you believe that the “sons of God” were really the sons of Seth.

Accepting what was then a new view of Scripture, and the flood in particular, people stopped reading the Book of Enoch, reading it was eventually banned by the church, and for awhile, it seemed to have been lost altogether. Enter James Bruce, and explorer in Africa, who made his way into Ethiopia. The history of the Ethiopian church is fascinating, but for now all we need to know is that they developed essentially without any outside influences after the fifth century AD. This meant they didn’t get the memo that they should do away with the Book of Enoch. During his time there, Bruce managed to secure three copies of the Book of Enoch. All of this went down in 1773, but it would take almost fifty years for the first translation to be made.

Since that time there have been many who claim that the Book of Enoch must have been written by Christian due to all the typically Christian references that are in the book. Others claim that it was, in fact, originally a Hebrew text but that Christians had inserted various passages in order to make it appear more Christian and less Jewish. However, some of this controversy is dying down as at least ten fragments from the Book of Enoch were found among the Dead Sea Scrolls verifying those passages as authentic to the original text.

I know, great history lesson, but that still doesn’t answer the question: Should we, as Bible believing Christians, be reading the Book of Enoch?

My answer is yes, but with caution. Here is why.

If you read the book of Jude, that single page book right before you get to Revelation, you will find this:

It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes down with ten thousands of his holy ones, to execute judgement on all, and to convict all the ungodly of all their deeds and ungodliness that they have committed, in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.”

Nowhere else in the Bible to learn that Enoch prophesied. In fact if you read his story in Genesis 5:21-23, you are going to find one of the shortest and most amazing stories recorded of man. He lived, had a son, walked with God, and then “he was not for God took him.” What crazy, but utterly fascinating way to be remembered!

But here in Jude, we do see that he prophesied, and we have reason to believe that his prophesies were credible and respected. If that is not enough for you flip back a few pages 2 Peter 2:4, 5:

For if God did not spare the angels when they sinned, but cast them down into Tartarus and committed them to chains of gloomy darkness to be kept until judgement, if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly;

Nowhere else in the Bible do you find anything close to this, but you do find it in the Book of Enoch. Some scholars believe that these verses are just the tip of the iceberg that proves that the Book of Enoch is a valid record of a supernatural revelation given to Enoch.

But before we jump to that conclusion, let’s consider a few things. Throughout this piece I have used various expressions common to our time and culture. You skimmed right by them because you are familiar with these expression, because they are everywhere, and they did not signify any type of connection to another writing. Why would we suppose that every time an ancient writer used the same words as his contemporaries he was doing more than I? So I think we should use restraint when using similar words to prove a connection between Enoch and the Bible. That being said, neither should we dismiss almost exact quotes of any significant length. It’s called balance, and that is always a good thing.

The second thing we should consider is the fact that the Book of Enoch did not enjoy the same protection that the canonical books of the Bible did. The text may well have been tampered with. For if the original story was an actual account of what Enoch said, then his account is thousands upon thousands of years old, and even our oldest manuscripts do not come close to the time of authorship.

The third thing to consider, if knowing Enoch was necessary for the practices of faith and salvation, it would have been included in the Bible. So in reality, it has little bearing on Christianity today.

So back to the question: Should we, as Bible believing Christians, be reading the Book of Enoch?
Yes, but with caution.

My personal beliefs are that the text we have today is based on an earlier work. I believe that Enoch did prophesy, and I think his words carried weight and authority as attested to by Jude. I believe that by studying this book we learn much about the culture preceding and during the time of Christ’s life. I think it shows how willing the ancient audience was to accept the supernatural and divine intervention in this life, and I think we can learn from that. After all, our God is supernatural, our salvation is supernatural, and our entry into his eternal presence will be amazingly supernatural, why would we deny that it can be seen in this world?

I urge caution because, honestly, I haven’t taken the time to pick the book apart or to thoroughly examine it for ideas or beliefs counter to the teachings within the Bible – the book that we have been commanded to honor and obey as God’s holy word. I urge caution because we should never put an extra-biblical text above the Bible. I also urge caution because most of you need to dive deeper into the Book you can trust before you start tampering with something that may not be fully trustworthy – for how will you know a lie if you don’t first know the truth?

"Unless You Read Hebrew and Greek"

“There are so many translations of the Bible you really can’t know what it says unless you read Hebrew and Greek.”

And there it was, the conversational hand grenade designed to shut down any further dicussion. I don’t know how many times I had been blasted with it, but I was getting tired of picking shrapnel out of my skin. So I did the obvious, I went to seminary and I learned Hebrew and Greek.

Going to seminary was not the smart decision. The hours were long, and I was dividing my time between classes, work, two kids, and a 19 hour a week commute. Sleep was something I got to do in my car between classes, food was whatever the vending machine offered, and I got really good at studying vocabulary flash cards as I sped down the highway at 65 mph. As if the personal sacrifice was not enough, I was (and am) getting to pay for the privilege to the tune of over $100,000 dollars in student loan debt. Additionally, I got to do it all without one single hint of a clue as to what I was going to do with my degree once I finished.

Unlike most seminary students, I did not go with any hopes or intentions of pastoring a church. I never felt that calling, and frankly, I am glad as I have seen so many of my former classmates grow embittered when they were unable to find work in the field they studied so hard to enter. I had one goal – learn the Biblical languages.

Most churches today are not looking for full time pastors, and that is especially true in places like rural Oklahoma. Churches want someone who preach a sermon that will attract new members without offending the old ones. They want someone they can call at two in the morning because grandma is in the hospital, do the janitorial work, and building maintenance while holding down a full time job that actually pays their bills. In the meantime churches throw mere pittance to their bi-vocational pastors so they feel they have the right to grumble about how lazy their pastor is when the men’s toilets are leaking. And amazingly enough, so many of the men and women behind the pulpit still manage to actually love the people who put all these unrealistic demands on another human being. (Starting to see why I am glad I have never felt called to a *real* ministry position?)

The idea that ministers get a fancy degree so that they can live a life of luxury is one of the silliest myths ever foisted on the American public. Most of the men and women I know serving our body are working hard to provide for a family, spiritual and biological, while attempting to pay back all the student loans they took out so that they could teach with knowledge and integrity.

And I would be willing to wager that 98% of those glitzy preachers you see on TV have never darkened the doors of a seminary other than as a guest speaker. One of the sad truths of our day is people are more than willing to throw money at anyone who is willing to tickle their ears with unfounded promises passed off as Biblical. Charisma and blindingly white teeth gets you far more followers today than solid teaching. Boys and girls, that should scare and sadden you because that type of pseudo-Christianity always crumbles under the burdens of real life and that is all the world is going to remember about these charlatans when their day of reckoning comes – not that these men and women taught a false gospel, but that gospel is false.

Unfortunately, I am not the only one who knows that American church looking for slick packaging. The leaders of the second biggest money making Christian enterprise do too. Seminaries know that many of their perspective students want one thing, a degree that legitimizes their place behind a pulpit. They, like their students, know that hanging a diploma on one’s wall is all the validation most congregations will look for. So the answer? Cut the hard programs. Cut the subjects that require the most dedication and time to master. Offer classes that teach their students how to run the business of church, marketing courses, and retain just enough Bible classes to still warrant the title of Christian. Those are degrees that people will pay for, and that is what will allow seminaries to keep the doors open.

On the surface, it seems like a good plan. Seminaries are struggling to stay alive, and survival is only going to become more difficult when religious institutions lose their tax exempt status. By offering easier course material, they can attract more students. Cutting the hours required for a degree makes seminary an option for those unwilling or unable to devote years and thousands of dollars in getting an education. Lightening the educational load would save future pastors thousands of dollars and make entering the ministry less cumbersome, at least in the financial realm. Pastors might actually be able to make it on a pastor's salary if they didn't have to pay back a mountain of student loans, and going to school while pastoring a church might be an option if it didn't take up so much time. In some ways, it seems like dumbing down the curriculum is the lesser of two evils – people still get a Biblical education even if it is of a lesser quality than the education of previous generations and it beats shutting down all together. 

However, this is short sighted at best and fraudulent at worst. We need men and women who are willing to commit to doing whatever it takes to learn more about this amazing revelation of God we call the Bible. We need people who are willing to wrestle through the intricacies of Greek and try to pin down the abstractions of Hebrew. We need people who will stand against those who pervert God’s word for personal gain, and we need people who know a lie when they hear it because they have been so immersed in the text that any twisted message sends shivers down their spines like cat claws on a chalk board. But most of all, we need people who love the Word and want to share that love the Word with the world.

Sadly, by cutting the language requirements and offerings in seminary we deny these men and women the chance to learn and, in turn, teach about their passion. And this is not merely the problem of perspective students, this is problem that will ripple throughout the church as leaders are allowed to lead in ignorance while professing to have knowledge, congregations will not have access to the informed teaching. Perversion of Scripture will go unchecked, and there will be no one to hold the leaders of tomorrow’s church accountable for their handling of the Word. Christianity will simply continue its downward slide into pop psychology and arm chair philosophy, as we love only those whose teachings bring them pleasure.

And what happens one day, in the very near future, when someone spouts off, “Unless you know the Hebrew and Greek you have no idea what the Bible really says”? Will we just keep picking shrapnel out of our skin? Or will we have someone in our midst who can stand up and say, “I do. I know those languages, and I can testify to the integrity of God's Word”? 

*Not everyone is called to devote their lives to this type of study, but you can help those who are. I will be sharing some ideas in an upcoming post on how you can be a part of persevering our heritage of faith.

Photo from Photopin

What's in a name? Psalm 107

“Oh, give thanks to the LORD for he is good.” Psalms 107:1a

In the past two posts, we have looked at the background for this Psalm and the first word.. In this one we are going to look at the next key word in the verse, “LORD.”

Now, there have been volumes and libraries written on this particular name of God, and there is no way that I could begin to share everything this name has to teach us about the nature and person of God. However, we can get a glimpse into the significance of its use here, and in doing so, we can establish some principles for understanding when we encounter it in other passages.
Before we go any further, I would ask you to take the time to grab your Bible and to simply read this verse. As you do look for anything that you might consider strange.

Do you see it?

If you have a newer translation of the Bible, you probably noticed that the word LORD is in all caps. Did you ever wonder why the translators chose to do that? After all, none of the other names for God get this treatment, so why this one? To find the answer you have to dig back into the Hebrew, or know someone who will do it for you. (You’re welcome.)

If you were to read this in the Hebrew the name you would find is יהוה, sometimes referred to as the Tetragrammaton or the unspeakable name of God. So what do you do if something is unspeakable? You come up with a code word, a substitution, and the substitution in Hebrew is Adonai. So when you read the text in Hebrew, you see the name of God written out as יהוה but when reading it out loud you simply say Adonai in its place. The reader is fully aware of which name is being used, but it is just not spoken.

This posed a bit of a problem for English translations. How do you convey what is in the original text while still honoring the command that would Hebrew readers would have followed, not to speak this name? Translating it as Adonai would not work since adonai is a rather a generic term of respect that simply means lord. We find it used throughout the Hebrew Scriptures: Abraham is called lord, there are Philistine lords, and Jael even called Sisera lord - right before she pounds a tent peg through his skull. So there is no guarantee that when we see this word in the English that the Bible is talking about God. The solution? Translate adonai as lord, but when the Tetragrammaton is used write LORD in all caps so that the English readers would know the real name being used.

Now, back to our text, and we begin with a question: Why did the Psalmist use this term for God? There are a multiplicity of names that he could have chosen from. Elohim, for instance, is the name Moses used for God when he wrote Genesis, so why not chose that name? You know, one were allowed to say or sing in this case? This is a song lyric after all.

In Biblical theology there are rules for interpretation, and one of these is known as the “Law of First Mention.” Basically, it boils down to the way are to understand a word, term, idea, or even the letters of the Hebrew alphabet is to look at when it was first mentioned or appears in the text. Elohim, for example, is first mentioned in Genesis 1:1 when God is creating the heavens and the earth. So when we see this name we are to think of Creator God, and if we were to look at every passage where this name of God is used we would find that is somehow connected with the concept of creation.

In contrast, we do not encounter the Tetragrammaton until Exodus 3 when Moses encounters God at the Burning Bush. Think about what is going on at that time. God’s people are trapped in slavery.
There is no hope for them aside from his direct intervention. They need a miracle that will change not just the circumstances of their life. They need a new identity, or more accurately, they need to be returned to the identity God had given them so long ago as the children of Abraham and live as people of promise once more. To use a theological term, they needed to be redeemed, and it all begins here with God revealing himself to Moses with name יהוה, “I am that I am” or more precisely, “I will be what I will be.” And as the story unfolds, we see God revealed as redeemer and king. A God who can change realities and give identity and purpose. A God who changes slaves into a nation, and the oppressed into the means of deliverance for the whole world in the person of Jesus.

So what is the Psalmist trying to tell us? He wants us to think of God in the context of redemption. He wants us to remember that burning bush and the revelation of God’s loving response to his people. He is asking us to recall how God fought on behalf of his chosen one, and how through his love they became something so much greater than who they were. He is uniting us to a history that testifies of God’s goodness. He is reminding us that this history is our history, and we serve the same God as those who witnessed the plagues of Egypt and the miracles in the desert.

I think that we could all stand to be reminded of this truth. I know I have days when I am standing somewhere between the Red Sea and armies of Pharaoh that try to destroy my life, terrified there is no way out, and that is when I need the reminder. The God who split the Red Sea is the same God I serve. He did not change. He is still in the business of deliverance and redemption. He is just waiting for me to call out, to confess that I need him in my world and circumstance, and allow him some room to work. The history of Israel’s redemption is the story of my redemption, and it is the stories of others that we are encouraged to believe there is redemption for all who seek him.

I, too, am nothing more than a runaway slave. Each and every time, I make my escape it chases after me trying to drag me back to a place where I am defined by sins decrees. I need a God who will who will part the waters and make a way for me into the wilderness, a place where I become something new in his presence, and do what only the free can do – sing the praises of the LORD whose lovingkindness is everlasting.

Digging Deeper Psalm 107

Well, I bet you thought I was done writing about Psalms 107:1, 2, but yesterday's post barely scratched the surface. One of the really amazing things about the Bible is that has been so perfectly crafted that each and every part ties in with every other part. How deep and far you go with a Bible study is determined only by your strength of character and will. I can honestly say that I have never fully exhausted the significance or beauty of a single verse no matter how many times I have dissected it. There is always something marvelous to discover.

Let’s begin with the first words, “give thanks”.  In the Hebrew this is a single word, הֹדוּ, which conveniently enough means “give thanks”, but one the things you quickly learn about Hebrew is that is rarely that simple. It is a language of pictures and images that take us beyond the abstract and move us into realm of action.

Allow me to demonstrate. If I were simply to list the definitions provided in the Brown-Driver-Briggs (BDB), you would find that the root of this word means to throw or to cast, confess, or to shoot an arrow as well as to give thanks. When you find such a diverse definition you have to fight off our rather English speaking tendency to focus simply on one while ignoring the rest. For someone who grew up speaking Hebrew all of these images would have been brought to mind even as they understood the primary meaning intended by the speaker or writer. It was in the multiplicity of images that the nuances that escape the translators grasp that the original audience would have understood the directive within this word.

To cast or to throw and to shoot an arrow are terms of warfare and precision. Remember that this song was commissioned by David, and what is he best known for? I believe it had something to do with a stone cast at a giant. Do you think it was an accident that a Psalm written at his behest included this term? Neither do I. We could pause here and consider the Hebrew word for sin, חׇטׇן, which includes a definition of “missing the goal or way”. Is there the implication that giving thanks is how we strive to hit the mark? Maybe. I think a case could be made, but I will let you ponder that while we move on.

Confess, now there is an interesting definition. As a reader, we should ask how this fits into the theme of the verse. If read further, we find that “the redeemed of the Lord (should) say so.” When you start putting the pieces together you begin to see that thanksgiving requires an acknowledgment of what has been done, and in this case God has been in the business of redeeming what was lost – the Ark of the Covenant and his people. So what did they have to confess? That they had been lost, that in a symbolic way they had lost him and his presence, that they needed redemption, and without that component they have nothing to be thankful for because God would have had nothing to do.  

If we do some more digging, we find that this word is used again in the Proverbs. (And who wrote Proverbs? Solomon, David’s son. Do I detect another connection?) Proverbs 28:13 says, “He who covers his faults will never succeed. He who confesses (הֹדוּ) and gives them up to the LORD will be shown compassion.” Compassion, lovingkindness…I think I beginning to see a theme.  

And all of these things would have been communicated with that single word! To anyone who grew up speaking this amazing language, and they would have never needed all the two hundred and seventy six study guides I have my shelves or the five years I spent in seminary to figure it out.

Now if you still think you aren’t digging deep enough, let’s look at the letters for a moment. Remember Hebrew was not always written the way we see it today. It originated in pictographs and each letter has not only picture that is associated with it, it also has a concept embodied by that picture.

Let’s take the first letter of the word, ה. (Oh, and you should know that with Hebrew, we read right to left.) It is pronounced “hey”. To explain how we get to this letter’s meaning, we would have to make two trips around Katy’s barn and one to Egypt, so I’ll just let you look that up if you are so inclined, but it means revelation or breath – both concepts bound up tightly together throughout the Bible.

The second letter in our word is the ד, and it represents a door. Doors are places of entry, and the guest that we would desire to enter into this life and world is God. We invite him in through our actions and prayers.

The final letter is the ו, pronounced vav. It is a hook. Some say it is a peg or a nail, but the principle is the same. It is used to join things together.

Now that you know what each letter symbolizes, you can put them all together. God reveals (or manifests) himself, to enter into our lives and world, so that we might be joined with him.

(This is where I totally geek out.)

What else has the power to move a person to give thanks than God’s manifest presence? What could be more natural than to be thankful that he has enter our world? Could there be a more compelling reason to sing our thanksgiving than God joining with us? What else could drive us to confess our need of him than a revelation of our redeemer and king, and do so not in abject despair but in joyful thankfulness?  

But it is not a one way street, for intrinsic to the design is God’s response to our thanksgiving and confession. For as we move towards him, he is moving towards us. The lovingkindness that we had only glimpsed from afar, perhaps a vague memory of time before our birth, floods into this world as he enthrones himself on our praise. The goodness that had been a mere shadow before now manifest in dazzling splendor as he joins with us to redeem us as his own. As our outpouring of love pierces his heart like an arrow, he responds according to his nature causing us to delight in presence ever more deeply.

All the opposing, complimentary, completing, and balancing concepts bound up so tightly in a single word! Everything affirming that God’s ultimate desire is to live among us, to move and be moved by those who love him. At once, he gives us the action and result so that we can know they are but two sides of the same coin, concurrent and indivisible is his presence and our thankful confession of his love.

*There is so much more to go with these two verses. If you are interested in more of what I am learning in this homework assignment, let me know in the comments so I will know to keep sharing.