Who Are We To Judge?

We live in a world where everyone is justified by pointing fingers.  We are polluted with an immeasurable degree of self righteousness that gives us the audacity to ridicule others when we are not good ourselves.  Adulterers damn homosexuals to hell.  Thieves call liars dishonest.  Murderers tell rapists that they are sick.  The envious tell the vain that they are self absorbed.  Gold diggers call prostitutes filthy.  Drug addicts try to rehabilitate drunks.  We know no ends to our hypocrisy.  He/she without sin cast the first stone! First we have to make our peace with God, ask for forgiveness, repent, change our ways, and then we may be qualified to instruct others on how to behave.

            We must see ourselves clearly before we can see someone else.  Even then, our sight is shaded and dimmed by our opinions presuming that our way is paramount.  We can’t see past the appearance of a person.  We see poor, ugly, and unkempt instead of good, kind, and strong.  We allow the physical to prevent us from seeing the light that shines within a person.  We become so “holy” that we become hardened and unmerciful, unforgiving, full of scorn, disgusted by the foolishness of the world that we become fools ourselves, forgetting that only moments before we were the lost ones.

            It is important to remember that we are not all knowing and even at our holiest we can not be the perfect judge.  Only God can hold that position.  Even Jesus did not like to judge others and if he felt that he had to, he relied on the witness of God. (See John 8:15)

            Let us learn to love and accept.  We should live as an example for those who are lost.  By letting our light shine, we may bring others out of the darkness so they may see themselves clearly and desire to change.  Allow God to be God and to be the judge of all.

The Christ: A Poem

The Christ
I imagine him-
golden brown
sun painted skin
body strong
lean and slightly thin
long muscles formed from vigorous walking
thighs thick from climbing mountains
mountains made by God
and mountains imagined by man
 
his hands-
long calloused fingers impregnated by miracles
power to heal
to resurrect
to free a soul full of regret

dust sprinkled feet
softly implanted in sturdy sandals
constantly embracing the street

round ebony curls crown his head
like a silken animal hanging on for dear life
a full beard adorns his full angelic lips like a beautiful wife

piercing eyes-
burning like unquenchable flames
stare out from a stern all knowing face
full of wisdom not of this place

his lips part
a spirit stirs within the air
the feeling of invisible hands
brush the skin everywhere


he speaks
“I am the way, the truth, and the life.”

I savor his words in my mind
in my heart they are housed
they are like manna in my mouth
when swallowed-
fire churning in my bones
forcing me to groan gleefully
embracing the idea of freedom
desire envelopes me
enclosing me within emotional ecstasy
ravishing every unworthy part of me
until spiritual rhapsody engulfs me
for I know I am loved

GOD IS EVERYWHERE

The Gospel of Thomas is a part of the Nag Hammadi Scriptures discovered near the Nile River near the city of Nag Hammadi, Egypt in 1945. It is a book of wisdom and is considered a Gnostic text. It consists of 114 sayings attributed to Jesus which are meant to direct one to salvation and life.

The Gospel of Thomas (translated by Stephen Patterson & Marvin Meyer)
v.77 Jesus said, “I am the light that is over all things. I am all; from me came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me.”

I would like to deconstruct the popular theory among Christians that God or Jesus lives primarily in the physical church.

We Christians have always suffered from an obsessive disorder when it comes to God. We think we own God not the other way around. We pray for God to do our bidding and pitch fits when God is not obedient. It is only natural since we tell God what to do, how to act, and how to please us, that we tell God where to live. 

Restricting God within The Holy- Baptist- Catholic- Methodist- Presbyterian- On the Corner of Your Block- Evangelical- Church is like trying to squeeze the expanse of the sky into a tiny little box. We refuse to let God reign supreme and insists in locking God into the four walls of the church. God is too big to be confined within a building, especially a building that we ourselves can’t stand to be confined in after a certain amount of hours.

It is common to hear church folk tell people who don’t attend church that they should go to church and get saved; that they need to go to church so they can get closer to God; sometimes it is said that the fires of hell crave those who don’t walk inside the church house.

But when we look at the life of Christ, we see him more on the street than the synagogue. He is where the people are. We see him preaching from a mountain top (Matt. 5), sitting on a boat docked on the beach (Mark 3:7-12), chillin’ at his homeboy’s house (Matt. 8:14), feeding people spiritual and physical nourishment in a wide open space (Mark 6), sitting by a well (John 4), and just healing while strolling down the block (Luke 5). In (Mark 1:12) Even when he got filled with the Holy Spirit and called to preach he was driven into the wilderness with the devil and wild beasts (probably because the Lord knew it would be less dangerous than dealing church folk). After all, Jesus affectionately called church folk hypocrites and vipers. 

God is where the people are: the clubs, the street corner, the office, the football game, the porn shop, the crack house, the mall, and actually The Church. God is everywhere and if we Church folk actually want to become Christians one day, I suggest we be willing to be just about everywhere too.

Jesus said, Split a piece of wood; I am there. Lift up the stone, and you will find me.” Therefore we must not forget to seek the people hiding in the woods or the ones who crawl under rocks, because Jesus is there also. Jesus dwells in the bright hilltops of the world as well as the dark misshapen cracks of earth. David says in Psalm 139:7-10, “Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I take the wings of morning and settle at the furthest limits of the sea, even there your hand shall lead me, and your right hand shall hold me fast.”

And the Church of Christ being the body of Christ has to be willing to go everywhere Christ dwells. We can’t be too good to not go where Jesus went. Church cannot be a church of God if the message is anti-compassion, anti-community, because a deficiency of both is anti-Christ. 

Make no mistake, I do not concur with Rapper Jay-Z who thinks life begins when the church ends. So, please don’t grab your torches and prepare to burn down buildings. We need those buildings as central meeting places to offer fellowship, worship and praise  The Church is a place to implement community action, to educate, and to advocate.  We need the physical church.  It is important!  However, the spiritual church should be magnified over the physical church. If God is everywhere, and Christians are everywhere, it is only logical that the church should follow us everywhere we go.

Jesus said I am all. That is inclusive of everyone. That includes that stripper that you think is grimy and that homeless man you think sticks too much to speak to or that pretty girl you’re jealous of or that man who has more money than you and that misses who looks like a mister and that person at McDonald’s with the worst freaking attitude. If Jesus is all, we followers of Jesus must love all. A God who created us all must surely have compassion for us all. We are all fearfully and wonderfully made!

And we must always remember that God can be found anywhere! There is no place too far and secluded that God cannot reach. There is no soul so dark and demented that God cannot change. There is no person so tattered and torn than God can not heal.

C.S. Lewis says, “God whispers to us in our pleasures, speaks to us in our conscious, but shouts in our pains.” Through it all God is there. God is everywhere!

The Mexican gardener, who picked me up when I fell flat on my face, seemed more like Jesus than the preacher who’s too big time to shake my hand. I’ve felt the presence of God listening to Alantis Morsette belting "Thank You" more than I have listening to the church choir’s rendition of Byron Cage. The contrite lamination of Tupac rapping "Shed so Many Tears" is as valid as a testimony before benediction. The Gospel of Thomas as well as the Gospel of John reveals that God is there too! 

Stop thinking that only your church or denomination has God’s personal cell phone number. A person can come to Christ at the movie theater as well as the pew. A change of heart has no geographic location and God does not either. The earth belongs to God and all the places thereof!

People, God is everywhere!

EXEGESIS OF LUKE 4:1-13: THE TEMPTATION OF CHRIST

        

Luke 4:1-13 (New Revised Standard Version)

1Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, ²where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. ³The devil said to him, ‘If you are the Son of God, command this stone to become a loaf of bread.’ ⁴Jesus answered him, ‘It is written, “One does not live by bread alone.” ’

5 Then the devil^* led him up and showed him in an instant all the kingdoms of the world. ⁶And the devil^* said to him, ‘To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. ⁷If you, then, will worship me, it will all be yours.’ ⁸Jesus answered him, ‘It is written,
“Worship the Lord your God, and serve only him.” ’

9 Then the devil^* took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, ‘If you are the Son of God, throw yourself down from here, ¹⁰for it is written, “He will command his angels concerning you, to protect you”, ¹¹and “On their hands they will bear you up, so that you will not dash your foot against a stone.” ’ ¹²Jesus answered him, ‘It is said, “Do not put the Lord your God to the test.” ’ ¹³When the devil had finished every test, he departed from him until an opportune time. [1]

*he (Greek)

Luke 4:1-13 (New King James Version)

 ¹ Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into^[a] the wilderness, ² being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry.
³ And the devil said to Him, “If You are the Son of God, command this stone to become bread.”
⁴ But Jesus answered him, saying,^[b] “It is written, ‘Man shall not live by bread alone, but by every word of God.’”^[c]
5 Then the devil, taking Him up on a high mountain, showed Him^[d] all the kingdoms of the world in a moment of time. ⁶ And the devil said to Him, “All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. ⁷ Therefore, if You will worship before me, all will be Yours.”
⁸ And Jesus answered and said to him, “Get behind Me, Satan!^[e] For^[f] it is written, ‘You shall worship the LORD your God, and Him only you shall serve.’”^[g]
9 Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down from here. ¹⁰ For it is written:
      ‘ He shall give His angels charge over you,
      To keep you,’ ¹¹ and,

     ‘ In their hands they shall bear you up,
      Lest you dash your foot against a stone.’”^[h]
12 And Jesus answered and said to him, “It has been said, ‘You shall not tempt the LORD your God.’”^[i]
13 Now when the devil had ended every temptation, he departed from Him until an opportune time.

1. Luke 4:1 NU-Text reads in.
2. Luke 4:4 Deuteronomy 8:3
3. Luke 4:4 NU-Text omits but by every word of God.
4. Luke 4:5 NU-Text reads And taking Him up, he showed Him.
5. Luke 4:8 NU-Text omits Get behind Me, Satan.
6. Luke 4:8 NU-Text and M-Text omit For.
7. Luke 4:8 Deuteronomy 6:13
8. Luke 4:11 Psalm 91:11, 12[2]
9. Luke 4:12 Deuteronomy 6:16

ESTABLISHING THE TEXT

Luke 4:1-13 is a rich pericope that tells the story of Jesus being tested in the wilderness by the devil.  It is a story that illustrates how Jesus refused to be seduced by the devil and held fast to the word of God.

 The New Revised Standard Version of this text only has one variation.  This variation is replacing “he” with the “the devil” in verses 5, 6, and 9.  However the New King James Version has a number of variations that are quite interesting.

The first variation between the NRSV and the NKJV is in Luke 4:1.  The NRVS says, “and was led by the Spirit in the wilderness.”  The NKJV says, “was led by the Spirit into the wilderness.”  This slight variation shifts the meaning of the text.  The NRSV insinuates that Jesus was following the Spirit in the wilderness as if the Spirit remained in the wilderness as a guide.  “In the wilderness” implies that Jesus was already in the wilderness following the spirit.

 The NKJV insinuates that the Spirit’s job was to simply get him into the wilderness and leave him there by using the words led into.  It implies that Jesus may have been somewhere else then the Spirit guided him into the wilderness where his testing would take place.    

The next variation is located in Luke 4:4.  The NRSV says, “Jesus answered him, ‘It is written, “One does not live by bread alone.” ’  The NKJV says, “But Jesus answered him, saying, “It is written, ‘Man shall not live by bread alone, but by every word of God.’”  The NKJV adds “but every word of God.”  This is completely omitted from the NRVS and from the NU texts implying that it may have not been an original part of the text but a later addition added by the writers of the King James Bible to continue Duet. 8:3 (the scripture where the quote was originally taken).  NU stands for “the most prominent modern Critical Text of the Greek New Testament, published in the twenty-seventh edition of the Nestle-Aland Greek New Testament and the fourth edition of the United Bible Societies’ Greek New Testament.”[3]

Luke 4:5 has a major variation between the two translations as well.  The NRSV says, “Then the devil led him up and showed him in an instant all the kingdoms of the world.”  The NKJV says, “Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time.”  The NKJV adds “taking him up on a high mountain, and showed him.”  This is not found in the NU text; therefore, the NRSV omits it totally.  This addition does not change the meaning of the text but it adds more detail to the story.  It places Jesus in a higher place so that the view of the world is vast.  However, the NRSV’s translation could indicate that the devil showed him some sort of vision since they were not in a high place and the world was revealed in an instant.
            The last variation between the NRSV and the NKJV is in Luke 4:8.  The NRSV says, “Jesus answered him, ‘It is written, “Worship the Lord your God, and serve only him.” ’ The NKJV says, “Jesus answered and said to him, “Get behind Me, Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve.”  “Get behind me Satan” is not in the NU text and is omitted in the NRSV.  “For” is also omitted by the NRSV translation, the NU text and the M-text. M-text stands for Majority Text. 

Jesus ordering Satan to get behind him shows that he has some type of authority to cast the devil behind him.  They ironic part is that the devil did relent in his tempting.  He had another temptation to go and after that he left on his own according not at Jesus’ rebuke.  It questions the power dynamic between the two.  Maybe the only true power is God.

Although the NKJV is a more popular, descriptive, and elaborate text, I will use the NRVS for the remainder of this paper because of its simplicity and academic accuracy.   The additions in the NKJV seem to be creations of later redactors and this many skew the original meaning of the text.  It’s only purpose here is to show variations in the temptation of Christ narrative.

VERSE-BY-VERSE ANALYIS

Luke 4:1 says, “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness…” 

This verse begins by saying that Jesus was full of the Holy Spirit.  According to Strong’s Hebrew and Greek Dictionary, word full here is the Greek word plērēs which means replete, or covered over.  Jesus was full and covered, enveloped in the spirit of God or as the text says, “the Holy (hagios, sacred or pure) Spirit (pneuma, air, breath, soul).”    Jesus then followed the Spirit in the wilderness.

            Luke 4:2 continues, “where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished.”

  Jesus was tempted (peirazō - test, scrutinized, or entice) by the devil (diabolos - slanderer, satan, or false accuser).  Strong’s uses the word transducer as one of the definitions of diabolos.  A transducer is a devise that converts one form of energy to another.  This is an extremely interesting word to use to describe the devil.

            It seems as if Jesus is at the mercy of the devil in this verse.  He was food deprived and enticed or tested for over a month.  It is intriguing that this verse says that although he had not eaten for forty days, he was hungry after the time of testing.  It implies that he may not have been hungry during the temptation.  But if this is the case, was God sustaining him?  Was turning a stone to bread (verse 3) a weak temptation because Jesus’ hunger had not kicked in yet?

Luke 4:3 says, “The devil said to him, ‘If you are the Son of God, command this stone to become a loaf of bread.’” 

The devil challenges Jesus’ title of the son of God by using the word if.  The word if puts an element of doubt in the devil’s voice and maybe the devil was attempting to put an element of doubt in Jesus’ mind regarding who he is.  The devil tells Jesus to prove himself by changing the stone into bread.  God has the power to speak things into being.  If Jesus is the son of God, he should have the same power.  Also, if Jesus proved his power by converting the stone in bread, he would be obeying the devil and that alone is against God’s purpose for Jesus’ life.

 Luke 4:4 says, ^“Jesus answered him, ‘It is written, “One does not live by bread alone.” ’ 

Jesus disregards the devil’s challenge in verse 3 and simply quotes a small portion of Deut. 8:3.  Jesus ignores his human hunger and fails to be enticed by the devil’s challenge.  He knows that humanity is sustained by more than physical nourishment.  If Jesus would have finished the quote, he would have said that humanity was sustained by the word of God (see MKJV).

“Since Jesus has yet to begin his ministry, we may surmise he is struggling with the nature and shape of his messianic role.  Weakened by hunger, the first temptation is personal but also social: will this be the ministry Jesus will have?”[4]

Luke 4:5, “Then the devil led him up and showed him in an instant all the kingdoms of the world.”

The devil shows Jesus the world in a matter of seconds.  It isn’t clear how the devil does this.  Maybe the devil uses supernatural means and creates a vision or illusion.  Maybe he took Jesus to a mountain top like in Matthew.  Whatever the method, he presented the kingdoms of the world to Jesus.  Kingdoms represent royal rule and power.

 Luke 4:6 continues, “And the devil said to him, ‘To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please.”

The devil raises the stakes and offers Jesus a chance to rule the world.  The devil also makes the claim that the kingdoms of the world belongs to him and that he has all authority over it.  He claims that he can give glory and power to whomever he please and he is offering Jesus a chance of a lifetime, to rule the political world and all its riches.   

The devil offers a stipulation to his offer in Luke 4:7.  He says, “If you, then, will worship me, it will all be yours.’ Ironically, he wants the son of the King of Heaven to bow to the King of the earth.  This is a bold stipulation.  In order to make such an offer, there had to be a chance that the offer would be taken.   This verse may insinuate that the devil felt that he had more power than Jesus.  “The second [temptation] is political:  will Jesus submit to the ruler of this world…?”[5]  This insinuation may tie into the devil’s “if you are the son of God” remarks.  Power and authority is in question here.

Again Jesus disregards the devil’s offer by quoting Deuteronomy.  This time he used 6:13.  Luke 4:8 says, “Jesus answered him, ‘It is written, “Worship the Lord your God, and serve only him.” ’  Jesus’ answer not only lets the devil know that he will not be worshiped but also that he is not God.

Luke 4:9 says, “Then the devil took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, ‘If you are the Son of God, throw yourself down from here…” 

Once again the devil challenges Jesus’ title Son of God.  He asks Jesus to prove his divinity by throwing himself from the temple.  “The final temptation is religious: will Jesus win Jerusalem and all it symbolizes…?”[6]  This could also be a way for Jesus to prove to the people that he is the messiah be performing such a miraculous stunt.

 The devil continues in Luke 4:10-11.  He says, “for it is written, “He will command his angels concerning you, to protect you”, ¹¹and “On their hands they will bear you up, so that you will not dash your foot against a stone.” ’   

The devil decides to show his scriptural knowledge and quote like Jesus.   He references Psalm 91 and says in so many words, “If you are really the son of God, the angels will come and protect you from harm.  They will catch you before you hit the ground.   Your toe won’t even touch a rock.”  Strangely, the devil wants Jesus to prove that he is the son of God by attempting suicide.  Maybe he is hoping that Jesus will jump and become a puddle of flesh, thus ending the battle of good versus evil.  Or maybe the devil is hoping for Jesus to obey God by testing God.  The devil reminds Jesus of God’s protection.

In Luke 4:12, Jesus disregards the devil’s challenge and answers again with a quote from the scriptures.  This time he recites Deut. 6:16. 

Luke 4:12 says, “Jesus answered him, ‘It is said, “Do not put the Lord your God to the test.” ’   

Luke uses an interesting choice of words.  Jesus could simply mean that you should not test God by doing insane things like jumping from a building and hoping to get caught by angels or to the Trinitarian thinker it could be a claim of divinity by referring to himself as God and being tested.  I think the former is most probable.

Lastly, Luke 4:13 says, “When the devil had finished every test, he departed from him until an opportune time.” 

The devil concludes his tempting and decides to leave and wait for another opportunity to test.  It is clear that another time will come and throughout Luke the persecutors of Jesus also waited for opportune times to arrest him (see Luke 11:14-23).

THEMATIC AND NARRATIVE ANALYSIS

            The major theme presented in this passage is the temptation of the world (the devil) and duty of God (quoting of scripture).  The entire passage is a battle between flesh and spirit.  The first temptation temps hunger with food.  The second tempts poverty with power and the last one tempts the mortal and immortal.

            The story begins when Jesus is led into the wilderness by the Holy Spirit.  The narrative tells us that Jesus had not eaten for forty days and then he was famished.  The devil then enters the picture telling Jesus to turn the rocks into bread.  “The singular form of bread implies that the primary question here is whether Jesus will trust God to supply his needs.”[7]  The devil plays on the human need for food and challenges Jesus to use his “son of God” power to make some.  “The Greek text could more literally be translated “since you are the son of God”; the point at issue, then, is not whether Jesus is God’s son, but rather how Jesus’ status and power before God are to be employed.”[8]  Jesus passes this test by subduing the flesh and nourishing his spirit by quoting scripture. 

The devil then shows Jesus a vision of the realms of the world.  By doing this, he attempts to seduce Jesus with material riches and power.  He offers Jesus glory and authority over the kingdoms of earth.  He offers a material kingdom if Jesus will only worship him.  Jesus is not interested in material gain and retorts with another scripture stating that only God should be worshiped and only him.  Again spiritual prevails over the material.

Next the devil takes him to the temple, the holiest monument to Israelites and tells Jesus to sacrifice his flesh in faith that the spiritual will rescue him.  He tells Jesus to trust his “son of God” status and prove his power by jumping from the temple so the angels will catch him.  Once again, Jesus quotes scripture.  He passes the test by not letting the mortal test the immortal.

FINAL INTERPRETATION

“In spite of the prophesies regarding Jesus and the preparations…it remains for Jesus to fully embrace his status and mission as Son of God.  This scene thus establishes his commitment and competence to set forth with his ministry and message by demonstrating his resolve and authority in the context of diabolic testing.”[9]  This is reminiscent of Israel being tested in the wilderness for forty years except that Jesus submitted to God and Israel rebelled.

            The temptation passage in Luke is there to show that Jesus is who he claims to be.  It serves as a training ground for him to face the trials and tribulations in his future.  Jesus is presented with tempting scenarios and he succeeds in standing on the word of God to overcome the devil.

 The devil challenges his very identity.  Jesus is able to overcome the sinister power of the devil by refusing to operate independently from God.  Jesus uses his power of scripture as his foundation to withstand the temptations the devil presents.  This passage continues the first three chapters which establish that the Son of God has come into the world.  Luke 4:1-13 serves as proof of identity.  It reveals that Jesus was filled with the spirit of God and that he is strong enough to withstand anything.  This passage is a rite of passage.  Jesus is tested so that he is ready to do what God requires of him.  It prepares him to walk in God’s purpose, God’s way, and not the way of the devil or the world.

            The devil in this passage symbolizes the physical world.  The gospel of Luke speaks about materialism and the worries of the flesh throughout.  The first temptations magnify many of Luke’s motifs of worrying about nourishment (6:25, 11:3, 12:22) and seeking riches (6:24, 12:33-34, 16:19-31).  By passing the devil’s tests, Jesus overcomes his human needs and depends totally on the word of God. “Jesus demonstrates not only his ability to resist the devil, but also his allegiance to God.”[10]

            If Jesus would have given into the devil,l he would have been disobedient to God by not trusting God to sustain him in the first temptation.  “The spirit led him into the wilderness to prepare him for his ministry so eating at Satan’s instruction would have shown lack of faith in the Father.”[11] By choosing temporary worldly power and avoiding the cross over eternal power in death and resurrection, in the second temptation would have been a blatant disregard of God’s purpose.  And, by testing God and not trusting him, the third temptation would have also been detrimental to his ministry.  This pericope’s purpose is to teach trust and obedience.   It emphasized God over glory.

            Luke’s overall goal is to set the stage for Jesus to emerge as the true messiah.  Luke reveals a man who is subject to the human condition and who can overcome it by trusting in God.  Jesus in the temptation narrative is someone who is tempted but has no fear of the tempter.  Jesus stands his ground each time something is presented to him and he answers each enticement with scripture.  The power dynamic between Jesus and the devil is a curious one.  One does not appear to be more powerful than the other.  There a few scriptures in Luke where Jesus’ power is related to the devils (Luke 11:14-23).  However,  the only true power shown is the power of God’s word to counter the devil’s offers.  In the end, Jesus is left to himself and the devil goes away plotting their next encounter.   This flows with Luke’s warning to stay prepared.

                                                                                   

Bibliography

BibleGateway.com. http://www.biblegateway.com/passage/?search=Luke+4&version=NKJV (accessed April 19, 2010).

Day, Colin A. Roget's Thesaurus of the Bible. New York: Barnes & Noble Books, 2003.

Horton, David. The Portable Seminary. Bloomington: Bethany House, 2006.

MacDonald, William. Believer's Bible Comentary. Nashville: Thomas Nelson Publishers, 1995.

Mays, James. Harper's Bible Commentary. San Franciso: Harper & Row Publishers, 1988.

Miller, Stephen M. The Complete Guide to the Bible. Uhrichsville: Barbour Publishing, 2007.

New Revised Standard Version with Apocrypha. New York: Oxford University Press, 1989.

Oremus Bible Browser. February 10, 2011. http://bible.oremus.org/ (accessed April 19, 2011).

Radmacher, Earl, and Ron Allen and H. Wayne House. Compact Bible Commentary . Nashville: Publishers, 2004.

Strong, James. The New Strong's Exhaustive Concordance of the Bible. Nashville: Thomas Nelson Publishers, 1990.

Tenny, Merrill C. Pictoral Bible Dictionary. Nashville: The Southwestern Company, 1974.

The MacArthur Study Bible. Nashville: Thomas Nelson, Inc., 1997.

The Nelson Study Bible New King James Version. Nashville: Thomas Nelson Publishers, 1997.

The New Interpreters Study Bible: New Revised Standard Version with Apocrypha . Nashville: Abingdon, 2003.

The New Oxford Annotated Bible with The Apocrypha: New Revised Standard Version. Oxford: Oxford University Press, 2010.

Wray, T.J., and Gregory Mobley. The Birth of Satan: Tracing the Devil's Biblical Roots. New York: Palgrave MacMillian, 2005.

Youngblood, R. F. Nelson's New Illustrated Bible Dictionary. Nashville: Thomas Nelson Publishers, 1995.

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[1]  (Oremus Bible Browser 2011)

[2]  (BibleGateway.com n.d.)

[3]  (The MacArthur Study Bible 1997)

[4]  (Mays p. 1019)

[5]  (Mays p.1019)

[6]  (Mays p. 1019s)

[7]  (The New Interpreters Study Bible: New Revised Standard Version with Apocrypha, p. 1859)

[8] Ibid.

[9]  (The New Interpreters Study Bible: New Revised Standard Version with Apocrypha, p. 1859)

[10]  (Radmacher and House, p. 711)

[11]  (The Nelson Study Bible New King James Version, p. 1694)

Exodus 22:16-18 Does God see women as property and do God really hate witches?

EXODUS 22:16-20

16 When a man seduces a virgin who is not engaged to be married, and lies with her, he shall give the bride-price for her and make her his wife.

17But if her father refuses to give her to him, he shall pay an amount equal to the bride-price for virgins.

18 You shall not permit a female sorcerer to live.

            Biblical laws are of utmost fascination.  They are assumed to be the very statutes that God has given to humanity to live by yet these rules seem awfully sexist and liberal with a death sentence.  Could it be that God only considers women property and sub-human vessels that were just created to fulfill the sexual whims of men?  Did God okay the selling of their bodies from father to husband as a holy decree that should be obeyed by the people?  Does God prefer men to be miracle workers and label powerful women witches or sorceresses who deserve to be eliminated because of their gender?  I propose that these laws were not statutes given by God but laws formulated by the Hebrew leader(s) to trivialize the importance of women and reduce them to property and to take the power away from women who were spiritually gifted because of fear of feminine power.

With great dismay I read this passage of laws that move from economics to capitol punishment as it acknowledges that virgins (as if men are born sexually experienced) are mere property in verses 16-17 then casually shifts to capitol punishment law in verse 18.  

These laws are placed here preceding property laws because they are focusing on finance.   

Virgin women were deemed as property to men of Israel and prime real estate at that!  A priest of God is only allowed to marry a virgin (Lev. 22:13).  Any woman that had lost her virginity is considered to be defiled (Lev.22:14) although a man may be sexually experienced  before he marries and he also has the right to sleep with any unmarried woman while he is married and/or her can take more wives (Deut. 21: 15-17, Exod. 21:10, Judg. 8:30, 2 Sam. 5:13; 1 Chr. 14:3 and 1 Kgs. 11:13). The virginity of a woman was to be guaranteed before marriage or the woman would be stoned to death (Duet. 22: 20-21).  The accusation of lost virginity could mean a hefty fine and a lifetime of marriage to the women accused (Deut. 22:18-19).  A life time of marriage to a man who abhors you seems like more punishment to the woman.

The word virgin (בּתוּלה b^ethûlâh beth-oo-law) is the feminine passive participle of an unused root meaning to separate; a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a city or state: - maid, virgin.  According to Holman Illustrated Bible Dictionary, the generic word for virgin (betulah) was used approximately 60 times in the bible where it refers to sexually inexperienced women (Gen. 24:16; Deut. 22:16-17).  It is also used for women who may or may not be virgins like in Ester 2:17-19.  Virgin is also used to symbolically describe Israel. 

Not only is a virgin property, she apparently has no power over her own body.  Her father has the option to give her away or keep her (and still turn a profit) regardless of her feelings on the matter.  Also, the word give in v. 17 is ironic because her body is definitely for sale and has a specific price.

Knowing this information leads me to believe that the writer of Ex. 22:16-17 modeled the society at the time in which they lived and showed no reverence for women and saw them as human items to be used as sexual objects and domestic servants.  It is difficult to believe that God would initiate such laws since in Gen. 1:27 God created man and woman in the image of God, took woman from the side of man equating to equality.  I am aware of the curse of woman in Gen. 3:16 but I assume this is also a ploy for a patriarchal society to justify why women should be subservient.

Even more fascinating than vs. 16-17 is v. 18.  According to the International Standard Bible Encyclopedia, the word witch means “one who knows.”  Why would people want to kill someone who knows?  Maybe if a woman knew her divine worth and power in that society and shared it with other women it would uproot their entire belief system.

Furthermore, the modern ideas of witch or witchcraft were unknown in the biblical era.   The word “witch/sorcerer” occurs twice in the the bible; the first time in Ex. 22:18 (where the feminine meaning is attached and the second in Deut. 18:10. The Hebrew word for witch is the participle of the verb (כּשּׁף, kishshēph), meaning “to practice magic” or “to practice the magical article.” 

      The word “witchcraft” in 1Sam. 15:23, “the sin of witchcraft” should be, “the sin of divination,” the latter representing the Hebrew word קסם, ḳeṣem, generally translated “divination”.

      The words witchcraft or sorcery comes the Hebrew verb (כּשּׁף, kishshēph) being that whence the participles in Ex. 22:18 and Deu. 18:10, translated in the King James Version “witch,” are derived. The ISBE states, “The word translated in the King James Version “witchcraft” in Gal. 5:20 (φαρμακεία, pharmakeı́a) is the ordinary Greek one for “sorcery,” and is so rendered in the Revised Version (British and American), though it means literally the act of administering drugs and then of giving magical potions. It naturally comes then to stand for the magician's art, as in the present passage and also in The Wisdom of Solomon 12:4; 18:13; and in the Septuagint of Isa. 47:9, where it represents the Hebrew noun כּשׁפים, k^eshāphı̄m, translated “sorceries”; compare the Hebrew verb כּשּׁף, kishshēph; see above.”  The plural “witchcrafts” ...stands for the Hebrew noun just noticed (k^eshāphı̄m) in 2Ki. 9:22; Mic. 5:12; Nah. 3:4, but in all three passages a proper rendering would be “sorceries” or “magical arts.” “Witchcrafts” is inaccurate and misleading.”

 Ironically, in other places in the bible, the word sorcerer or witch is used for both women and men.  And it can also substitute for divination.  Now the question is, why the recorder of the law felt the need to only call for the death of a female sorcerer (Ex. 22:18, Ezek. 13:18)  instead of both a male and female sorcerer as in Deut. 18:10, 14 and  Lev. 19:26.  It is obvious for me that this redactor either feared women or simply did not care for them.  There didn't seem to be a problem with supernatural powers when Moses and Aaron were using them in Ex. 4-11 or when Joseph used them in Gen. 30:27.  It seems that magic is only evil when foreigners (Ex. 7:11), Israelites influenced by foreigners (2 Kgs. 21:6),  or women (Ex. 22:18, Ezek 13:18, and 2Kgs, 9:22) use it.  Other than that, it's okay.  Its obvious that a woman with such powers must be feared because if she was harmless, why would she deserve death?  There has to be a reason why great measures are being taken to ensure that women are diminished to property and rendered powerless.  There is a need to control in Ex. 16-18. 

Overall, only the males of Israelite society benefit from these laws.  They have the right to buy their women and kill the rebellious ones and call them witches.  These laws were a brilliant part of the master plan to secure a patriarchal society.  Israel is a new a nation and laws are important to establish a new way of life.

The theological importance of this passage is for people to read and think for themselves.  It is important to know the difference between the laws of man and the laws of God.  It is okay to question the bible.  Questioning the bible does not mean that you are questioning the validity of God.  Questioning God does not mean that you do not have the utmost reverence and love for God.  God wants us to seek wisdom, knowledge, and understanding.  There is no wisdom, knowledge and understanding in taking something that may be unjust or confusing and just accepting it just because a writer said that God said it.  An intelligent person questions, thinks, and seeks to understand.  It's okay to ask why. 1 Thess.5:21 tells us to test all things and hold on to what is good.

This passage can be used as a sermon preaching about the nature of God and the nature of people.  It can be preached from the standpoint that everything that people touch is flawed and agenda driven, even if these people are believers in God.  It is natural to let one's own theologies and ideologies bleed into their understanding of God.  The sermon should emphasize that the bible was written by people to a certain group of people who shared a common culture and this culture will shape the writings of each prophet or redactor.  Therefore, the writer will write things that they know the people will agree with and the writer will also slip some of their own thoughts and opinions into the text.

The sermon will preach on building a personal relationship with God so that you can differentiate between what God may say or do or what people may say or do.  Knowing the nature of the God we serve is important.  It is important so that we won't be mislead by unsound doctrines, unjust lays, pointless traditions, and asinine rituals.  The sermon will teach that the message of God is in the bible through and through but it is being filtered through the eyes of people and sometimes people see different things.  This fact does not invalidate the bible.  It simply makes people aware that the bible has flaws because people have flaws.  This does not mean that God has flaws.  It only means that people can only share what they know from the best of their ability and sometimes their personal opinions, social standing, culture, political position, ethnic group, sexuality,or religion can slant their writings.  

Bibliography

Anderson, Ken. Where to Find It In The Bible. Nashville: Thomas Nelson Publishers, 1996.

Boadt, Lawrence. Reading the Old Testament. New York: Paulist Press, 1984.

Comparative Study Bible. Grand Rapids, MI: Zondervan, 1999.

Day, Colin A. Roget's Thesaurus of the Bible. New York: Barnes & Noble, 2003.

Dever, William D. Who Were the Early Israelites and Where Did They Come From. Grand Rapids: William B. Eardmans Publishing Company, 2003.

Holman Illustrated Bible Dictionary. Nashville: Holman Reference, 2003.

Holy Bible: New Revised Standard Version with Apocrypha . New York: Oxford University Press, 1989.

International Standard Bible Encyclopedia (Esword.com)

Horton, David. The Portable Seminary. Bloomington: Bethany House, 2006.

MacDonald, William. Believers Bible Commentary. Edited by Art Farstad. Nashville, TN: Thomas Nelson Publishing, 1990.

Nelson's Compact Bible Commentary. Chicago, IL: Thomas Nelson Publishers, 1990.

New Interpreters Study Bible: New Revised Standard Version. Nashville, TN: Abdingdon Press, 2003.

Smith, William. Smith's Bible Dictionary. Old Tappan: Spire Books, 1967.

Society, American Bible. Inside the Mysteries of the Bible: New Perspectives of Ancient Truths. New York, NY: Time Inc. Home Entertainment , 2006.

T. J. Wary, Gregory Mobley. The Birth of Satan. New York: Palgrave MacMillan, 2005.

The MacAuthor Study Bible: New King James Version. Nashville: Nelson Bibles, 1997.

The Nelson Study Bible: New King James Version. Nashville: Nelson Bibles, 1997.

Trigilio Jr., John, and Kenneth Brighenti. Essential Bible. Avon: Adams Media, 2006.

Wiilis, Jim. The Religion Book: Encyclopedia of Places, Prophets, Saints, and Seers. Detroit: Visible Ink, 2004.

Wright, N.T. Evil and the Justice of God. Downers Grove: IVP Books, 2006.

EXEGESIS ON AMOS 7:12-15 -True Calling of a Prophet

  

AMOS 7: 12-15

14 And Amaziah said unto Amos, “O thou seer, go, flee thee away to the land of Judah, earn your bread there, and prophesy there;

13 But never again prophesy at Bethel: for it is the king's sanctuary, and it is a temple of the kingdom.”

14 Then answered Amos Amaziah, “I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees,

15 And the LORD took me from following the flock, and the LORD said unto me, “Go, prophesy unto my people Israel.”

                       

WHY I SELECTED THIS PERICOPE

            This pericope illustrates how God calls whom God will call to preach the word of God.  It exemplifies the plight of a man who is virtual unknown and minding his own business.   The Lord takes Amos from a peaceful life and tells him to speak and he has no choice but to deliver God’s word.  This is the sign of a true messenger of God.  In verse 14, Amos explains to Amaziah that he did not choose to be a prophet.  Amos had a life.  His goal was not to gain profit by being a holy man nor did he inherit the title.  But when God spoke, Amos listened and prophesied to the people of Israel.

Today, many preachers and teachers of the word of God teach on their own volition instead of waiting for God to speak.  The voice of God and the voice of human’s get very confused at times.  I selected this pericope as a reminder to wait for God to speak before speaking for God.

HISTORICAL AND SOCIAL SETTING/ CONTEXT

            The book of Amos was written by a prophet during the first half of the 8^th century BCE during the reign of King Jeroboam II of Israel (788-747 BCE) and King Uzziah of Judah (785-733 BCE).  During this time, Israel was more prosperous than it had ever been before.  This abundance led to massive inequality between the elite and the impoverished.  “Through manipulation of debt and credit, wealthy landowners amassed capital and estates at the expense of small farmers.  The smallest debt served as the thin end of a wedge that lenders could used to separate farmers from their patrimonial farms and personal liberty.”[1]

            Amos, a native of the Southern Kingdom, denounced the gross injustice and lack of righteousness in the Northern Kingdom.  He felt that the sins of Israel were worse than any other nation because of their relationship with God, see v. 3:2.  The main theme of Amos is justice and God’s passionate concern for the poor and oppressed.  “The immediate purpose of Amos’ prophetic ministry was to call the leaders of ancient Israel to repent and reform.”[2]

FORM CRITICISM

Amos 7:12-15 are narrative verses which begin as an accusation against Amos by Amaziah.  Amaziah tells Amos to leave Judah, make a living somewhere else, and preach there.  This verse accuses Amos of being a prophet for profit.  Amos then counters this accusation by explaining to Amaziah in v. 14-15 that he is not a prophet or a child of one but a herdsman and tree dresser.  God took him from his flock, not asked him to leave but took him, and told him to prophesy to the Israelites.  This calling was not voluntary nor was it a request.  It was a demand that had to be met.

WORD STUDY

Prophet

נביא

nâbı̂y'

naw-bee'

From (נבא, nâbâ', naw-baw' A primitive root; to prophesy, that is, speak (or sing) by inspiration (in prediction or simple discourse): - prophesy (-ing) make self a prophet.); a prophet or (generally) inspired man: - prophecy, that prophesy, prophet.[3]

           

            The words prophet and prophesy as used in Amos 7:12-15 referrers to one that declares the word of God by the prompting of the spirit of God.  “Three key terms are used of the prophet.  Ro’eh and hozah are translated as “seer.”  The most important term, navi’, is usually translated “prophet.”  It probably meant ‘one, who is called to speak,’.”[4]  It is difficult to explain the etymologically of navi’. 

The biblical prophet describes a person who spoke for God and brought God’s message to the Israelites. “Prophets received their call or appointment directly from God.”[5]  Their authority came from God alone and they came from all walks of life.  The position of the prophet was closely relevant to the current economic and political structures.  The prophet speaks for God in the midst of economic disparities, political upheaval, and social injustices.  Amos was such a prophet.  He was called out by God from his regular life.  He was told to be the mouth piece of God to speak about injustice and unrighteousness.  And, Amos spoke in spite of the dangers of doing so.

SOURCE CRITCISM

            Many scholars believe that the book of Amos was written by the prophet Amos of Tokoa or by a group of his disciples to a community of elitist Hebrews that were getting fat off of the poor and wallowing in social injustice and unrighteousness.  My pericope is a narrative between Amaziah and Amos regarding the differing views of a prophet.  It is clear that Amaziah feels that Amos is in Judah preaching for money and asks him to go and somewhere else and pimp the people.  Amos explains to Amaziah that he isn’t hurting for money, that he knows how to make a living, and the reason why he is preaching is because God took him and told him to.

            The prophet writing Amos declares Amos a prophet after a long line of prophets that God “took” and made them speak for him when the people are crying out, to warn the people, and to declare God’s judgment.  See: Hos. 12:13, Judg. 6:8, 2 Chr. 25:15, 2 Chr. 24-19, etc…

REDACTION CRITICISM

            The exegetical intention of the redactor in this pericope is to make plain the power of God to call a prophet to speak even when and where he isn’t wanted.  The redactor makes it clear in v.12 that the prophet is not wanted in Judah.  It furthers the rejection by negatively attributing the prophetic message with money gain.  Verse 14 picks up as a defense to the implication that Amos is prophesying for profit.  Amos gives his resume and in v. 15 says that he was taken from his peaceful life and told to preach.  Prophesying was not his choice but God’s.

            The redactor’s aim is to push the sincere nature of Amos’ mission.  It is made clear that there is no gain for Amos to want to be in Judah or to preach the word of God.  Amos is fulfilling his duty and will not stop until God’s word is delivered.  God’s word is delivered in the verses that follow the pericope.

SUMMARY

             My research revealed that God is a commanding personality that calls speakers from among the people to deliver God’s word.  It is clear that when God calls, the prophet must do as he or she is told despite being ridiculed, banished, or endangered.  The calling is not a request but a summons to do a job until that job is totally and adequately completed.  Amos 7: 12-15 is a perfect example of this. 

CONTEXTUALIZATION

I hope to broaden the contemporary Christian perspective about delivering the word of God.  Preaching is a both a privilege and a powerful responsibility.  It is not a vocation like any other just to earn a living.  It requires a call from God and a message from God.  It does not push the church’s agenda, the prophet’s agenda, the people’s agenda, or the preacher’s agenda.  Only the will of God should be considered.  

If the definitively divine, clear, and comprehensive word of God has been heard, no word should be spoken in God’s name.  If modern ministers, leaders, and congregants adhere to this, the polluting of doctrine, victimizing of the faithful, and swindling the naïve would be minimized.  Too many times the church is enveloped in the purpose of the minister or leaders instead of the purpose of God.  The voice of God is being muted and replaced by our own.  The church must be quiet and seek the undeniable voice of God and listen intently to what it says to ensure that we are on the path that fits God’s purpose.  When this is done, the word should be delivered. 

Bibliography

Boadt, Lawrence. Reading the Old Testament. Mahwah: Paulist Press, 1984.

Brand, Chad, Charles Draper, and Archie England. Holman Illustrated Bible Dictionary. Nashville: Holman Bible Publishers, 2003.

Day, Colin A. Roget's Thesaurus of the Bible. New York: Barnes & Noble Books, 2003.

English Translation of the Greek Septuagint Bible. http://www.ecmarsh.com/lxx/Esaias/index.htm (accessed November 16, 2010).

MacDonald, William. Believer's Bible Comentary. Nashville: Thomas Nelson Publishers, 1995.

Mays, James L. Harper's Bible Commentary. San Francisco: Harper & Row Publishers, 1988.

New Revised Standard Version with Apocrypha. New York: Oxford University Press, 1989.

Strong, James. The New Strong's Exhaustive Concordance of the Bible. Nashville: Thomas Nelson Publishers, 1990.

Tenny, Merrill C. Pictoral Bible Dictionary. Nashville: The Southwestern Company, 1974.

The MacArthur Study Bible. Nashville: Thomas Nelson, Inc., 1997.

The Nelson Study Bible New King James Version. Nashville: Thomas Nelson Publishers, 1997.

The New Interpreter's Study Bible. Nashville: Abingdon Press, 2003.

The New Oxford Annotated Bible with The Apocrypha: New Revised Standard Version. Oxford: Oxford University Press, 2010.

Vulgate.org. http://vulgate.org/ot/isaiah_45.htm (accessed November 16, 2010).

Youngblood, R. F. Nelson's New Illustrated Bible Dictionary. Nashville: Thomas Nelson Publishers, 1995.

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[1] (The New Oxford Annotated Bible with The Apocrypha: New Revised Standard Version 2010), p. 1282

[2] (The Nelson Study Bible New King James Version 1997), p. 1474

[3] Strong’s Hebrew and Greek Dictionary

[4] (Brand, Draper and England 2003), p. 1333

[5] (Youngblood 1995)