Category: Bible

Introduction

This analysis concerns an article by Jill Middlemas that discusses the concept of imago Dei and the seeming contradiction between different parts of the Jewish Bible as to its existence and form. It centers on Gen 1, 26-27, where God states, Let us make mankind in our image, in our likeness. This passage would seem to imply that His form is fundamentally similar to that of humanity, at least in appearance. However, prophetic literature rejects any conceptualization of God, whether physical or mental, calling it idolatry and providing numerous anecdotes of how it was rejected. Middlemas argues that the imago Dei exists, regardless, and is fundamentally similar in form to a human body, but it is impossible to replicate for anyone but God, and, therefore, attempts to do so are forbidden. The purpose of this analysis is to critically evaluate the arguments provided by the author and determine whether they appear sound.

The Form of God

The Genesis passage is not the only source in the Jewish Bible that likens Gods form to that of a man, which Middlemas uses to support her argument. Notably, Ezekiel 1:26-28 states that high above on the throne was a figure like that of a man. [&] This was the appearance of the likeness of the glory of the Lord in the New International Version. The version presented in the King James Version is similar, though it makes a greater effort to emphasize that everything in the vision is a likeness rather than a specific object. With that said, Middlemas (2016) argues that the form of God is not fixed in a likeness of a man, rejecting both the gendered aspect and the overall humanlike presentation (332). Her argument hinges on the interpretation of the original Hebrew, which disagrees with the two translations presented above.

In the New International Version of Ezekiel 1:26-28, the description of God is modified by the following lines: I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. The King James Version is similar in its description of God as a manlike entity whose body looks like fire and which is surrounded by rainbow-like light. However, Middlemas (2016) argues with both translations, claiming that the original Hebrew instead means that a human, fire, and a rainbow are three separate forms to which the imago Dei may be metaphorically likened (332-333).

With regard to Gods gender, Middlemas emphasizes the repeated assertions that God is not human, the creation of both Adam and Eve in His likeness, and the overall aniconic nature of the Jewish Bible. Per Middlemas (2016), the Priestly Writer and Isaiah both present God with both male and female comparisons because to restrict Him to a gender would be to constrain His form, which would stabilize it into a comprehensible form and result in idolatry (339). I do not have a contention to make against this point, as I do not think of God as intrinsically male. He is omnipresent and omniscient, and the characteristics of both genders came from Him, so it is reasonable to assume that He possesses all of them and more. Additionally, the overall patriarchal focus of societies at the time of the Jewish Bibles writing has to be considered, as it may have led to unnecessary portrayals of God as male.

It is challenging for me to argue with this interpretation, as I do not understand Hebrew and cannot contest the validity of the authors translation. However, the most commonly used translations of the Bible appear to disagree with the interpretation. They agree with Middlemas in that the representation of the divine form provided in the Bible is imprecise, deliberately so. Moreover, her contention that the interpretation of Ezekiel 1:26 as a man, specifically, is invalid also appears reasonable, as she provides examples of other points in the Jewish Bible where such ideas are explicitly rejected. However, I still think that the fire and rainbow allusions were used to characterize the form of God as an entity resembling a human rather than to provide different frames of reference. With that said, this emphasis on the humanoid form does not necessarily contradict Middlemass claims due to her emphasis on metaphors.

The Divine Form as a Metaphor

Middlemas makes the claim that the Bible is highly aniconic, which is easy to confirm through a recollection of episodes such as that of the golden calf. In Isaiah 44, God explicitly condemns the creation of any idol by human hands, as well, stating that they are bowing to the things that they would otherwise use for everyday purposes, such as cooking with wood. The narrative is that the creation of physical idols focuses the person on the worship of the form that they have created rather than the true God, which will avail them nothing. Middlemas (2016) asserts that the same consideration applies to mental images, citing a variety of different Biblical research (323). No direct Biblical sources were provided, and I did not find the works online through a brief search. With that said, I agree with this interpretation, as the focus on form remains the same regardless of the physicality of its interpretation; humans are incapable of perfectly conceptualizing God.

With that said, the Jewish Bible contains numerous descriptions of God, both in terms of His form and his concept. It compares many objects and phenomena to Him, with one well-known statement in Isaiah 40:11 stating that He tends his flock like a shepherd. At the same time, Isaiah 40:25 has God denounce comparison, claiming that there is no one who may be compared to God. Middlemas (2016) claims that the crux of this paradox is not in the comparison itself but rather who makes it (328). Humans are unable to present a likeness of Him, but God may create such a form. I agree with Middlemas that the comparisons are metaphorical rather than literal and that humans cannot approximate God. However, my interpretation of the paradox presented by the statements of comparison and incomparability is different.

To me, it is important to note what is being compared to what in the different Biblical assertions. For example, the statement that God is like a shepherd means to me that there is some aspect of God that may be compared to a shepherd. With that said, the aspect of the shepherd does not encompass the entirety of God but is rather one of His constituent parts. In this way, God may be compared to lesser forms in some of His expressions. However, there is no form that can encompass God other than God Himself due to His unknowable complexity. As such, humans cannot present anything that may compare to Him in the same sense in which God can compare to other things. With that said, I do not see that this necessarily suggests the existence of forms comparable to God beyond a general assertion of His omnipotence and the resulting ability to create such a form, which is implicit without the need for a detailed discussion.

Conclusion

Overall, I agree with Middlemass conclusions, though not necessarily with her reasoning. I have no intention of arguing for a gendered form of God or for limiting His form in other ways. Moreover, I have no reason to doubt that He can create a form to which He may be compared, as I do not believe that there are any logical fallacies in this assertion. However, it is challenging for me to evaluate the parts of the authors reasoning that rely on her understanding of Hebrew, which I lack, and I trust the two translations I used in their disagreement with Middlemass points. Additionally, I disagree with other parts of her reasoning, or, at least, do not think they necessarily lead to the conclusions she achieves. Instead, I think that these conclusions are either self-evident or better achieved through other avenues of inquiry. With that said, the article is still a valuable contribution to discourse and should be evaluated more thoroughly by someone more knowledgeable than I.

Reference

Middlemas, J. (2016). The prophets, the priesthood, and the image of God (Gen 1, 26-27). Biblica, 97(3), 321-341.

The Biblical doctrine is systematic, consistently stated teaching about the fundamental truths of the Christian faith and the Holy Scriptures, which are necessary for fulfillment in life. One of the Christian truths is thoroughly and systematically stated in the doctrine. For example, there is the doctrine of the Bible, the doctrine of God, the principle of man, the doctrine of salvation, the doctrine of the Church, etc. The biblical doctrine comes from the Holy Scriptures, so no book in the Bible fully reflects the entire doctrine. For this, it is required to use all the books of the Bible. The fullness of a particular truth can be learned from the Word of God, in which different sides of the truth are set out in other places as if scattered with grains of gold, from which it is necessary to put one whole ingot.

The main formulas of the doctrine, the truth of which is considered indisputable, constitute Catholic dogmatic. According to Catholic doctrine, the truths of faith are established by God and recorded in the Holy Scriptures (Farkasfalvy, 2015). Divine Revelation is transmitted to subsequent generations of believers through Tradition, through Sacred Tradition, under the guidance of the Churchs teaching (White, 2017). Like its head, the Pope, the Church has the gift of infallibility in matters of faith and morality. The Holy Scripture in both confessions is considered inspired by God. However, in Catholicism, unlike Orthodoxy, the Holy Scripture is recognized only in the form of a legalized Latin translation of the Bible, the so-called Vulgate. The Catholic Church now recognizes the entire text of the Vulgate, including 72 books, as inspired by God.

The peculiarity of the Catholic doctrine of Holy Scripture is that it considers the Bible to be inspired by God but does not consider God to be the direct author of the Bible. The Catholic doctrine believes that God does not put a ready-made holy book into the consciousness of an inspired person. The Catholic Churchs view of biblical inspiration comes from a belief in the historical authenticity of the foundation of the inviolable Catholic Church (Farkasfalvy, 2015). Another critical component of this point of view is the authority granted by Jesus to the teaching of this Church through his apostles. Since the Church has defined the canon through its Tradition, its right to determine inspired books is considered inviolable and just.

It should be noted that in Islam, there is a concept of Ilham, which is an analog of inspiration. There is a widespread opinion that Ilham is a different type of revelation, an order of magnitude lower than prophetic revelation. The main difference between the two types of revelation, which are types of divine communication, is that in Ilham, God addresses only one person. In Revelation, God communicates with several or all people. The process of Ilham can be compared to a letter that, being covered with dust, becomes visible again after cleaning.

Catholics recognize the Holy Scriptures and the Holy Tradition as the source of the creed. Catholic Sacred Tradition includes the decisions of the Catholic Churchs ecumenical councils and the popes judgments (Farkasfalvy, 2015). A unique feature of Catholicism is the veneration of the Mother of God, the recognition of the dogmas about her immaculate conception and bodily ascension, and the addition of the philosophy about purgatory. Moreover, the Holy Tradition of Catholics includes decisions taken after the seven Ecumenical Councils and Papal epistles (Levering, 2014). Thus, the Catholic doctrine of the Holy Scriptures has characteristic features unique to this particular religious direction.

Reference

Farkasfalvy, D. (2015). Inspiration and incarnation in Verbum Domini and the complementarity of exegesis and theology. (C. Scott, Ed.). Grand Rapids, MI: Eerdmans.

Levering, M. (2014). Engaging the doctrine of a revelation: The mediation of the Gospel through church and Scripture. Baker Academic.

White, T. J. (2017). The light of Christ: An introduction to Catholicism. The Catholic University of America Press.

Since the late Middle Ages, the interpretation of Scripture has been increasingly important. Various scientists and academics have come to the opinion that in order to get to the essence, or semantic core, of Scripture, four levels of text, or semantic layers, must be considered. The central premise that underpins this method is that Scripture can be interpreted in a variety of ways. In addition to the literal meaning, three more layers can be distinguished. Allegorical, which contains what should believe; tropological or moral, which contains what Christians should do; and analogous, which contains what Christians should hope for (Sri, 1996). Each of the four layers of text is linked and interwoven. They are interlinked and should be regarded as a coherent and complete picture.

The literal sense of the Scripture provides the most basic level of analysis, which is concentrated directly on what is written. It is the main starting point of the other three senses since they can be applied until delving into the literal meanings. The literal meaning of the scriptures is revealed by rigorous examination of the text utilizing all available interpretative tools, such as archaeological data, historical, and literary analysis (Martin, 2006). The reader is encouraged to learn more about the texts historical and literary background in order to obtain a greater comprehension of the texts literal meaning.

The allegorical way of interpretation describes the attitude toward the text as a code or encryption, and the interpretation of the text is the decryption of that code. There are at least two layers of text for an allegorist: literal, surface meaning, and hidden, underlying message; they consider each other as an item and its shadow. True comprehension of the substance of texts, rather than a mere acceptance of literal meaning, is required for an allegorical reading of Scripture (Sri, 1996). The allegorical sense is useful in avoiding the trivial, nonsensical, and redundant meanings that are pretty much inevitable when reading Scripture literally. However, this approach is not without flaws since it was not constrained by an established set of rules, making it easy for many people to find confirmation of any teaching in the Scripture.

The tropological sense significance is linked to the moral lessons that may be gained from the Scriptural content. Because events from Israels past were written for instruction, Christians can learn about moral and behavioral dilemmas by paying great attention to the history of Israel, the words of the prophets, and exhortations (Hahn, 2003). Thus, Scriptures instructive teachings are veiled behind its literal meaning, which might contain moral admonitions or imperatives.

Scriptures anagogical meaning relates to events, messages, and symbols in terms of their eternal, ultimate significance. It also alludes to a moment in the future, at the end of time, when moral challenges and actions will have the most influence. It considers the objectives and goals of our lifes path as it imminently flows into the afterlife (Martin, 2006). Anagogical meaning raises such issues as the Day of Judgement, Heaven and Hell, and other highly spiritual concepts.

An excellent example of the application of the senses was provided by Sri, where he referred to the simple example of a temple building (Sri, 1996). In a literal sense, it is just a building with a specified purpose, while when using other senses, it begins to gain a more profound insight. For instance, in the allegorical interpretation, it refers to Jesus as a temple, while in the moral sense, a temple can be equated to a human body, which is Gods temple (Sri, 1996). Lastly, anagogical interpretation can be focused on the concept of Gods house, an eternal sanctuary for believers. Thus, it can be seen how the four senses of the Scripture can expand ones understanding on a different level of knowledge, thus gaining a deeper understanding of the Scripture itself and the world around.

References

Hahn, S. (2003). Scripture Matters: Essays on Reading the Bible from the Heart of the Church. Emmaus Road Publishing

Martin, F. (2006(. The Spiritual Sense of Sacred Scripture: Its Essential Insight. Sacred Scripture: The Disclosure of the Word, 249-75.

Sri, E. (1996). Making Sense Out of Scripture: The Four Best Kept Secrets in Biblical Studies Today. Lay Witness

Smith argues that the American evangelical commitment to biblicism, is an unattainable position that should be left altogether and proposes a better approach to Christian accuracy and power. Smith delves into the archeology of both familiar and trustworthy evangelical biblicism. He accomplishes this by pointing out how biblicism frequently assumes comedic and tragic proportions. The evangelicals are aware of the possibility of turning the Holy Canon scripture into a self-help group that generates questions that are not the primary goal and are not addressed¹. He clarifies that the way the scriptures are read to accommodate a support system and promote practices and beliefs that cannot be applied in one position.

Smiths objective was to articulate the unattainability of making a god from the Bible. Hence, he pointed out that conservative evangelicals face a challenging discussion over nature and practice. His writing on the image portrayal of evangelical Biblicism is quite exaggerated and adopts a rhetorically charged style. He states that countless evangelical biblicists exist in the United States, counting estimates of over 100 million². He goes further to describe their project their perspectives on biblicism as foolish as well as arrogant, inadequate, lacking direction, dishonest, untenable, self-defeating, and intellectually and practically wanting. Furthermore, he asserts that evangelical Christians need to be fearful and ashamed since they hold their version of sola scriptura.

Smiths writing style is assertive and recurring, and he frequently employs sarcasm, which adds to the rhetorical element. The authors rhetorical style created barriers for the potential audience that would otherwise assist and play a crucial constructive role. As a result, it shortened an audiences attention span that could have benefited from reading. Smith keeps reminding the audience that they are ridiculous and arrogant, causing them to lose their minds and tune out. It is unlikely that a reader continues to read to materials in which he has been abused. Only a few people can stand up to the author and continue reading despite being labeled arrogant.

Smiths primary target audience in the United States was evangelical Christians. He investigates the issue of biblicism as a bible handbook. The audience can read the Bible as if it were a guidebook to help them answer all of lifes questions. He argues that some existing elements are properly arranged to suit avenues that eventually lead to their attitude toward the Bible³. Smiths viewpoint on evangelical biblicism is eerily familiar and contains some elements of truth. He explores at some of how biblicism maintains a sense of humor while also taking on tragic proportions. The evangelicals recognize that turning the Bible into a self-help manual and asking specific questions that does not address the issues. The way the scriptures are read has been adopted to support and promote practices and beliefs that have become difficult to reconcile with others. While his assertions are correct, the assessment overlooks the important traces of origin and the reasons why they appear to be unique to modern evangelicals.

Smith identifies ten characteristics of bad biblicism, each of which has a long history in the church. He does not see any link between his ten characteristics and the most common causes of Biblicist pathology. While attempting to assist Smith, it can be argued that the list is not the issue but rather how the list vehemently emerges to generate aspects such as the Bibles handbook model.⁴ It is critical to make a precise observation and delve deeper into the question. The problem of bad biblicism stems from a particular way of interpreting the readers character and the Bibles text character and drawing inferences from their comparisons. Although Smith does not specifically mention this theme, it runs throughout his arguments. The basic premise is that both the bible text and the reader are self-sufficient and unmediated.

The bible text is said to have self-contained unity and integrity that is unaffected by its relationship to the church or other factors such as confessions or theology. The solo Scriptura and internal harmony are described in Smiths number 6 and 7 lists, respectively⁵. Smith is most concerned about this aspect because it emphasizes framing while utilizing the others. Such activities remove the scripture based on current discussions about Jesus Christs life and work.

A critical and honest reader may come from Smiths book convinced that Biblicism is completely ineffective. Smiths argument, however, is insufficient to point to this new anchor because they may be left wondering and feeling adrift, unsure of where to turn. He must describe the next course of action because he gave the people the opportunity to reject Biblicism. Smith gave the audience no specific options when it came to this.

Bibliography

Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.

Footnotes

1. Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
2. Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
3. Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
4. Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
5. Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.

Survey

The essential idea from Corinthians 1:17-19 is that Paul should not primarily focus on apostolic ministry and baptism. The most evident meaning of the verse is that the truth about Christs suffering should be saved and protected at all costs in order to preach the resurrection and His immense powers (Gorman 2020). The passage makes it clear that faith in the blood of Christ is a fundamental principle that has to prevail in order to create room for inner change. Therefore, baptism is an outward indication of the fact that every transformation should come from within. The Holy Spirit is going to conquer the hearts of believers since trust is the basis of faith and grace (Denney 2021). Accordingly, Pauls mission was to preach the gospel and aid the dying world while focusing on conveying the message to anyone who has ears.

Contextual Analysis

From the existing context, it may also be hypothesized that the primary objective for Paul was to mediate Christian unity and bring more people together. Paul is thankful for the Corinthians because God showed him how the natural division into factions does not affect the true faith (Denney 2021). Irrespective of which Christian teacher is surveyed, the ideas of grace and belief are identical because of His eternal influence. This is why Pauls efforts are aimed at unifying these different individuals around Christ because He is not separated. The context of this verse also suggests that Christ sent Paul to preach the gospel to help people realize the importance of eloquent words and their impact on the world around us.

Formal Analysis

The form of the passage can be described as a conventional Bible verse. Paul preaches to the dying world while knowing that baptism is not his primary objective, and Christs followers are going to aid him. Throughout the whole verse, the style of narration remains consistent and allows the audience to associate themselves with Paul and his ideas. To administer the ordinance, Paul was shown going beyond personally baptizing others because he was intended to spread Gods word and save all the sinners. The consistency of this verse makes it easier to grasp the inner meaning and develop a proper understanding of why Paul focuses on preaching and does not baptize.

The passage can be divided into three subtle sections that are essential for an enhanced understanding of Gods glory. The first is Pauls mode of disputation, where he preaches his philosophy and defines his approach to followers and baptism. The second is the transition into a graceful eloquence where Paul begins appealing to all sinners through their sentiments. The final section of the verse is the exhibition of the gospel and the value of preaching, with an appeal to God and His grace (Gorman 2020). Overall, Pauls eloquence is the central element throughout the whole verse, making it evident that preaching in the name of God is a task that goes beyond baptism.

In terms of movement, Corinthians 1:17-19 is consistent because Pauls initial objective is to convey the philosophy of his gospel. When he introduces the topics of grace and Gods glory, he does not focus on baptism. This happens because Pauls preaching suggests that humans do not have to be enticed, and it is their choice to either follow or disprove Gods teachings (Gorman 2020). The flow of the passage is eloquent and showcases Pauls oratory abilities while also giving the audience a chance to focus on self-value. Pauls ideas are simple but powerful because he does not focus on baptism and stays in line with the mission that was assigned to him by God.

Detailed Analysis

Corinthians 1:17-19 deals with the importance of the word of truth because there are numerous sinners without hope who deserve to hear it and start preaching with Paul. As a teacher, Paul was responsible for encouraging and warning men and women to proceed with caution and great patience (Denney 2021). The glorious gospel was intended to resurrect the lost and dying world just as if it was Jesus Christ, and Paul was there to teach and share his knowledge and faith with sinners. Yet, the eloquence of speech was not the only means of sharing the wisdom since intellectual arguments, and witty conversations could not give Paul the opportunity to preach Christ. Being led by the Holy Spirit, Paul embraced the grace through faith and shared the gospel with men and women to preach about witnessing the glory of believing in God (Gorman 2020). This means that humans fleshly selves cannot be called to witness Christs sacrifice since it would cause His detriment to lose its inherent supernatural meaning.

Synthesis

According to Denney (2021), Pauls specific mission allowed him to take on a unique position created by Christ. As he was preaching the gospel, Paul found ways to complete that mission and help people realize the glory of God. From the verse, it was evident that Paul clearly understood the limits of his mission. It was not central to him to baptize individuals who believed the gospel, as the essential Christs idea for Paul was to make him into a missionary and an evangelist. Therefore, baptism and the gospel are not identical, and all the new believers had to be baptized by Pauls followers and not Paul himself. This also shows how a person can be saved without being baptized (Gorman 2020). This idea is essential because it reinforces the importance of faith in Christ and eternal salvation from sin achieved through following Gods grace. Nevertheless, baptism is never deemed unnecessary by Paul because he expects to see all followers being baptized at the end of the day, showing their obedience and belonging to Christ.

Reflection

The contemporary significance of the text can be pointed out through Pauls eloquence and a wise gospel presentation. The biggest value that can be witnessed in the verses is the rhetoric on the importance of following God and recognizing His glory and grace. One could adopt Pauls brilliant use of words to preach their own ideas on any given topic since proper phrasing could attract different audiences and turn them into believers. The need to acknowledge God and His influence on the daily lives of humans can be expected to elicit certain responses in the audience, so Pauls skills in the use of words have to be recognized. Paul utilized his preaching skills to communicate his faith in Christ and not persuade anyone to follow his path. The Son of God died to recompense human sins, and Pauls powerful message was intended to remain shaped as gospel to make an impact on all sinners and believers.

References

Denney, James. 2021. Expositors Bible: The Second Epistle to the Corinthians. Glasgow: Good Press.

Gorman, Michael. 2020. Elements of Biblical Exegesis: A Basic Guide for Students and Ministers. Ada, MI: BAKER Book House.

The Book of Genesis portrays the creation of heaven and the earth by God in six days. Moreover, God creates man in his image, and from Adams rib, he created Eve. However, disobedience and temptation have led to the fall of man when the forbidden fruit is eaten, and God expels Adam and Eve from the Garden of Eden (Genesis 3). Humans descend into sin, scatter into different groups, and start believing in different gods. God then cleanses the world with a flood, and only Noah and his family are saved. However, Noah descends into sin, and humanity goes back to the old ways. A major personality in Genesis is Abraham, who believes in the God of Israelites and has been chosen and promised guidance, land, and blessing from God. Thus, while humans have descended into sin, the Creator plans to bring a blessing to everyone. Abrahams son, Isaac, goes on to have children of his own, and his wife birthed Esau and Jacob (Sonek, 2019). Jacob, through cheating, deceives his father and cheats Isaac out of his blessing. Jacobs son, Joseph, is sold into slavery in Egypt by his siblings, yet through the help of God, he is released from prison. He goes on to save the nation of Egypt, showing his devotion to God, who believed humanity deserves redemption. Genesis portrays Gods faith in humanity even when people themselves do not want to obey him. This, however, does not stop God from giving them chances, and through Abraham and his subsequent family, saving is granted.

The book of Exodus is the second one, where Joseph dies in Egypt and 400 years pass from the events in Genesis. The pharaoh does not like the growing and fruitful nation of Israelites, so he enslaves them and orders all boys to be drowned to wipe out the descendants of Abraham. Mosess mother throws her boy into the Nile River, and the pharaohs family finds him and raises Moises as a part of the family. God then guides Moses to free the Israelites from slavery, punishing Egyptians through plagues and showing the pharaoh his wrongdoings by causing suffering to his nation. Moses begs the pharaoh to let the Israelites go as it is Gods will, yet no progress is made. The final plague is the pharaohs own wrongdoing turned onto him when all the Egyptian first-born sons die if not protected through lamb blood. The leader loses his son and lets the Israelites go before the enslaved people make their exodus.

The pharaoh then changes his mind and chases after the former slaves, who are able to pass through the sea safely while the water drowns the pharaohs army (Exodus 13). Afterward, God guides Moses and the Israelites into the wilderness before forming a covenant with the people on Mt. Sinai (Daube, 2020). While people break the covenant by idolizing false gods, the Creator punishes the followers by leaving them wondering for 40 years. After Moses dies, Joshua becomes the new leader and commands people to go further. The conquests that the Israelites had along the way, including the battles against Jericho and Ai, show people that following Gods lead allows them to inherit the land.

The book of Judges tells Israels history after the death of Joshua and how bad leadership and disobedience lead to negative consequences. The six judges, all having different character flows, do not follow the commandments that Moses wrote down, which ultimately led to their defeats. The vicious cycle of judges becoming corrupt and corrupting their nations last for hundreds of years (Judges 6). The Israelites plead with Samuel, one of the prophets, to give them a king, which the Lord consents to despite warning people about the consequences. King David is later succeeded by Solomon, who turns away from the Creator and, after his death, the kingdom is split. Both the Kingdom of Israel and the Kingdom of Judah are later conquered by Assyria and the Babylonians. The citizens are taken into captivity in Babylon before escaping exile after being allowed to come back and restore their religious background based on the Old Testament.

After 400 years of silence and a lack of prophets, the New Testament illustrates the fulfillment of Gods plan through the Messiah, Jesus of Nazareth. Conceived by the Holy Spirit and birthed by the Virgin Mary, Jesus is the son of God and the mediator between the Creator and mankind. When Jesus is 30, he starts teaching and preaching, as well as performing miracles.

While Jesus gains followers through his teachings, he faces opposition from religious leaders who feel threatened by his authority. This is why they plot against him and execute him through crucifixion (Luke 23). Jesus sacrifices himself to reconcile people back to God, raising from the dead on the third day (Capes, 2018). After 40 days, he ascends to heaven after telling his disciples to spread the word of God. The Church age begins with the first Christians who are facing prosecution for spreading the message of salvation. However, the word of God and the message of salvation are becoming prominent through people such as Apostol Paul, who was once against the gospel. He later becomes a follower of Jesus and advances the message to the capital of the Roman Empire. The Revelation promises people who receive Gods grace through faith eternal existence in a place with no sin, pain, death, and suffering (Revelation 21). Thus, faith will bring people peace, and they will spend eternity near God.

References

Capes, D. B. (2018). The divine Christ: Paul, the Lord Jesus, and the scriptures of Israel. Baker Academic.

Daube, D. (2020). The Exodus Pattern in the Bible. Wipf and Stock Publishers.

Sonek, K. (2019). The Abraham Narratives in Genesis 1225. Currents in Biblical Research, 17(2), 158183. Web.

In todays society, it is accepted that the church and the government should be entirely separate. Most nations have it in their laws that religion has no place in political decision-making. However, for someone to be a true Christian, they must strive to have their faith affect every aspect of their life. Only in using the Bible for guidance will man be able to come close to living like Jesus Christ. Therefore, religion must be an inseparable part of politics and political decision-making.

The Bible offers much guidance on both how rulership should be viewed and how leadership should be selected. The church can teach the leaders of man how to properly carry out their duties in accordance to the Word of God. Equally, it can offer guidance to the common man on selecting the worthy as their leaders. 1 Timothy describes the proper kind of ruler as being above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money (3:1-13). If this advice, among other similar warnings, was heeded, many untoward choices in the political arena could have been avoided.

Moreover, it is foolish to claim that politics is somehow separate from religion. The Bible teaches us that God changes times and seasons; he removes kings and sets up kings (Daniel, 2:21) and that there is no authority except from God, and those that exist have been instituted by God (Romans 13:1-7). Thus, it is impossible to claim to have power without it being granted to you by God. To fully follow the path that you have been honored with, one must seek guidance from the church, which preaches the Word of God. Not doing so would be a misuse of the power granted to you, which may lead to many others being misled as well.

In conclusion, the Christian church should have a great impact on every decision that a person should have. The same ought to be said for any collective of people, including nations. When choosing their leaders and when leaders choose how to act, both must seek advice from the church to be able to follow the path designated to them by God.

Work Cited

Holy Bible. New International Version, Zondervan Publishing House, 1984.

Artistic materials are widely represented in the Bible, giving an idea of the life of Christians and the history of mankind. The primary art form used in this sacred text is music. For example, the Song of Songs, a poetic book, is comprised of the lyrics for love songs. The lyrics interfere with peoples speech meaning that it can be performed as a musical. It was composed by Solomon because he allegedly spoke many proverbs and knew songs. Visual arts are broadly depicted in the Bible as well. For instance, the image of the Ark of Covenant, the sacred chest, that represent the absolute sinfulness of humanity before the Creator (English Standard Version Bible, 2001). Its sophisticated designs with two cherubs on the lid signified the presence of the almighty power. Ultimately, poetry is seen throughout the text in such books as Job or Ecclesiastes (English Standard Version Bible, 2001). These include narratives about prominent events and people and suggest famous sayings.

As a Christian, one should use artworks as a praise of God. It presumes that while creating a poem, humans can use elevated words to honor the Creator. Additionally, when, for instance, a musician composes a melody, they shape a new worldview for people to recognize (Barrs, 2013). Finally, individuals can use art as doxology by creating for God  the value of new artworks in the name of the Creator is immense (Barrs, 2013). These artistic forms do not differ from the ones in the Bible because they are all the expression of human creativity. Currently, the contemporary Christian church offers such art forms as songs, praying in poetic forms, icons, and murals.

References

Barrs, J. (2013). Imitation, the heart of the Christians approach to creativity. In J. Barrs, Echoes of Eden. Crossway.

English Standard Version Bible. (2001). ESV Online.

God the Son in the Holy Scripture

The Nicene question is associated with Arius who was commissioned to deal with the interpretation of the Holy Scripture and provided the largest heresy in the history of Christianity, on the one hand, while promoted the formation of patristics, on the other hand. The independent and original interpretation of the fundamental Christian formula of the Trinity based on his deep knowledge of dialectics, Aristotelian logic, and the Holy Scripture combined with his personal charm and oratory ensured the popularity of the new doctrine.

The controversy revolved around the following question: what position in the heavenly hierarchy should Jesus Christ occupy as the further fate of Christianity as a religion depended on the solution of this question. According to Church Fathers who stood at the origins of orthodoxy, the founder of Christianity could not be either a person or a secondary deity. The followers of Arius, avoiding the hidden tritheism, tried to preserve the unity of the deity by completely separating these entities, subordinating them to each other and counting God in the absolute sense of one God the Father (Mueller 127). The struggle against Arianism is central to the history of Christianity in the era of the first ecumenical councils.

Council of Nicaea

Emperor Constantius convened the Council of Nicaea in AD 325 in order to establish the divine nature of Christ by means of voting and thereby strengthening the foundations of the imperial power (Mueller 127). Approximately 300 bishops from different countries gathered for the first time in the history of Christianity to identify the formula of worship, in which the divinity of the Son called the consubstantial Father was proclaimed. After that, the anathematizing of Arianism was omitted, and the third part of the formula was enlarged, in which the deity of the Holy Spirit was proclaimed as well as His equality to the Father and the Son. According to the Creed, God the Father is the creator of all things, both visible and invisible, God the Son is born from God the Father, and God the Holy Spirit comes from God the Father eternally.

Alexandria Cathedral gathered in AD 362 summed up the preceding work of theological reflection on the disclosure of the doctrine of the Trinity, deciding or seriously affecting the key issues put forward by that time and making a strong impact on the subsequent events in the development of Churchs teaching. Emperor Constantius gave Church the formula to reconcile faith. However, the Arian dispute and the Nicene definition and formula, which were associated solely with the Eastern dispute, later became an event of the whole Church. The change in government created opportunities for the exiles, including those of Athanasius of Alexandria, to return to their departments, and peace prevailed in Church until there was an internecine war. Less than a year after Constantius death, the Council convened by Athanasius stated that even though some wanted to reflect on the account of the faith of the Council of Nicaea, the holy Cathedral was indignant on this occasion (Helfrich 146). It was to be contented with faith confessed by Fathers in Nicaea as this confession was not lacking anything, especially in the performance of piety, and it is not necessary to recite what was written in Nicaea, redefining the core postulates.

Works Cited

Helfrich, Michael. The Root of Christianity: A Laymans Response. Xlibris, 2013.

Mueller, John J, editor. Theological Foundations: Concepts and Methods for Understanding Christian Faith. Anselm Academic, 2011.

The Concept in the Old Testament

Genesis 50:21

Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. In Hebrew, the word kind is called leb, and it means the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the center of anything (Strong, 1890, p. 125). Joseph used the word kind, in this context, as he addressed his brothers, who had sold him to slavery as a boy. The brothers had travelled to Egypt in search of food after a prolonged drought in Israel, and they found out that Joseph had become a high-ranking officer in Pharaohs government. Joseph is comforting his brothers because they are feeling sorry for selling him into slavery.

Genesis 6:20

Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground according to its kind, two of every sort shall come into you, to keep them alive. The Hebrew word for kind in this context, is miyn, and it means kind, sometimes a species (usually of animals) (Strong, 1890, p. 65). In this verse, God is giving instructions to Noah on the species of animals that should be allowed into the ark. Therefore, the word kind is used to mean species or types of animals.

Jeremiah 15:3

I will appoint over them four kinds of destroyers, says the LORD: the sword to slay, the dogs to tear, and the birds of the air and the beasts of the earth to devour and destroy. The Hebrew equivalent for the word kind, in this context, is mishpachah, and it means a family, i.e. circle of relatives; figuratively, a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people:-family, kind(-red) (Strong, 1890, p. 74). God is speaking to prophet Jeremiah to describe the nature or types of punishments that He would release to the Israelites. Therefore, kind is used to mean sort of things or categories of the destroyers that God would use to punish the Israelites.

Analysis of the Concept in the Old Testament

In the OT Bible verses noted above, the word kind is used to give different meanings within diverse contexts. In Genesis 50:21, it is used as a comforting or reassuring word. Josephs brothers are sorry for selling him to Egyptian merchants, but he reassures them that he would help them contrary to what they expected. On the other hand, the same word is used in Genesis 6:20 as a noun to mean the species of animals that Noah should let into the ark.

In Jeremiah 15:3, the word kind is used to describe the sorts or nature of destroyers that God will use as punishment for Israelites defiance of His laws. The conditions under which the word is used and the reasons for its usage also differ in the three verses. In Genesis 50:21, Josephs brother have just realized that the person that they sold into slavery is now powerful and he is the only one who can help them get food in Egypt. They are sorry, regretful, and broken in spirit; hence, Joseph is moved by their situation, and thus he assures them that he is willing to help them, as brothers. In Genesis 6:20, people have started to multiply, and they continue to defy Gods laws.

Therefore, God is about to destroy the earth through floods, and thus He gives Noah specific instructions on the species of animals that should be put in the ark for safety in the land of Eden. In Jeremiah 15:3, the prophet, while in the land of Judah, has been interceding for the people for God to reconsider His decision to punish the Israelites. However, God is adamant that He has to carry out His plans, and thus he specifies the nature of destroyers that would be unleashed on the people for punishment. In the OT, the word is used twice as a noun and once as an adjective. Therefore, these verses differ based on who, why, when, and what of the message being communicated.

Concepts in the New Testament

Acts 28:2

And the natives showed us unusual kindness, for they kindled a fire and welcomed us all, because it had begun to rain and was cold. The Greek equivalent of the word kind in this context is philanthrMpia, which means fondness of mankind, i.e. benevolence (philanthropy):-kindness, love towards man (Strong, 1890, p. 75). Paul describes the benevolent reception that he receives from the locals of Malta after he is shipwrecked on his way to Italy.

Mark 9:29

And he said to them, this kind cannot be driven out by anything but prayer. In Greek, the word kind here is genos, and it means kin (abstract or concrete, literal or figurative, individual or collective):-born, country(-man), diversity, generation, kind(-red), nation, offspring, stock (Strong, 1890, p. 20). Jesus uses this word to describe the specific nature of the evil spirits that have possessed the boy.

Ephesians 4:32

And be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. The Greek equivalent of the word kind in this context is chrstos, and it means employed, i.e. (by implication) useful (in manner or morals):-better, easy, good(-ness), gracious, kind (Strong, 1890, p. 78). Apostle Paul is addressing the Ephesians instructing them on how they should treat one another. Therefore, Paul uses the word kind to tell Christians to be forgiving and gracious like God.

Analysis of the Concept in the New Testament

The word kind is used in the three verses under a different context, and thus it gives varied meanings. In Acts, Paul is addressing an unspecified audience, while in Mark Jesus is speaking to His disciples, and in Ephesians, Paul is writing to the Ephesians. In Acts, the word is used as an adjective to describe the goodness of the people of Malta after treating Paul philanthropically, even though he is a stranger to them.

In Mark, the word is used as a noun as Jesus emphasizes a certain type of evils spirits that can only be driven out using prayers. In Ephesians, Paul uses the word kind as an adjective to instruct his audience how it should treat one another through forgiveness and tenderheartedness. Similarly, the word differs based on when and where it was used. In Acts, Paul has been shipwrecked and landed on an Island, Malta, and the locals treat him compassionately despite being a stranger. In Mark, Jesus has just experienced transfiguration in the region of Caesarea Philippi, and He has found his disciples struggling to exorcise demons from a possessed boy.

Therefore, He uses the word to specify and emphasize that such form of demons can only come out through prayer. In Ephesians, Paul is writing from a prison in Rome, addressing fellow believers in Ephesus on how they should treat each other. Therefore, in the NT, the word is used twice as an adjective, and once as a noun.

Concept Analysis in the NT and OT

In the OT, the word kind is used twice as a noun and once as an adjective. However, in the NT, it is used twice as an adjective and once as a noun. Nevertheless, despite the word being used as a noun or an adjective, the context and meaning differ significantly in both testaments. For instance, as a noun, in the OT the word is used in Genesis 6:20 to describe animal species and in Jeremiah 15:3 to imply the nature of destroyers that would punish the Israelites.

In the NT, it is used in Mark 9:29 to specify a certain type of demons. Therefore, the meaning of the word differs based on the context of its usage. Similarly, as an adjective, kind is used in Genesis 50:21 as a reassuring word as Joseph promises to treat his brothers considerably. In Acts 28:2, Paul uses the word to describe the benevolence of the Maltese locals, while in Ephesians 4:32 he uses it to instruct fellow believers on how to live with one another. Therefore, the word kind has varied meaning in both NT and OT depending on the context where it has been used.

Conclusion

The Bible was translated into the English Language for the spread of the gospel. However, some words with different meanings in Hebrew and Greek were assigned a single word in English. For instance, the word kind has been used in different Bible verses to give varied meaning based on the context of usage. The word has been used as either an adjective or a noun. As shown in this paper, the usage of the word kind in Genesis 6:20 and 50:21, Jeremiah 15:3, Acts 28:2, Ephesians 4:32, and Mark 9:29 gives different meanings.

References

Kind. (1989). In Websters dictionary of English usage. Springfield, MA: Merriam Webster Publishers.

Strong, J. (1890). The exhaustive concordance of the Bible: Showing every word oft e text of the common English version of the canonical books, and every occurrence of each word with references to the English words. Nashville, TX: Methodist Book Concern.

The New Living Translation. (2007). Life application study Bible. Carol Stream, IL: Tyndale House Publishers.