Questions about Yahweh
By Jonathan Mitchell
We were recently asked this compound question:
"What about any of the stories in Bible that claim God killed people directly or he commanded genocide by an army; do you think he actually did that, or was it just written down like he did, because those actions don't add up to what Jesus's character was, and Jesus said if you've seen me you've seen the Father and Jesus never acted like any of those horrible stories?"
This topic is not new, and many have asked these questions. It has been our method of teaching to refrain from simply presenting our own ideas, or "doctrines," but rather to present potential answers to questions from the sources which many accept as being the basis of their beliefs, the basis of what they hold as being the source of the Truth. For most, who have considered themselves as being followers of Jesus Christ, that source has been the Scriptures, collectively termed, the Bible.
16. All Scripture [is] God-breathed (or: God-exhaled) and beneficial-to-furtherance toward instruction (or: Every inspired-of-God writing [is] profitable, advantageous and augmenting, with a view to teaching or training), toward (with a view to) testing unto proof (or: exposure or laying bare so as to convince), toward full restoration to straightness (or: straightening-up upon; = improvement), toward child-training (education; discipline) of the person within the Way pointed out (of the one in eschatologically-rightwised relationships of justice),
17. to the end that God's [corporate] Person (or: the person belonging to God; the human having his origin in God; humanity in relation to God) may be adapted (can be fit and qualified; would be fully ready and suited), having been completely made ready, furnished, equipped and outfitted toward every good work (with a view to every virtuous and excellent action).
We should keep in mind that the term "Scripture," when used in the NT, would have meant the writings of the OT for those who were aware of the sacred documents of Second Temple Judaism, and which are today categorized by those of Judaism as, the Torah, the Prophets and the Writings. These were the Scriptures of Jesus', Paul's, and other NT writers', time.
But there were many other writings which did not come down to us as a part of the OT. The word "Scripture" literally means "something written." So, in vs. 16, above, does the first rendering mean that everything which has been written is "God-breathed," or as the KJV renders it, "inspired"? Well, some might answer, "Yes." But most would answer, "No."
So how is one to know which ones are, and which ones may not be? It is our present view that here is where the Spirit within each person must give the answer for that person (remember, when Adam was formed of the moist soil, in becoming a living soul, he was "God-breathed").
Institutions have made this decision for the masses that put their trust in these institutions (i.e., the various churches, organizations, theological traditions, etc.). But, especially today, many question the answers that have been traditionally given. So where does this leave us?
Perhaps my parenthetical rendering, of the first clause of vs. 16, will be helpful in arriving at an answer to the question of "Scripture." Has the author actually been more specific, meaning certain writings? Some have suggested that, in the times of the NT, the Greek term, graphé referred to the "temple writings" in this context. However, let us turn to Paul, in Acts 17:28b,
"Even as certain of the poets down among you people have said,'You see, we are also a family of the One (or: we even continuously exist being a race whose source is the One; or: we also are His species and offspring; we are even a family which is composed of the One and which is the One).'" [a quote of Aratos and of Keleanthes; cf Eph. 3:15]
Here, Paul has made statements of Greek poets to be "Scripture," since this quote is included in the book of Acts.
Next, let us consider the words of Jesus. In Lu. 24:27, we read:
"And so, beginning from Moses, and then from all the Prophets, He continued to fully interpret and explain to (or: for) them the things pertaining to (or: the references about) Himself within all the Scriptures." [cf 1QpHab 7:1-5]
Here, Jesus - and, later, Paul frequently does the same, in his letters - uses the OT as a witness about Himself. This also tells us about how the Jews of His day viewed the OT writings.
Nonetheless, Paul's use of the OT should inform our way of reading those ancient writings. Consider how he interprets the Exodus events and the wilderness experiences of Israel, in 1 Cor. 10:
2. and so they all immersed themselves into Moses (or: got themselves baptized [other MSS: were baptized] unto Moses), within the cloud and within the sea,
3. and they all ate the same spiritual food,
4. and they all drank the same spiritual drink, for they kept on drinking from out of a spiritual bedrock (or: cliff rock; rock mass) - one continually following along behind (or: progressively accompanying [them]). Now the bedrock (or: cliff rock) was the Christ (or: the rock mass was existing being the Anointing).
5. But still, God did not take delight (was not well-pleased; did not approve) in the majority of them, for it followed that, they were strewn down flat on the ground (scattered and laid low) within the midst of the wilderness (desolate place; desert; uninhabited place).
6. Now these things were made to be types of us (or: were birthed to be examples for, and typological figures pertaining to, us), [directed] into this [goal]: [for] us not to habitually be those who set their strong passions (rushing emotions; ardor; cravings) upon worthless things (ugly things of bad quality), just (correspondingly; along the same lines) as those also set their passionate emotions and cravings on [such things].
And then there is Paul's use of the story involving Abraham, Sarah and Hagar, in Gal. 4:
23. But, on the one hand, the one from out of the servant girl (the maid) had been born (generated and birthed) down from (in accord with; on the level of; in the sphere of) flesh (= by human means: the ordinary course of the natural realm); on the other hand, the one from out of the freewoman [was] through Promise (or: through means of a declared promise; or: because of announced promises)
24. - which things are habitually being allegorized (or: are normally being expressed in, or as, an allegory; are commonly spoken of as something other [than what the language literally means]) - for you see, these women are (= represent) two settled arrangements (covenants; contracts; wills): one, on the one hand, from Mount Sinai, habitually (repeatedly; continuously) giving birth into slavery (or: bondage) - which is Hagar. [cf Ex. 19:17 (LXX)]
25. Now this Hagar is (= represents) Mount Sinai, within Arabia, and she continuously stands in the same line (or: keeps step in the same rank; marches in a column; walks or stands in a parallel row; or: is habitually rudimentary together; or: = corresponds to) with the present-day Jerusalem, for she continues in slavery (or: functioning in bondage) with her children.
26. Yet, on the other hand, the Jerusalem above is (continues being) free, who is our mother (or: which particular one continues being a mother of US).
28. Now we [other MSS: you folks], brothers (folks from the same womb; = fellow believers; = my family), down from (or: corresponding to; in the sphere and manner of) Isaac, are (continuously exist being) children of Promise (or: ones-born from a declared promise).
29. But nevertheless, just as then, the one being born down from (in accordance with; corresponding to; on the level of; in the sphere of) flesh (= human efforts; = the natural realm) was constantly pursuing and persecuting the one down from (in accordance with; corresponding to; in the sphere of) Spirit (or: Breath-effect), so also now. [Gen. 21:9]
30. Still, what does the Scripture yet say? "Cast out (or: At once expel) the servant girl (the slave-girl; the maid) and her son, for by no means will the son of the servant girl (the slave-girl; the maid) be an heir (take possession of and enjoy the distributed allotment) with the son of the freewoman." [Gen. 21:10]
31. Wherefore, brothers (folks from the same womb; = fellow believers; family), we are not (we do not exist being) children of a slave-girl (a servant girl; a maid), but, to the contrary, of, and from, the (or: this) Freewoman.
These passages provide for us an insight into how Jesus and Paul used the OT Scriptures. If we are followers of the teachings of these two, should we not also read the OT through similar lenses? Paul informs us that he received his understanding of the Good News via a "revelation" - i.e., through the Spirit (Breath-effect) of, and from, God (Gal. 1:10-12).
Read what he came to see about the story of Adam, in Rom. 5:12-21, and in 1 Cor. 15:19-23, 45-50. He read Adam's story as being symbolic. But in doing this, he did not instruct us that there was no historical Adam. He simply used Israel's traditional stories as a source for his understanding of, and explanations about, Christ and humanity. We understand that Philo of Alexandria, a Jewish writer who was Paul's contemporary, interpreted the OT allegorically.
So how does this help us toward answering the questions about Yahweh, in relation to Jesus? First of all, it helps to be aware that the vast majority of the NT quotes of the OT are from the Septuagint (LXX), which was a 3rd century BC translation, by Jewish scholars, of the Hebrew Scriptures into Koine Greek - this latter being the language of the NT that has come down to us. In the LXX, the term "Yahweh" was rendered as kurios, "Lord."
Therefore, most of the OT quotes in the NT, where we find the term "Lord" for the OT original, should be understood as signifying "Yahweh," which I inserted, in brackets, into my rendering of the NT. So what does this tell us about how the NT writers viewed, and understood concerning, Yahweh? Jesus quotes the Psalm which references Yahweh, in Mat. 22:
43. He then says to them, "How, then, is David - within and in union with [the] Spirit (or: in spirit; in the effect of [His] Breath; in attitude) - normally calling Him 'Lord' (Master)?, saying,
44."'[The] LORD [= Yahweh] said to my Lord (Master), "Be continuously sitting from out of (or: at) My right-hand [parts] until I should place (or: put) Your alienated ones (or: folks filled with hate and hostility; enemies) down under Your feet"'? [Ps. 110:1]
Other examples could be given. But if we desire to understand the spiritual significance of the OT, and of Yahweh, we need to view these via the lens of the Spirit within us. There is no simple answer to the questions which open this article.
Much depends upon our own world view, as compared to the world view of the original authors. These questions spawn others, such as, "Was God dealing with humanity in accord with humanity's primitive level of perceptions about God, or of how 'the world' worked?" "Did He begin relating to them via animal sacrifices, until 'the time appointed of the Father' (Gal. 4:1-5), when He would put an end to animal sacrifices, in AD 70?"
In the physical creation, the "law of gravity" (as we presently understand, and experience it) is both good (it keeps things from floating off into space, e.g.) and evil (falling off a cliff can kill us).
Our physical life is dependent upon consuming other forms of life, and debates upon the ethics of eating animals do not resolve the ethical issues - each side normally continues with its own ethical assumptions. Paul asked poignant questions, in Rom. 9:
21. Or does not the Potter hold authority or have a right pertaining to clay, forth from out of the same kneaded, moist mixture (effect of uniform mixture) to make the one a container (a vessel; an instrument; a utensil; a ship's tackle and armament) into honor and value (for an honorable purpose), yet the other into an unhonored one (a worthless one; one without value; one deprived of privileges; for dishonorable use; or: = one for common use)? [cf Gen. 2:7]
22. Now since (or: So what if, as is the case,) God - habitually willing (or: repeatedly intending) to display and demonstrate inherent fervor, natural impulse, propensity and disposition (or: teeming passion; swelling desire; or: anger, wrath and indignation), and also to make known, by personal experience, His power and ability - in much long-suffering (long-breathing state of inner quietness; forbearance; pushing anger far away) bears and carries (or: brought forth and produced; or: enduringly supports while moving) containers (vessels; instruments; utensils) of natural impulse (which are characterized by an emotional disposition; for displaying inherent fervor; originating from a mental bent for teeming passion and swelling desire; or: of anger; having the character of wrath; owned by indignation), being folks having been fully outfitted, thoroughly prepared, fitted, and made correspondingly adequate, for, and with a view to, loss (or: having equipped, adapted and adjusted themselves down into the midst of ruin, waste and destruction [of their well-being]), and now continuing in this condition,
23. [it is] to the end that He could and would (or: may) also at some point make known, by intimate experience, the wealth of His glory (or: of His manifestation which calls forth praise; of the assumed appearance which is Him; which pertains to His reputation; from His imagination) upon containers of mercy (instruments from Mercy), which He beforehand prepares unto [being] (or: previously made ready and provided into the midst of) a manifestation of [that] glory and an assumed appearance
24. - even, in fact, US, whom He calls (or: at one point summoned; invites), not only from out of the Jews, but further, even from out of the nations (or: out of the ethnic multitudes, also; forth from the Gentiles, too).
26."and it will proceed being in the place where it was declared to them, 'You folks [are] not My people,' there they will continue being called 'sons of [the] Living God.'" [Hos. 2:23; 1:10]
27. Now Isaiah is repeatedly crying out (or: screaming in anguish) over Israel,"If ever (or: Although) the number of the sons of Israel may (or: should; would) be as the sand of the sea, [even; only] the destitute remainder (or: the fully forsaken; the minority under the effect of lack; the subjected, left-behind surviving group; the failing part left below; the small remaining number) will continue being delivered (saved, healed and made whole; rescued; kept safe);
28. "for the LORD [= Yahweh] will progressively produce a Word of bringing ends together (or: will repeatedly construct a thought and message from completing combinations; will continue doing an accounting of combining goals together; will continue creating [the] Blueprint of finishing things together; will habitually perform [the] Logos of combined maturities and joined destinies) and of cutting things together (or: from combined cuttings) in union with eschatological deliverance (centered in a rightwising in the Way pointed out) because of a Word (Blueprint) having been cut together (decisively contracted and cut short) upon the Land (or: earth)." [Isa. 10:22-23]
29. And further, just as Isaiah before declared, "Except the LORD [= Yahweh] of Hosts had left a seed down within for us (or: conserved a seed in or by us), we would become as Sodom, and we would be made like as (or: likened to) Gomorrah." [Isa. 1:9; cf 11:4-5, below]
30. What, then, shall we continue declaring? That [the] nations (ethnic multitudes; Gentiles; non-Israelite swarms) - the ones not constantly pursuing (pressing forward rapidly after; earnestly endeavoring to acquire) this rightwisedness (eschatological liberation and covenant inclusion which is right and fair relationship with equitable dealings in accord to the Way pointed out; a turning in the right direction on the Path) - overtook, seized and took-down this liberating rightwisedness as a possession: yet (but, in fact,) [it is] a rightwising, eschatological act of deliverance (a being turned in the right direction of justice in the Way, with covenant membership and participation) that [is] forth from out of the midst of faith or faithfulness (or: having its source in [God's] faithfulness and [Christ's] faithful act; or: from a loyal trust or a confident faith; forth from having been centered in faith or fidelity)!
The answers, to the questions considered in this article, will depend upon the reader's world view, upon the consideration of how he or she views the Scriptures, and upon his or her perception of God as Creator, and as "our Father." I end this investigation with a sectional synopsis from Friedrich Schleiermacher's The Christian Faith:
Jonathan
PS: When we ponder the question of all human beings who have been killed, or who died of natural causes, does Ezk. 18:4 enlighten our understanding of ontology and our existential reality?
"For Mine are all the souls (or: Because all the souls exist being My own, and of Me)! That which is the condition, nature, conduct, or way of life, of the soul of the father, thus, accordingly also, the soul of the son. Mine they are! The soul continuously missing the goal (repeatedly deviating; constantly sinning; habitually erring), this one will proceed dying away of itself" (LXX).
The last clause renders the present participle, which is in the middle voice - meaning that the subject is acting upon itself. This corresponds to Mat. 7:13,
"wide [is] the gate and spacious (roomy, having the characteristics of free, open country) [is] the roadway habitually leading off into the loosing-away of loss, ruin, waste, and destruction (or: demolition), and many are the folks continuously (or: one after another in a steady stream) entering through, and by means of, it."
Passing through loss, ruin and destruction is the common predicament of humanity. It is into this state and condition that the Good Shepherd entered - in order to find and return His lost sheep (souls). This is why the Son of humanity came: to seek and to save lost and destroyed folks (Lu. 19:10). God created a world in which we encounter, and experience, pain, death and destruction.
Hannah Hurnard (author of Hinds Feet on High Places), in one of her books, termed life here as "the school of earth experiences." It is here that we learn about, and experience, grace, mercy, love, deliverance, and the work of the Holy Spirit - both within and without. It's all part of His "plan of the ages" (Eph. 3:11; cf vss. 9-19).
PPS:"What I see as a very fundamental issue at the forefront of this subject is the presumption by so many folks that God is a nice/benign God who could never, in any way, have anything to do with the existence of evil, bad, nasty stuff in this life. The biblical picture of God is quite different. God can be nice to us, but not always, because He's... rather than being (shall we say) of a nice temperament... He really is a passionate God with a passionate vision, for which, and in which, evil stuff plays a vital part; yes, especially something as bad and nasty as crucifixion.
"Though it is not the nature of God to author, as in 'inspire,' evil, it is evident that He, beyond merely permitting evil, has deliberately made a place for its existence. Always, the part evil plays, is to be instrumental for, and in the fulfillment of, His grandly good ultimate purpose and will for all his creatures. The worse the evil, the worse the suffering, the greater the resultant glorious benefit of all involved.
"That's a theological/ethical perspective against the backdrop of Jonathan's so-thorough presentation of scriptural facts that begs an answer to the question, why? Why put a cunning serpent in the garden to tempt innocence personified? Why give a 'free will' knowing in advance, how it would be exercised in the spirit of rebellion? Why create man so vulnerable to soul-poverty, misery, blindness, and nakedness?
"I don't think God would find it offensive for us to think, 'Lord, it seems to me that you better have something really grandly good in view by including such existential horror, otherwise I'm left sinking in a swamp of nihilism.' So, we come to the fact that faith always involves crisis, thus the saying, 'the crisis of faith.' Not being able to see how really evil can end up serving tomorrow's grandly good purpose, we're faced with the crisis that Ira Stanphill wrote of in the lyrics of, 'I Know Who Holds Tomorrow': 'Many things about tomorrow, I don't seem to understand, but I know Who holds the tomorrow, and I know Who holds my hand.'"
John Gavazzoni
PPPS: Dan Kaplan just shared an observation that is related to our topic. Why did Yahweh kill all the firstborns, in Egypt, just prior to Israel's Exodus? As can be observed in Israel's history, God dealt with nations as units. He judged them primarily according to the actions of their leaders (same thing with Adam - Rom. 5:12). Kind of an early "where we go one, we go all." So when we consider Yahweh's actions in the beginnings of the Exodus, we should remember that Pharaoh had sowed seeds that led to this harvest.
Moses had been saved when his parents refused the king's edict that all male Israelite babies were to be killed, at birth. Yahweh harvested to Himself only Egypt's firstborns. Moses grew up to be Israel's representative, and Ex. 4:22 has Yahweh saying to Pharaoh (through Moses), "Israel is My son - My firstborn."
This incident calls to mind Paul's words in Gal. 6:
7. Do not be continually led astray (or: Stop being caused to wander and being deceived); God is not one to be sneered at (to have a nose turned up at; to be scorned, mocked or treated like a fool), for "Whatever a person is in the habit of sowing, this also he will be reaping,"
8. because the person continually sowing into the flesh of himself (= his estranged inner being; his "old man"), will progressively reap corruption (spoil; ruin; decay) forth from out of the flesh (= the natural realm), (or: the one habitually sowing into the natural realm or system, of himself will continue to harvest decay from out of the natural realm or system;) yet the one constantly sowing into the spirit (or: the Breath) will be progressively reaping eonian life (life having the characteristics of the Age [of Messiah]; or: life from the Age that lasts on through the ages) forth from out of the spirit (or: the Spirit; the Breath-effect; that attitude).
Return To Jonathan Mitchell's Page