Monday, February 17, 2020

Our Permissive Culture: In Part, A Surprising Divine Mandate

At the end of the book of Revelation, the angel talking with John says: “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy.” – Revelation 22:1

It makes sense that God would command those who are righteous to go on being righteous, but here he plainly says that those who do wrong and are “filthy” should go ahead and keep on living it up. Why would he do this?

The answer may be found in Matthew 13:24-30, 36-43, where Christ teaches the Parable of the Wheat and the Tares.

In the story, a farmer sows wheat in his field, and later an enemy comes and sows tares in along with the wheat (tares are a kind of weed that closely resembles wheat but produces nothing good). Eventually, the farmer’s servants tell him that they have found tares among the wheat, and they ask if they should go ahead and pull them up. The farmer tells them not to, “for while you are gathering up the tares, you may uproot the wheat with them. Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.’”

Jesus went on to explain this as follows:
And He said, The one who sows the good seed is the Son of Man, and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will throw them into the furnace of fire...
One of the reasons why God tolerates evil in the world as he does if that he is allowing the wheat and the tares to grow side by side until the harvest comes. Why? Because he values the wheat so much that he does not want to lose any of it, and so he tolerates the presence of the tares. God is constantly in the process of refining his people as they cooperate with his Spirit, with the end result being that they will come to resemble Christ in their character.

This is a maturing process that goes on in a manner similar to how wheat grows. The wheat is not useful for much until it is fully mature, so God waits patiently during that maturing process. Until it reach full maturity, it can be difficult to distinguish the wheat from the tares—difficult enough apparently that God will not even permit angels to make this judgment call until the harvest time has fully come. Meanwhile, the tares are also ripening, and in their final, mature state they are fully distinguishable from the wheat.

In effect, Revelation 22:1 is the farmer speaking to the crops growing in his field: “Keep on ripening until the harvest. Let the wheat continue to mature and distinguish itself from the tares. And let the tares also continue to mature and distinguish themselves from the wheat.”

We are living in one of the most permissive ages in human history. Many social conventions that once held behavior in check are falling to the wayside. To a degree, this is good. For example, a century ago anyone who clapped or laughed in church would have been called down. Society has become less rigid and Pharisaical, and there is more genuine equality and opportunity than there has ever been. On the other hand, this permissiveness has also resulted in a torrential flood of social and moral ills that are a truly awful and frightening thing to behold. In a nutshell, people are more themselves than they have ever before been in our culture, both for good and for evil. No longer restrained by social conventions, we are outing ourselves for what we truly are.

When the harvest at the end of this age finally arrives, we will have demonstrated where we fall among the wheat and tares.



* All scripture references are taken from the NASB.
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Friday, February 14, 2020

Hell - Lost in Translation

Occasionally, a lack of precision in Bible translation has led to unnecessary confusion and even some outright weirdness. Biblical teaching concerning hell is an example of this. There are four different words in Hebrew and Greek that have often been translated as the one word “hell” in English Bibles, and only two of these terms are synonymous.

When you encounter the word “hell” in the Old Testament, it’s actually the Hebrew word Sheol. This term refers to the place of the dead. Sometimes, it is used metaphorically in the sense of “the grave,” but at other times it is used to refer to a realm of departed spirits. The New Testament Greek equivalent of Sheol is Hades, which is translated as “hell” ten times (Matthew 11:23, 16:18; Luke 10:15, 16:23; Acts 2:27, 31; Revelation 1:18, 6:8, 20:13-14). Two of these occurrences (Acts 2:27 and 31) are Old Testament quotations.

A unique usage of “hell” in the New Testament is found in II Peter 2:4, where Peter speaks of angels who sinned being cast down to hell. The Greek word used here is not Hades, but rather Tartaroo or Tartarus. The Greeks thought of Tartarus as the lowest portion of Hades, where fallen gods were confined. In I Corinthians 10:20, the apostle Paul writes that the Greek deities were actually evil spirits masquerading as gods. Thus, it seems that in using the term Peter believed that the fallen gods of Greek mythology were actually fallen angels.

Most of the time that the term “hell” appears in the New Testament it is translated from the Greek word Gehenna, which is a transliteration of the Hebrew term gheh'-en-nah, or ge-hinnom, meaning Valley of the Son of Hinnom. This valley was a place near Jerusalem where the Jews had once sacrificed their children to the pagan god Molech as burnt offerings. By the time of Christ, Gehenna was viewed as a cursed place, and may have been where trash and dead things were dumped (to be burned and consumed by maggots), but there is no direct historical support for its use in this way. The term is used almost exclusively by Jesus, appearing only one other time in the New Testament (James 3:6).

While the term “hell” is often loosely used in reference to the place of final punishment following Judgment Day, only Gehenna is actually used in this sense. It is the place where Jesus warns that those who reject the gospel will ultimately fall under the wrath of God. Jesus never used Hades in this way. Gehenna is often thought to be synonymous with “the lake of fire” mentioned by John in the book of Revelation.

The Jews of Jesus’ time knew the term Gehenna and its significance with regard to divine judgment and the concept of Olam ha-Ba (“the world to come”). The term had first come into use during the intertestimental period, and the literature of the time shows that there was no one fixed concept of it amongst the Jews. Some believed that the lost would be annihilated in Gehenna, while others believed it to be a place of enduring torment. Judging by the writings of Josephus and what we find in the Talmud, the Pharisees appear to have had a mixed view of Gehenna that was somewhat akin to the Catholic doctrine of Purgatory: a place where most people are ultimately purged of their sins and then allowed to move on to Gan-Eden or “Paradise.” This is likely why Jesus emphasized that those who went into Gehenna would not be coming back out (Mark 9:43-47) and that the alternative to accepting the gospel was to perish forever (Luke 13:3, 5; John 3:16). The imagery he uses to describe Gehenna is taken directly from Isaiah 34 and 66.

This view of Gehenna as a type of Purgatory persists among Jews even today. It is commonly taught that spirits of the dead descend into Gehenna for a period of up to twelve months, after which all but the worst sinners are allowed to move on to Paradise. As with the Catholics, some Jews offer prayers that are thought to be able to reduce a loved one’s time in Gehenna. Overall, Jewish views of “the afterlife” are really quite murky, with only the more orthodox viewing Gehenna as a literal destination.

At any rate, I hope this short summary is helpful to anyone who might have been confused about the use of the term “hell” in scripture. Again, I emphasize that the passages that refer to actual final judgment are those that use the term Gehenna (those being: Matthew 5:22, 29-30, 10:28, 18:9, 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). The reference in James 3:6 is clearly metaphorical. James is comparing the destruction the tongue is capable of to the consuming fires of Gehenna: the ultimate destructive force in the universe.


* Image copyright notice: The Gutenberg Bible, the first printed Bible, by NYC Wanderer (Kevin Eng). https://creativecommons.org/licenses/by-sa/2.0/ No changes.
** If you enjoyed this article and would like to support the author so that he can create more such content, you can donate via PayPal to rhawes73@gmail.com (or send an email to this address if you would like to donate some other way). Thank you for your support!
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