Revelation is considered to be a Bible notion having the meaning of making something obvious. Revelation usually covers divine knowledge making it understandable and clear. This notion is researched in terms of factors of objectivity and subjectivity which are usually contrasted to each other.
Discussion
There is a profound contrast and correspondence between objectivity and subjectivism of revelation. According to the Bible, objective revelation is given in order to protect everyone from subjectivism. Revelation can be objective through its irruption into the form of subjective. Objective revelation contains the concept of existence. This type of revelation includes each aspect of reality but for that one, proving out existence for it. Objective revelation is considered to be absolute truth. It is independent from subjective one. Subjective revelation in its tern can comprise objective revelation. It is the truth that was accepted by a man and recognized by him.
Objective revelation is usually researched through the following spheres:
Moral theology;
Natural theological sphere;
Sacred theology.
In contrast to the existence of objective revelation it should be noted that subjective revelation is to be compulsory justified by the objective one. Thus, revelation is considered to be objective in case we anticipate it. People behold objective reality and at the same time they are shaken by the subjective one. Revelation is a combination and unity of the objectivism and subjectivism.
Mark and Matthew considered that revelation was merely subjective. They support the idea that what we know should be regarded as the truth. The existence of Jesus Christ was subjective view explained by the fact that personal knowledge is completely justified.
Objective and subjective revelation can be compared with the claims and judgments made by people. Objective claims do not depend on the emotional and personal preferences, while subjectivism is usually based on some individual considerations. Thus, analysis of the subjective revelation and objective one gives an opportunity evaluate Holy Bible aspect from different aspects. People regarded that truth can be based on different experience. There is no definite definition or strong belief as to the nature of divine, because it combines the elements of objectivism and subjectivism. The difference lies in the personal understanding and consciousness.
Conclusion
Regarding the contrast between the objectivism and subjectivism of revelation it should be stressed that people cannot be blamed for sticking to this or that view. Everything is relative and abstract. Thus, the objective revelation is the background of the subjective one. Subjective revelation cannot exist without objective one that is why objectivism is the main component of the subjectivity.
References
Dolhenty, Jonathan. Objective and Subjective Experience. A Critical Distinction in Philosophical Realism. 2005.
Narasingha, Swami. Scholarship vs Divine Revelation. NY, 2001.
Bauer, Susan. Messy Revelation. Books and Culture. May, 2006.
Feuerbach, C. Essence of Christianity. Part II. The False of Theological Essence of Religion. 2001.
Almost 3,500 years ago, the Israelites, who had just emerged from Egyptian slavery, were given a Law on Mount Sinai, which Jews and Christians consider revealed by God. It went down in history as the Law of Moses; this law determined not only the socio-economic relations of the Old Testament Israel but also the Christian economic system. According to the Law of Moses, the whole earth belongs to God; based on this, the financial system as a whole was built.
Cost Accounting and Ethical Dilemmas
Production costs are accounted for to understand which goods, works, and services are profitable to produce, where money can be saved, how the cost price is formed. The biblical cost accounting takes place according to how property is acquired and used (it can become good or evil). An ethical dilemma is a unit of analysis of the normative ethics of business. Any situation of interest to business ethics is a situation of choice between adhering to the rules of morality or getting more profit. According to the Bible, intentional violation of moral laws in the legal sphere is a sin and a contradiction to the will of God (Dornyei, 2018). Therefore, even in doing business, when solving economic dilemmas, one should be guided primarily by the need to subordinate to God’s law.
Cost Analysis and Estimation
Cost analysis in the context of economic elements provides an opportunity to assess changes in production organization, establishing the impact of the technical process on the cost structure. When analyzing costs, the Bible recommends paying particular attention to the wages paid to employees: “And you, gentlemen, treat your slaves fairly and with dignity, remembering that you also have a Master in heaven” (Col. 4:1). When estimating the costs, their tenth part should be calculated and given to charity: “Bring the tithe to the storehouses in its entirety so that there is food in My house” (Mal. 3:10).
Product, Services, and Job Costing
The product, services, and job costing are made according to different methods, depending on the field of activity. The cost price parameter shows how much money the manufacturer will spend when fulfilling orders. The increase in profit and profitability directly depends on the cost reduction. Nevertheless, the Bible does not recommend reducing product, services, and job costing: “One pours generously, and more is added to him, and another is overly frugal, and yet gets poorer” (Pr. 11:24). Thus, a person can generously share and invest their financial and other funds, making them even more prosperous.
Process and Activity Based Costing
Process and activity based costing imply methods for calculating production costs, the cost of finished products, the amount of work in progress based on cost calculation. There are several ways to calculate an outcome, which involve computing production costs, the cost of manufactured goods, and the volume of work in progress. The Bible does not give preference to any particular costing method. In Ecclesiastes 5:18 it is written: “And if God has given any man wealth and possessions, and has given him the power to use them and take his share and enjoy his labors, then this is a gift from God.” Consequently, all the entrepreneur’s property, processes, and activities are given to them by God. Nevertheless, they are in temporary use by a person to learn how to dispose of them wisely.
Cost Management and Allocation
To obtain reliable information about the financial results of various types of enterprise activities, it is necessary to objectively and accurately determine the costs associated with each of them. The bulk of the analytical work falls on cost management and allocation. Of all the possible classifications of the expenses for assessing the profitability of individual business areas (as well as personal goods and services), the type of direct and indirect costs is relevant. The measure of allowable expenses in the Bible is considered to be actual needs (Coomber, 2018). Therefore, when implementing cost management and allocation, it is necessary to remember that everything that crosses this border is abuse. The use of earthly riches also determines their actual value; cost management and allocation are ineffective if they are not used according to the law of God.
Management Control Systems, Planning and Budgeting
Management accounting helps companies to systematize, collect and combine information; it includes planning, monitoring, and analysis of reports. Budgeting in management accounting is responsible for planning through the development of a system of budgets. It differs for each enterprise and depends on the specifics of the company and its financial capabilities. Budgeting plays a vital role in the management accounting system and the overall activities of the company.
The Bible prescribes to base financial planning on trust in God. The decree on the Sabbath year required the Israelites to have genuine faith in God. If there was no agricultural work in the seventh year, then there could not be a harvest in the eighth. With the exact fulfillment of the commandment before the Sabbath year, the Lord will send so much harvest (finance) that it will last for three years (Lev. 25: 21-22). If it is possible to allocate more funds to a God-pleasing activity when distributing finances, it is worth doing this since the Lord will help with costs.
Business Unit Measurement and Transfer Pricing
Measuring a business unit involves comparing services with other providers in the market on an everyday competitive basis. Transfer pricing is the setting of transfer prices, which differ from market prices, for transactions between interdependent persons, usually belonging to the same holding. When measuring a business unit, the Bible prescribes competition based on the principles of Christian morality. The criterion of success in conditions of inequality is to bring more benefits, give more, and not consume more. The Bible has a positive attitude to transfer pricing since, in this way, cooperation replaces competition (Hettihewa et al., 2019). Competitive thinking distracts from thoughts about the Great Commission, so a joint discussion of market goals gives more opportunities to focus on the production of public goods.
Variance Analysis and Capital Investment Decisions
Conducting control and analytical procedures involves the analysis of emerging deviations. The purpose of this analysis is to identify the reasons why the variations occurred. In the Bible, it is considered as a process as much material as spiritual (Lanen et al., 2013). Control and analytical activity are equated to labor and are defined as creative activities of intelligent beings having the highest spiritual and moral character. Capital investment analysis is critically important for creating value in the financial management system. One of the main tasks of capital investment budgeting is to manage uncertainty, which is a decisive factor when making capital investment decisions. When making a decision, the Bible prescribes to be based on the principles of the value of earthly wealth (Yost et al., 2019). The Church fathers invariably evaluate economic relations by the criterion of serving people, and not their interests and their spontaneous struggle. Therefore, the decision on capital investment should be fundamentally subordinated to these relations of the system of moral duties.
Conclusion
Christian teaching pays attention not only to spiritual and moral issues. It also directly interferes with the daily economic activities of people. The Bible authorizes the relations of property, possession, a specific type of property relations, blessing some types of economic activity, and condemning others. It forms spiritual incentives for economic activity and moral criteria for financial behavior in society.
References
Coomber, M. J. (2018). Religion and globalization. Journal of Religion & Society, 16(9), 92-108.
Dornyei, Z. (2018). Progressive creation and humanity’s struggles in the Bible: A canonical narrative interpretation. Pickwick Publications.
Hettihewa, S., Kopp, K. S., & Wright, C. S. (2019). Ethics/virtues and consequences: An exploratory study of regional small businesses in developed and emerging countries. International Journal of Business and Economics, 18(1), 17-40.
Holy Bible: New living translation. (2006). Tyndale House.
Lanen, W., Anderson, S., & Maher, M. (2013). Fundamentals of cost accounting. McGraw-Hill Education.
Yost, P. R., Terrill, J. R., & Chung, H. H. (2019). An economy of abundance: From scarcity to human potential in organizational and university life. Journal of Applied Business & Economics, 21(7), 182-200.
The Bible, as a literary work of a significant theological and cultural value, is filled with literary devices, such as personifications, metaphors, similes, symbols, and parallelisms, which intensify the depth of the spiritual messages and the literary features of the book. The Book of Psalms is one of the richest parts of the Scripture containing a great variety of literary devices specific to poetry. The passage retrieved from Psalms is one of the most striking for a reader since it introduces vivid imagery that explains the importance of God to the author. The passage is as follows: “The Lord is my rock, my fortress, and my deliverer, my God, my rock in whom I take refuge, my shield, and the horn of my salvation, my stronghold (Psalm 18:2, New Oxford Annotated Bible: New Revised Standard Version). The choice of this passage is justified by the numerous imagery and literary devices used in it and the powerful message these elements help to deliver to the readers through the words of the Scripture.
Indeed, the load of symbolic and metaphorical elements in the cited piece allows the author to obtain a high level of imagery in the narration and underline the importance of God in his life. The context in which this passage appears in the Bible helps to explain the weight of the message. According to the Bible, these verses are part of the song devoted by David to God as a sign of his gratitude for saving him from the enemies. This context validates the value of David’s words addressed to God. As for the literary devices used in the piece, the first one that attracts the attention and has become one of the most memorable metaphors in the Bible is “the Lord is my Rock” (Psalm 18:2, New Oxford Annotated Bible: New Revised Standard Version). Rock, as a solid and unbreakable material, is used as a source of comparison with the protection and reliability God provides for his followers.
It is further elaborated by the second comparison, which presents a fortress as the symbol of guardianship for believers. It is a striking element since God is compared to a non-living object; however, the features of the referred object, when transferred to God’s personality, help to unveil his character. Moreover, such a metaphor emphasizes that one can trust and fully rely on God’s advocacy and protection, which intensifies the religious message delivered by the passage. Another important metaphor is a shield, to which the author refers to intensify the exemplification of the protecting power of God. Behind it, as under the protection of the Lord, one can hide from enemies, sorrows, and hardships and feel safe. These elements allow for building a solid ground for faith encouragement in the believers by assuring them in the omnipotence of Lord, his care and love. Elaborating more on the theme of invulnerability under God’s guidance, the author appeals to the horn of salvation in God’s image, which implies the importance of spiritual redemption.
The choice of the words loaded with definite meanings and straight-forward connotations help the author to convey his emotional state. David feels overjoyed and faithful; his salvation by God’s will is perceived by him as a miracle of the Lord that deserves exaltation. That is why he uses strengthened synonyms to the words fortress and stronghold, uses the repetition of the word rock to intensify the solid faith in God. From a theological position, the imagery and metaphorical depiction of the passage contribute to the richness of the Scripture’s narration and intensify the religious weight of the delivered message. The chosen literary devices create visual images in readers’ minds, facilitate the perception of the narration, and increase the poetic value of the piece.
Since the Bible is a literary work with a long history, the linguistic and poetic elements used in the text might bear historical content. On the one hand, the comparison of God’s might to such common elements as rock, fortress, and stronghold is easy to perceive by the contemporary reader. The connotations delivered by means of these metaphors are not difficult to detect; thus, the message of the author will be easily understood by a reader in the twenty-first century.
On the other hand, the words shield, fortress, and stronghold are attributed to the historical period when the verses were composed and might have had a more significant meaning for the readers who lived at the same time as the author. Although the concepts conveyed by these words are understandable within the historical context, the implied significance is less relevant to the contemporary readers than in David’s contemporaries. However, the utilization of metaphor by appealing to the horn of salvation has a strong historical and theological connotation that may be found in the Old Testament writings. Indeed, the horn is attributed to the symbolic holiness of God’s power. Overall, the richness of symbolism and imagery in the biblical passage plays a vital role in delivering essential messages to the readers.
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 Church’s 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 Church’s 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 Church’s 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.
The Bible and Qur’an both give narratives on the fall of man. They explain how man came to leave the home God had first placed him in. In the Bible, this story is summarized in the third chapter of Genesis. In the Qur’an, the story is repeated in the chapters 2, 7, 15, 20 and 38. These two narratives have similarities and differences. Reading the two narrations has led to the thesis that states, that both the Qur’an and the Bible agree on the fundamental truth that God tells man how to act and that man’s actions always have consequences.
Analysis
The similarities in the Bible and the Qur’an are many. Both books also mention a tree whose fruit man was forbidden to eat (Genesis 3:3 & Q2:35). This shows that God has set rules which are meant to guide man’s actions. These rules are found in the holy books; the Bible for Christians and the Qur’an for Muslims. Another similarity is the fact that Adam and Eve covered themselves with leaves after eating the fruit and realizing that they were naked (Genesis 3:7 & Q7:22). Today, the act of covering themselves with leaves has a symbolic meaning. It may symbolize one’s conscience which makes them realize that they have erred against God. Like Adam and Eve, those who are religious try to hide their sin from God.
Eating of the forbidden fruit in both books resulted in banishment from their home (Genesis 3:23 & Q2:36). The narrations support the theory that the man’s actions had consequences. This is significant because it shows how man’s actions can make him lose favor with God. Adam and Eve lost their home as a result of eating the forbidden fruit. Their act also led to the enmity between man and Satan. In the Bible, God declares that he will create enmity between Satan and the woman (Genesis 3:15). In the Qur’an, God tells Satan that the people will be unappreciative of him (Q7:17). This is why Christians and Muslims today regard the devil as an enemy. During the Muslim pilgrimage to Mecca, they perform a ritual where they stone the devil. This ritual is there way of openly declaring their enmity with the devil. In the Bible, God tells the woman that her seed would bruise the serpents head (Genesis 3:15). The Christians believe that Jesus is a fulfillment of this word. To them Christ is able to deliver them from the yoke of sin Adam and Eve’s sin (1 Corinthians 15:22).
In both narrations God asks question to Adam and Eve. In the questions, He mentions the fact that he had forbidden them to eat of that tree (Genesis 3:11 & Q7:22). This is to reiterate the fact that God does indeed instruct man on how he should act. He mentions the warning to remind Adam and Eve of what they were not to do. It is also a way of showing them why they will be punished. In both accounts, Adam and Eve are told that they will have to eat off the earth (Genesis 3:19 & Q7:24). In the Bible, Adam is told that he will have to sweat to get food from the earth (Genesis 3:18-19). The consequence of the sin is man has to work to get what he needs. In both cases God gives them garments to wear before they leave (Genesis 3:21& Q7:26). This may be a sign that God still cares for all even when they fall out of his will.
There are differences in the two narrations. According to Genesis 3:3, God instructed Adam and Eve not to eat from the forbidden tree lest they die. Satan lies to Eve that she will not die if she eats of the forbidden tree. Instead she will become as gods (Genesis 3:4-5).In the Qur’an Adam is warned he will fall into sin if he eats of the forbidden tree (Q7:19). Satan lies to them that eating the fruit will make them become angels and help them attain eternal existence (Q7:20). The lies used in both cases appeal to man’s inner being. Most people are afraid to die. They also try to live sinless lives so as not to fall out of favor with a higher being. Christians maintain that sin is a form of spiritual death that separates man from God. For them, they are made alive again through their faith in Jesus (1Corinthians 15:22). Again, man is given the choice to have this faith in Jesus and receive the life He provides. The lies also appeal to the human desire for greatness. They fell for the lies because they wanted to be like gods (Bible) and angels (Qur’an).
The Qur’an does not specifically say that Eve is the one who was lied to. In Surah 7:22, it says that Satan duped them with lies. It is significant that the Qur’an says that both were lied to. This is because it shows that both men and women are culpable of the separation from God. Some would prefer to lay blame solely on Eve for ‘making’ Adam fall. God punished them both. This shows that each one will be responsible for their actions, whether they were coerced into them or not. In both narrations, God questioned Adam and Eve on their actions. This was to get a reaction from them. Adam and Eve asked for forgiveness and mercy in the Qur’an (Q7:23). In the Bible they both gave excuses with Adam blaming Eve for his actions and Eve blaming the serpent for hers (Genesis 3:12-13). Like Adam and eve, people react the same way when confronted with sin. They either blame the devil for their sin or turn and repent it. Irrespective of the reactions, our acts have repercussions.
The most significant difference is the reaction to the question that God posed to Adam and Eve. According to the Bible, Adam and Eve blamed someone else for their sin. This is the same reaction people today will give when they commit a wrong. They would rather blame someone else rather than own up to their mistakes. The fact that God had not warned them about Satan could also be another excuse. Many today will use the ‘I did not know ’excuse to explain their wrongdoing. As the saying goes, ignorance is no excuse. In the Qur’an, Adam and Eve begged for God’s forgiveness and mercy. They owned up to their sin. They asked for a way of redeeming themselves. Very few people today would react in the same way. The Bible reaction is more common than the Qur’an reaction.
Man’s actions had consequences. God punished Adam and Eve. The severity of the punishment varied. In the Bible, the land is cursed. Man is told that in sorrow, he shall eat of the land all his life and that by the sweat of his face shall the land bring forth bread (Genesis 3:17-19). The woman is condemned to pain in childbirth. She is also made subject to her husband (Genesis 3:16). It seems that the excuses given may have led God to give out such harsh punishment to Adam and Eve. In the Qur’an Surah 7:25, God just sends man to earth where he shall live, eat and eventually die. In both cases God chose to redeem man after his fall. Surah 20:122 says “Subsequently, his Lord chose him, redeemed him, and guided him.” In the Bible, I Corinthians 15:22 states “For as in Adam all die, even so in Christ shall all be made alive.” The Bible belief is that we are redeemed through faith in Christ.
Conclusion
For those who believe in the truth of these two books, they offer the guidelines set by God by which we must live in. all that we do has consequences before God. We must therefore learn to think before we act. Always remember that for every action there is a reaction.
Reference
Abdullah Yusuf Ali. The Holy Qur’an. Hertfordshire: Wordsworth Edition, 2000.
The Holy Bible: King James Version. Cambridge: Cambridge University Press, 2001.
The book of Esther is one of the two Bible books that are named after biblical women. It narrates the story of Jews who did not go back to Jerusalem after they were taken captives. This book is used to show the love of God upon Jews and how He delivered them from extinction. Persia overthrew Babylon and Esther is chosen to become the queen. While serving as the queen, Esther is able to save the Jews from imminent death proclaimed upon them.
Chapter 1 and 2
Esther was a woman of the Jewish origin. She is chosen by the Persian king, Ahasuerus, to become his wife. The King rejected his former wife because she was disobedient. Therefore, a contest is organized for the king to pick his next wife. It is through the contest that Esther is chosen by the king to replace his wife. The banishment of the king’s wife due to disobedience was a blessing to Esther. God was positioning her to be used as a savior to her people.
Esther’s uncle, Mordecai, learns of an evil plot, where people were planning to kill the king. Through her niece, Esther, the king is informed of this scheme. The two men who had plotted this evil against the king are killed. Mordecai’s act is important in teaching people that one’s actions have an impact on their lives. He chooses to do what is right and at the end, he receives a reward for his actions.
Chapter 3
In the same kingdom, there was a ruler known as Haman. Mordecai and Haman had personal differences because of an order that Mordecai had given. He demanded that all people bow down to him, but Mordecai refused. Therefore, Haman looked for a way to have Mordecai killed. He informs the king about a group of people who were rebellious to the laws that governed his kingdom. Consequently, Haman suggested to the king that this group was dangerous and deserved extinction. In so doing, Haman and the king were unaware that even queen Esther fell under this category that Haman wanted killed. Haman is depicted as a very evil man, who is proud and cares only about his interests. It the long run, his actions cost him dearly.
Chapter 4
Haman managed to influence the creation of the law that required the Jews to be killed. When Mordecai learnt about this, he talked to Esther about the possibility of requesting the king to reconsider his decision about the Jews. This shows how evil Haman was. Although the king loved Esther, she was not allowed to go before the king whenever she wanted. Mordecai tells her that she got the favor before the king to become the queen so that she can speak up for her people. Esther is confronted by two tough choices: to choose whether to be killed as a result of the law that was passed or to die in the hands of the king. She chooses not to remain silent and is determined to speak to the king about how the law would affect even her.
Chapter 5
Esther gathers courage and invites the king together with Haman to a meal. She does this without the king’s invitation into his chamber. She does not disclose to the king what she wants the first time they meet. Instead, she requests the king and Haman to return for a second meal. The king agrees to her request. Haman is very happy to be invited by the king and the queen to share a meal.
Later on, when Haman sees Mordecai, he is very furious. He is so sure that he would have the opportunity to kill Mordecai the following day. Therefore, he prepares for the execution of Mordecai the following day.
Chapter 6
This is a chapter in the book of Esther that is full of irony. The king is unable to fall asleep that night. He tells one of the people in the palace to remind him about the recent happenings in his kingdom. One of the things that are read to the king is the plot to kill him that was thwarted by Mordecai. The king recalls that he did not publicly acknowledge Mordecai’s role in stopping the killing. However, he decides to do so the following morning.
About the same time the king is thinking of honoring Mordecai, Haman comes in to inform the king of his intentions to hang Mordecai the following day. The king is happy to see Haman and asks him a question before Haman speaks out his thoughts to the king. The king asks Haman about the best thing to do to someone that he plans to honor in the public. Haman thinks that the person the king is talking about must be him. Therefore, he comes up with a very elaborate plan that the king should use to honor such a person. He tells the king that such a person should ride on the king’s horse around the streets. In addition, the man should wear the king’s robe and also his crown. Immediately, the king tells Haman to do as he has said to Mordecai. The king says that the elaborate plan is a perfect way to honor Mordecai, a man who had saved his life.
Haman is not happy about the task that he is given by the king. He goes back home a sad man after the parade. However, he does not remain angry for long because he is supposed to go for a meal with the king and the queen for the second day. The king requests Esther to tell him what she wanted.
Chapter 7
Esther opens up to the king and tells him that there is a plot to kill her and her people. The king is angry and demands to know the person behind such a wicked plot. She points at Haman. The king is angry and goes outside to ponder about the news. In the meantime, Haman tries to plead with Esther to save his life because he knows that such an act would attract a death sentence. In the processes of pleading with Esther, he falls on her bed as a result of the fear and anxiety. King Ahasuerus becomes angry when he finds Haman in close proximity with his wife.
Haman is executed through hanging, just as he had planned for Mordecai.
Chapter 8-10
Esther also pleads with the king to reverse the proclamation that required all Jews to be killed. The law is rewritten and the Jews are spared. On the contrary, Haman’s family is destroyed.
After this reversal, there arises a Jews celebration known as Purim. Presently, when this celebration is observed, the book of Esther is read publicly.
Symbolism
Esther is a symbol of deliverance to the Jews. She is a young lady who was used by God to save the Jews. She is a Jew who had concealed her identity until Haman made the evil proclamation against her people. Her bravery and boldness in going against the conventions of the palace helps in saving the Jews. She had the choice of remaining silent and wait for her time to talk to the king but took the issue with urgency. This was a wise choice which saved her and her people from the wrath of Haman.
Conclusion
The book of Esther shows God’s love upon the Jews and how He came to their aid when Haman wanted to destroy them. Esther is used to deliver the Jews from this evil scheme. She acts courageously, risking her life by going before the king without any invitation. The king grants her request. Every evil that Haman had planned is nullified and instead befalls him and his household. The book of Esther has numerous implications on my life and work. Through Esther’s boldness and courage, I learn that it is important to be bold and take the necessary action whenever I am confronted with a difficult decision like Esther. Through Haman’s wickedness, I learn that it is not good to plot evil against another person, just because they do not agree with what I tell them to do. What you plan for someone else might end up befalling you. Mordecai does something good by informing the king about plans to kill him. This act seems to have been forgotten until the king is reminded of it and decides to honor him in public. This shows that good deeds have their rewards. Therefore, we should choose our actions carefully knowing that whatever one sows, they will reap.
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 text’s historical and literary background in order to obtain a greater comprehension of the text’s 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 Israel’s 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, Scripture’s instructive teachings are veiled behind its literal meaning, which might contain moral admonitions or imperatives.
Scripture’s 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 life’s 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 God’s temple (Sri, 1996). Lastly, anagogical interpretation can be focused on the concept of God’s house, an eternal sanctuary for believers. Thus, it can be seen how the four senses of the Scripture can expand one’s 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
The term ‘house’ is used in the Bible with a variety of meanings. This word is selected to discuss the actual households that can guarantee the physical survival of people; to discuss the ‘home’ of an individual to guarantee the emotional protection; to identify the homeland of people; and to determine the family and descendants (Ryken, Wilhoit, and Longman 393). From this point, it is important to state that in Amos 5, the term “house of Israel” is used to discuss the tribes of Israel as descendants of Jacob (or Israel) and as the part of the family. Furthermore, the “house of Israel” represents the whole nation.
“Virgin Israel”
The word ‘virgin’ is actively used in the Bible with both literal and figurative meanings to emphasize the idea of purity, freshness, and even helplessness of persons and nations (Unger 620). It is stated in the Scripture that virgins are valued, and they need to be carefully protected from rape. Thus, Israel is also often referred to as a pure virgin. Virgin Israel is not only blessed by God, but it also needs the divine protection (Ryken, Wilhoit, and Longman 917-918). In the context of the discussed passage, the meaning of the term is rather metaphorical, and it aims to accentuate the possible dramatic consequences of the coming wars and the Israel Land’s collapse. From this point, virgin Israel needs God’s protection from being raped because of possible invasions.
“Seek”
The verb ‘seek’ is often used in the Bible in imperative sentences to make people act in this or that way. Thus, it is important to analyze how this word is used in such phrases as “Seek me and live” (Amos 5:4) and “Seek good and not evil” (Amos 5:14). The Hebrew variant of the word ‘seek’ can have several meanings like ‘to ask’, ‘to inquire’, to ‘search’, and ‘seek God while worshipping’ (Unger 502). Focusing on the passage’s context, it is possible to concentrate on the meanings of moral searching and seeking a deity through praying (Ryken, Wilhoit, and Longman 767). Although the phrases “seek me” concerning God and “seek good” seems to be different, they are interchanged in the context of Amos 5 because seeking God means seeking the good. Thus, this verb used in the imperative form aims to orient people to the individual and moral search of God through worshipping and religious practices.
Contextual Analysis
Form/Genre
The genre of Amos 5 can be discussed as a prophetic judgment oracle or sermon that also incorporates a range of forms, including laments, hymns, and warnings. Focusing on the structure of Amos 5, it is possible to notice that the provided judgment oracle has the introduction in the form of a lament that is followed with prohibitions. Warnings are often parts of prophetic judgments to motivate the audience not to act wrongly. Amos 5 is a part of the prophetic book written by Amos, and the texts that can be discussed as similar to this one are the other parts of the book because Amos uses the same genre of the judgment oracle in all the parts and the other prophetic books that are written by Minor Prophets. The genres and forms of these books can be discussed as similar because prophets used oracles to represent the message from God, and they used judgments along with exhortations to motivate people to accept a certain point of view concerning their faith and God. Therefore, the oracle that includes the elements of judgment and warnings can be discussed as the influential genre to affect the ancient reader’s attitude to the message in the text. In this context, much attention is paid to introductory laments that provide the background for the further judgment, to statements of God’s power, and to warnings that make people focus on their actions and fear because of consequences.
Literary Context
The discussion of the large literary context related to Amos 5 influences the understanding of the text’s message significantly because the other parts of the Book of Amos explain the ideas presented in Amos 5. Thus, the strict warnings of Amos and his words about the destruction of Israel and horrors of the Day of the Lord become clear with references to the fact that Amos sees the punishment of Israel as the necessary preparation for the further divine restoration, and the Day of the Lord is the moment when all the humans who did not choose following God will be punished. In the parts of his book, Amos uses strong formulations and vivid imagery to attract the audience’s attention to the necessity of acting according to the principles of righteousness to achieve salvation. Therefore, the themes of justice, righteousness, divine judgment, and the right choice are presented in Amos 5 as well as in other parts of the book to demonstrate God’s power and the necessity of seeking the good and following God. As a result, the people of Israel will see restoration, and salvation will be gained by righteous humans.
Social/Historical Context
It is significant to state that the Book of Amos was written by the prophet who was born in the Southern Kingdom of Judah and living during the periods of the king of Judah and Jeroboam II king of Israel. Therefore, it is possible to assume that the Book of Amos was written during the period of 793–746 BC. However, this information is gained mainly through the messages in the text of the book, and it is almost impossible to prove it. Scholars develop different ideas regarding the date of writing the book because the prophet announces events that could not be seen by Amos (Ryken, Wilhoit, and Longman 54). Furthermore, scholars note that there was the third person who could edit the book because of the presence of the third person narratives along with the autobiographical information (Ryken, Wilhoit, and Longman 56). Still, it is important to note that the text vividly reflects the values and events of the time during which the book was written. Thus, Amos chooses the tone of judgment and warning to depict the situation of social corruption and moral degradation that was observed among the people of Israel. In this context, Amos emphasizes people’s wrong actions, saying “I know how many are your crimes, and how numerous are your sins” (Amos 5:12). Furthermore, Amos states that “it is an evil time” (Amos 5:13). Also, Amos stresses the religious degradation, stressing on people who seek salvation at Bethel, Gilgal, and Beer-sheba when they need to seek God in their hearts (Amos 5:5). Therefore, the Book of Amos represents the loss of values and the necessity of punishment for Israel.
Theological Appropriation
Descriptive Theological Observations
Amos 5 makes the reader think about many implicit and explicit theological questions. The explicit questions are associated with the personality of Amos, his credibility as a prophet, and with the discussion of the historical reality in the text of the Book of Amos to understand whether the period of punishment was in the history of the Israel people who suffered from the moral, social, and economic corruption. Implicit questions are more related to the meaning of the judgments and warnings presented in Amos 5. Thus, it is important to ask whether the punishment of Israel was necessary for the restoration of the Land and whether salvation could be possible for the nation who followed the warnings and prescriptions mentioned by Amos in the text. Furthermore, the text seeks to address the problem of the Day of the Lord because Amos proclaims that this day is the day of darkness (Amos 5:19). Still, the final part of Amos 5 is most controversial, because it aims to explain the true nature of religiosity and reason for punishing the nation of Israel.
In this context, the text describes the nature of God and His activities, and then, it discusses how people should follow the word of God. It is noted in Amos 5 that the powers of God are limitless, and His justice will become known for those persons who ignored righteousness. Furthermore, the true nature of religiosity is not in the following festivals, but the true faith and seeking God. Therefore, individuals and communities should relate to each other as equal and righteous because God will punish those persons who ignore the poor people or follow rituals without faith. It is possible to state that the ancient community has valued the text because it demonstrated the power of God in terms of the final victory of justice and righteousness over those persons who followed false rituals or evil practices. Amos 5 provided people with accents on evil actions as well as with warnings and could motivate them to change their actions and avoid God’s punishment.
Prescriptive Suggestions
The message of the text can also be used to motivate the modern community to act according to God’s Word and will. In this context, salvation is possible if a person focuses on seeking God, acting according to the divine ideals of righteousness, and on accentuating the faith and justice instead of rituals that are not supported with the divine light in the heart. It is important to motivate people to act righteously with the help of Amos 5 and to accept the idea that salvation is possible when a person not only demonstrates his or her faith but also develops the ideals of justice in the heart. Also, the text is important to demonstrate that people always receive punishments for their unjust and unmoral actions, even if they are blessed by God, as it is in the case of “virgin Israel”. As a result, salvation is achievable when the idea of righteousness is followed.
Works Cited
Holy Bible: Common English Bible. Nashville: Common English Bible, 2012. Print.
Ryken, Leland, James Wilhoit, and Tremper Longman. Dictionary of Biblical Imagery. New York: InterVarsity Press, 2010. Print.
Unger, Merrill. The New Unger’s Bible Dictionary. New York: Moody Publishers, 2009. Print.
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.
Smith’s 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.
Smith’s writing style is assertive and recurring, and he frequently employs sarcasm, which adds to the rhetorical element. The author’s rhetorical style created barriers for the potential audience that would otherwise assist and play a crucial constructive role. As a result, it shortened an audience’s 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.
Smith’s 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 life’s questions. He argues that some existing elements are properly arranged to suit avenues that eventually lead to their attitude toward the Bible3. Smith’s 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 Bible’s “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 reader’s character and the Bible’s 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 Smith’s 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 Christ’s life and work.
A critical and honest reader may come from Smith’s book convinced that Biblicism is completely ineffective. Smith’s 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
Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
Smith, Christian. The Bible made impossible: Why biblicism is not a truly evangelical reading of Scripture. Baker Books, 2012.
Luke is the longest Gospel that emphasizes Jesus’ care and love for everyone including those whom the Jewish leaders did not notice. Jesus does not straightforwardly tell divine, profound truths. There are many instances in the Gospel of Luke illustrating that Jesus allows people to learn, but also the opportunity to ignore his teaching. If his words remain a mystery to his audiences, it is of their choosing. The meaning of his sayings is available to those who are willing to listen and pursue explanations.
As a result, Jesus provides people an opportunity to make a conscious choice between salvation and ignorance. As long as people listen closely and make an effort to understand the message that is delivered to them, the opportunities for their salvation emerge. In other words, Jesus offers people a chance at redemption and further enlightenment. However, He does not make the journey easy; instead, He makes sure that people should be willing to make a change and conscious about their decision.
The following passage from the Gospel of Luke demonstrates Jesus’ use of concealed meanings in his teaching: “Amid the general astonishment at all he was doing, Jesus said to his disciples, ‘Listen to what I have to tell you. The Son of Man is to be given up to the power of men.’ But they did not understand what he said; its meaning had been hidden from them so that they could not grasp it, and they were afraid to ask him about it” (Luke 9:43). The hidden meaning is in this passage is that Jesus predicts his death.
The excerpt in question points directly to the fact that Jesus was aware of the sacrifice that He was about to make, as well as the betrayal to which He would be subjected. Seeing that the Disciples were not yet aware of what fate had in store for them, they were clueless about the foreshadowing of the tragedy that was brewing. Therefore, the reference to the sacrifice that the Son of Man had to make did not pass unnoticed, yet was not understood properly by the Disciples. Jesus, on the other hand, was aware of what He was addressing, which leads to the necessity to frame His statement in the concept of the free-will doctrine, which was part and parcel of Christ’s teachings (The New Oxford Annotated Bible Luke 9:43).
Based on the philosophy of Jesus’ teachings, free will, in fact, does exist: “We cannot, ourselves, will the will of God. But in all other things, our wills are free. In our daily choices, we have been given and still can retain ‘free will’” (Gramm 104). Put differently, the turns of fate are not predetermined by God as much as they are defined by people’s actions, the decisions that they make, the values that they hold dear to their hearts, etc. Even though God has the power of altering the entire existence of humankind, people are provided it an opportunity to make mistakes and, therefore, learn valuable lessons in the process. One might argue that the interpretation of free will as suggested by Jesus is slightly more complicated than the absence of any constraints as far as the freedom of choice is concerned. Indeed, there is more depth to the concept of free will as viewed through the lens of Jesus’ philosophy than the mere freedom of choice. Nonetheless, the Bible points directly to the fact that people are capable of making their own choices, and that the outcomes thereof are not predetermined by fate. Furthermore, the Bible indicates that people can alter the course of fate and, therefore, proceed to another stage of their spiritual development.
One might assume that, by mentioning His own future death, Jesus accuses His disciples of their future denial of His teachings. On the one hand, the identified interpretation can be a possibility given the fact that free will is, according to His teaching, an integral part of human nature. On the other hand, one should keep in mind that the death of Jesus was expected and predicted, which makes it inevitable, unavoidable, and indispensable. Seeing that Jesus’ death was bound to become the symbol of relieving people of the burden of their sins, it would be a mistake to assume that Jesus was aiming at making His disciples avert it or reproaching them for failing Him. The identified choice does not seem to be in line with His interpretation of ethics and philosophy.
Thus, it would be reasonable to suppose that, instead, Jesus was trying to conceal the impending doom that He was facing. By mentioning the inevitable tragedy only as a hint that none of the participants of the Last Supper could understand, He clearly was trying to give His disciples parting words that they needed, at the same time avoiding to address the inevitable tragedy that they were not supposed to prevent. In other words, Jesus hinting at the fact of the future betrayal and his own death should be interpreted as the attempt to warn the disciples about the hardships that they would have to face soon, as well as give them the final words of wisdom that they would need to remember to retain faith in the face of tragedy when suffering the grief and sorrow of their future loss (Karamanolis 144).
Furthermore, the concept of using information sparingly and disclosing the inevitable future is addressed in an array of fables linked to Jesus. In the Parable of the Dishonest Manager, Jesus teaches about the importance of using resources wisely. The manager is not strong enough to work with his hands. Therefore he devises a plan to reduce the amount owed to his master by two debtors in exchange for shelter after he loses his job. His master commends him for his clever strategy but still decides to terminate his position. Jesus tells this parable to encourage his followers to be generous with their wealth. He draws a contrast between the “children of this age” and the “children of light”. The “children of this age” are the nonbelievers who are wiser in the things of this world, and the “children of light” are the believers who are wiser about the things in the world to come. Jesus wants his followers to be just and righteous people. The concealed principle in this parable is that everything we own is a gift from God, and we should use our resources wisely in God’s service. The unrighteous manager represents Jewish leaders who have misused God’s trust and are about to be banished. They have treated their people harshly. If they were truly wise, they would have lightened loads of the people and followed God’s lead. Instead, they continued to believe in worldly shrewdness. The punishment for their foolishness is that Romans destroyed Jerusalem.
In the Parable of the Lost Sheep, Jesus shows his compassion for sinners. The story begins with a straying sheep. A sheep apart from its shepherd is defenseless and in grave danger. Jesus views anyone apart from God as lost because his sins keep him away from God. However, Jesus, as the compassionate shepherd, does not give up on the straying sinners, because God entrusts them to Jesus. The parable also shows Jesus’s attitude towards the sinner. The shepherd does not despise the straying sheep. Instead, he “lays it on his shoulders and rejoices” (Luke 15.5). A sheep weighs heavily; it would take a lot of effort to carry one over the shoulder. The shepherd bears the discomfort for the joy over finding what is once lost. Likewise, Jesus bears the weight of our sins on the cross so that we can live for righteousness. The parable offers a glimpse into heavenly emotions. When the shepherd comes home, “he calls together his friends and neighbors, saying to them ‘Rejoice with me’” (Luke 15.6-7). The rescue of the straying sheep is a cause for proclamation and celebration. Similarly, heaven rejoices when a sinner repents and is restored to fellowship with God. The concept of the lost sheep is applicable to the disciples that are confused and are on the verge of betraying their teacher. Nevertheless, Jesus is understanding and kind toward them, realizing that it would be impossible to demand that they should make the right choice. Instead, they must do it themselves.
In the Parable of the Good Samaritan, Jesus answers a lawyer’s question, “What must I do to inherit eternal life?” (Luke 10:25). Instead of giving a straightforward answer, Jesus first replies with a question: “What is written in the law? What do you read there?” (Luke 10:26). By referring to the law, he is directing the man to the Old Testament because they both accept it as an authority. Essentially, Jesus is asking for the lawyer’s perspective and interpretation. The lawyer replies with a quote that Jesus confirms is the right answer. It is difficult for one to love everyone he encounters in his life; therefore the lawyer wants to limit the law’s parameters and asks, “Who is my neighbor?” (Luke 10:29). The word “neighbor” in Hebrew means “someone that you have an association with” and in Greek it means “someone who is near” (Renn 672). Such literal, limited interpretations would have excluded Samaritans, Romans, and other foreigners from the definition of “neighbor.” Jesus tells the parable to correct the false understanding that the lawyer has of the definition of neighbor, and of his duty to those around him.
The identified characteristics of the concept of free will as it was explained by Jesus allow interpreting the reasons for Him not to disclose the bitter truth to His disciples from a slightly different angle. Even though He was aware of the future betrayal and the imminent death that he ultimately had to face, He chose not to reveal the atrocious truth to His disciples since His mission was to instill the Christian lessons into His followers. Thus, Jesus hid the bitter truth and only hinted at it in His speech.
Works Cited
Gramm, Kent. The Prayer of Jesus: A Reading of the Lord’s Prayer. Wipf and Stock Publishers, 2015.
Karamanolis, George E. The Philosophy of Early Christianity. Routledge, 2014.
The New Oxford Annotated Bible, 4th ed., Oxford UP, 2010.
Renn, Stephen D. Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts. Hendrickson Publishers, 2005.