November 2021

The Hospitality of Abraham

May 23, 2023

In the New Testament Epistle to the Hebrews, the Apostle Paul encourages all those who follow Jesus, and who also consider themselves to be Christians, to let brotherly love continue (Hebrews 13:1). Due to the spiritual importance concerning the virtue of brotherly love, St. Paul goes on to provide an example of this neighborly affection by relating how critical it is for believers to embrace and welcome strangers. For Paul’s guidance would not only have us demonstrate hospitality to those we know personally, but to even extend our charity towards those who we don’t know, individuals that we would regard as strangers. For as the Apostle speaks, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Hebrews 13:2). This reference concerning those who have been unaware that they were in fact entertaining angels and not humans is taken directly from the 18th chapter in the book of Genesis, where we see the patriarch Abraham providing hospitality to what appeared to be three men. However, tradition tells us that these three men were actually angels. Going further, it is also believed that one of these three divine beings was none other than the pre-incarnate Son of God, the Lord Jesus Christ. And since Christ is numbered along with the two other angels, then this heavenly encounter would signify an Old Testament vision of the Holy Trinity, or what scholars refer to as a Theophany.

Continuing in Genesis, we find that the patriarch Jacob when preparing to reunite with his brother Esau, was also visited by the angels of God (Genesis 32:1). So it would appear that just as humans have shown hospitality towards angels, in turn angels on many occasions have blessed human beings and ministered unto the sons of men when they cried out unto the Lord God for help. For the Gospel teaches that even Christ Himself, after His temptation in the wilderness, was ministered to by angels (Matthew 4:11). Additionally, Biblical accounts of hospitality do not terminate between angels and men, but also transpire among people to people. For example, when the prophet Elijah was sent to the widow of Zidon, Elijah asked her to give him some water and to make a little cake for him. The widow only had a small amount of meal and oil left to feed her and her young son, but being moved by the prophet’s encouragement the widow of Zidon hearkened to word of the Lord, spoken by Elijah. As a result of her hospitality, the widow and her son, and Elijah were all able to eat for many days. The barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which He spake by Elijah (1 Kings 17:9-16). This miracle occurred by both the woman’s faith and her hospitality, a selfless act which serves as an example for all believers to follow.

Now that we have covered examples from the Old Testament which highlight the virtue of hospitality, lets us now look into the New Testament where we witness acts of charity and the works of tender mercies. For as we previously reviewed St. Paul’s guidance in the Epistle to the Hebrews of how Christians should have brotherly love towards one another, the Apostle also makes the point that a true believer must also be given to hospitality (Romans 12:13). When outlining the traits that make for a good bishop of the Church, St. Paul insists that along with being sober and apt to teach, a bishop must also be no stranger in showing hospitality (I Timothy 3:2). When examining the Gospels, it is clear that all throughout the life of Christ, Jesus not only commanded His followers to love one another, but the Lord Himself demonstrated hospitality by His own actions and by His perfect example. For instance, not only did the Lord provide a complimentary meal for His followers in the miracle of the feeding of the 5,000, but Christ went even further and humbled Himself by washing His disciples feet (John 13:5). These selfless acts of charity and mercy towards His creation, reveal the pure and holy love which God has for each and every one of us. Since man is created in the image of God, the Lord in turn gave mankind commandments, which when followed properly truly make mortal men children of God. The Lord wants His children to be hospitable to one another, because God is also given to hospitality.

In conclusion, from what has been expressed in this analysis of Biblical hospitality it is evident that by trusting in God all things do indeed work out for those who follow the Lord’s commandments. For the Lord would have us lend to others, even if we only have a little for ourselves. The point in giving hospitality is to demonstrate kindness towards our fellow man, so that by making a personal sacrifice the other party involved may benefit. For as the Lord said, “It is more blessed to give than to receive” (Acts 20:35). For by making a sacrifice we are humbled, and when this sweet aroma of humility has ascended up unto the heavens, the Lord becomes moved with compassion and pours out His mercy upon us. For when God sees that we love others then our love for God has been proven, and we pass the test of our faith. So, offering hospitality is indeed a very liberating exercise, an act which opens the eyes of our heart and reveals to us that there is much to be gained spirituality by sacrificing materially.

The Sign of the Prophet Jonah

May 23, 2023

During the earthly ministry of our Lord Jesus Christ the majority of the common people accepted His teachings and had faith in Jesus’ name. Not only did Christ heal the people of all their infirmities, but He also cast out devils and even forgave men of their sins. However, these miracles which Jesus performed were not enough to make believers out of the Jews who belonged to the ruling religious sects know as the scribes and Pharisees and the Sadducees. For on more than one occasion did the Jews of the ruling class ask Jesus to show them a sign from heaven in order that they might believe in Him as their promised Messiah. But the Lord replied unto them by saying that, “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth (Matthew 12:39-40). I would argue that the sign of Jonah spoken of by Jesus means that Jonah did indeed die, just as Jesus did indeed die. Lets us turn now and further examine this claim as we attempt to discern the sign of the prophet Jonah.

As the Bible tells us, the word of the Lord came unto prophet Jonah saying, “Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me” (Jonah 1:1-2). But instead of obeying the call of God, Jonah ran from his responsibility and hopped aboard a ship going to Tarshish in order to flee from the presence of the Lord. However, soon afterwards the Lord sent a great wind and a mighty tempest in the sea, so that the ship was in danger of breaking. But while the mariners were afraid, Jonah was fast asleep in the sides of the ship (Jonah 1:5). This is reminiscent of the story in the Gospel where Jesus’s disciples were caught in a great sea storm and thought they might die, but Jesus like Jonah, was fast asleep in the hinder part of the ship. And just as Jesus once woken rebuked the wind and the storm settled, so too once the ship-master threw Jonah overboard did the sea cease from her raging. It was also at this time when the Lord, “prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights” (Jonah 1:17).

The Bible goes on to state that during Jonah’s imprisonment in the belly of the fish, did the prophet begin to pray unto the Lord. At the beginning of his prayer, Jonah says the following, “out of the belly of hell cried I, and thou heardest my voice” (Jonah 2:2). This reference to the belly of hell is crucial in understanding the situation that Jonah was in once the whale swallowed him. It is very probable that Jonah could have drowned by being cast into the ocean during a storm where the waves of the sea were so violent. In fact it might even have been a greater miracle for Jonah to have survived the waves rather than being swallowed alive by a whale. Additionally, it would be extremely difficult for a person to physically survive inside a whale’s stomach for a period of three days with no oxygen to breath and no fresh water to drink. So, I would argue that the Lord sent the whale to swallow up Jonah in order to preserve his body, so in turn Jonah would still be able to preach unto the Ninevites. It would seem that God prepared the great fish to not only preserve Jonah’s body, but to give Jonah space to repent.

More evidence to support the opinion that Jonah died is found as we continue reading the prophet’s prayer unto God. Jonah speaks: “For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me…The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever” (Jonah 2:3,5-6). So from these words it sounds like Jonah is describing his death by drowning. However, as we shall see from the later part of Jonah’s prayer that there is indeed a resurrection. Jonah continues: “…yet hast thou brought up my life from corruption, O LORD my God. When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple. They that observe lying vanities forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD” (Jonah 2:6-9). It was after this prayer that the Bible states how, “the Lord spake unto the fish, and it vomited out Jonah upon the dry land” (Jonah 2:10). So from these verses it is revealed that the sign of Jonah is truly one of resurrection, the very sign that Jesus said would be given to the unbelieving generation of the Jews who rejected Him as Messiah.

In conclusion the sign of the prophet Jonah as we have seen in relation to the death, burial, and resurrection of Jesus Christ is truly a fascinating typology of Biblical accounts from both the Old and New Testaments. Just as Jonah was preserved in the belly of the fish, so too was the immaculate body of Christ preserved in the tomb. Just as Jonah descended into the belly of hell, so also did Jesus Christ descend into the lower parts of the earth (Ephesians 4:8-10). And just as Jonah was released from his captivity in the whale’s belly, so also was the Son of God triumphant over death and Hades. Now for many this may sound like a fish story and could also be a hard pill to swallow for some. But, speaking to the generations who don’t believe in Jesus the only sign given them is the sign of the prophet Jonah. “For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation” (Luke 11:30).

The Robe of Christ

May 23, 2023

The Seamless Robe of Jesus (also known as the Holy Robe), is the robe said to have been worn by Jesus Christ during His earthly ministry. Competing traditions claim that the robe of our Lord has been preserved even to this very day. One tradition places it in Germany housed within the Cathedral of Trier, another places it in France, where it resides at the Basilique Saint-Denys. In addition to these Roman Catholic claims, the Eastern Orthodox Church has also preserved a tradition regarding the robe of Jesus Christ. For according to the tradition of the Georgian Orthodox Church, the robe was acquired by a Jewish Rabbi from Georgia named Elioz (Elias), who was present in Jerusalem at the time of the crucifixion. The focus of this work will be centered around the Georgian claim which states that the robe of Christ rests in their country. That being said, let us now take a deeper look into the traditions of the Georgian Orthodox Church’s history, by presenting a certain historical document which describes how the robe of Christ ended up in the country of Georgia.

The following is the account of the Jewish priest Abiathar concerning the Tunic of our Lord Jesus Christ:

“At the time when Herod ruled in Jerusalem, there was a rumor that the Persians had captured Jerusalem. Because of this, there was sorrow and mourning among the Georgian Jews living in Mtskheta, the priests of Bodbe, the scribes at Kodi Spring and the interpreters of the law in Khoba. All of them wanted to go to the aid of the Holy City. But a few days later another messenger arrived with the cheering news that the Persians had not come to capture Jerusalem. Instead of weapons they were carrying royal gold, myrrh which quickly heals wounds, and fragrant incense. They were looking for a certain infant of the seed of David, born of a virgin. Then it transpired that they had found this child born of a virgin, who had been delivered unexpectedly, in a place unsuitable, as sometimes happens to people on a journey far from home. They came to the infant and worshiped him, and offered him their gifts and went away in peace. The Georgian Jews were delighted to hear this news.”

“Thirty years had passed by after this when Annas the high-priest wrote from Jerusalem as follows: to my ancestor Elioz – He to whom the kings of Persia came to bring gifts has grown up to manhood. He calls Himself the son of God. Come here to be present at His execution, which will fulfill the law of God and Moses.”

“So Elioz of Mtskheta went with Longinos of Karsani to be present at Christ’s Crucifixion. And when they were nailing our Lord on the Cross at Jerusalem, and the executioner was driving in the nails with an iron hammer, Elioz’s mother heard the blows and suddenly cried out – Farewell, kingdom of the Jews, for you have killed your Savior and Liberator. Henceforth you will be deemed the enemies and murderers of your Creator. Woe is me, because I am not already buried before His death. – When she had spoken these words, she expired.”

“Our Lord’s Tunic fell by lot to the Jews of Mtskheta, and Elioz took it to that city. His sister greeted him with tears an threw her arms round his neck. She took the garment of Jesus and pressed it to her bosom, and immediately departed this life. The cause of her death was threefold: Bitter sorrow at the killing of Christ, grief for her mother’s death, and regret that her brother had been an associate of those who denied our Savior.”

“This event caused a great sensaton in Mtskheta and reached the ears of King Aderc himself. Everyone, including the princes and King Aderc, tried to take possession of the garment. But the monarch was overcome with fright and alarm when he found that he could not draw it from her arms. So firmly did she fold the garment to her breast that her brother Elioz buried it with her.”

“Many years later the great-nephew of King Aderc, King Armazael, looked for the Tunic among the Jews, but failed to discover it or to learn anything about it, except that it was said to be buried near a cedar of Lebanon. But the Family of Elioz knew that it was to the east of the city, by the bridge of the Magi.”

In conclusion, though there are other traditions out there that differ from the Georgian account as to what happened to the robe of Christ, the purpose of the preceding presentation was intended to highlight a part of Church history which is not as well known to most, and even quite obscure to many. For this particular tradition concerning the robe of Jesus Christ is just one of the many of the Georgian Legends.

 

References:

Lang, D.M. Lives and Legends of the Georgian Saints. (Crestwood, NY: St. Vladimir’s Seminary Press, 1976).

Why Moses is NOT One of the Two Witnesses

May 23, 2023

In the opening verses of the eleventh chapter of the book of Revelation, we come across two individuals who are referred to in scripture as the two witnesses (Revelation 11:3). However, the names of these two righteous and powerful persons are not identified, which in turn has resulted in much speculation over the centuries as to who or what the two witnesses may in fact be or represent. Some schools of thought believe the two witnesses to be Moses and Elijah, while others hold to the theory that the two witnesses are really Enoch and Elijah. Going further, some have even argued that the two witnesses symbolically represent the Old and New Testaments. Personally speaking, it is the firm belief of this author that the two witnesses are indeed Enoch and Elijah and NOT Moses and Elijah as many teach. This presentation will in turn attempt to outline the evidence found within the Bible which would support the notion that the two witnesses of Revelation chapter eleven are truly the two ancient prophets Enoch and Elijah. That being said, let us now take a deeper look into these claims by rightly dividing the Word of Truth.

Now one thing to note as to the theory of the prophet Moses being one of the two witnesses, is that God did not allow him to enter the Promised Land, due to Moses’ disobedience at the rock of Meribah (Numbers 20:7-12). Now from Mt. Nebo, to the top of Pisgah, that is over against Jericho, the Lord did indeed show Moses the Land of Promise of which the twelve tribes of Israel would inherit, but God did not allow Moses to enter. So if the two witnesses are sent to preach in Jerusalem during the Tribulation, then that would mean that God would have to one day change His mind and allow Moses to physically enter the Promise Land. However, nowhere in scripture is God’s change of heart expressed. And even though Moses was present during the transfiguration of Christ along with Elijah, I believe that the presence of Moses in this instance was a spiritual manifestation and not a physical appearance, as we shall see from what we find written in the last chapter of the book of Deuteronomy where it clearly states that Moses did indeed die (Deuteronomy 34:5).

So, for Moses to be one of the two witnesses then that would mean that God would not only have to break His promise of not permitting Moses to enter the promised land, but the Lord would also have to raise Moses from the dead. Also in Revelation, we see that the two witnesses are killed by the Antichrist and are then raised from the dead three days later. Again if Moses was one of the two witnesses then not only would Moses have to die twice, but he would also have to be raised from the dead twice, a trial that not even Christ went through! For as it is written, “…it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27). So since the Bible tells us that Moses died, then the two witnesses must be Enoch and Elijah, the only two people recorded in the scriptures who have not as yet tasted of death.

From what has been stated in the preceding discourse I do believe that a strong case has been made which would eliminate Moses as being one of the two witnesses. We also know from scripture that Elijah was taken from the earth, and will return before the coming of the great and dreadful day of the Lord (Malachi 4:5). The Bible also informs us that Enoch was translated that he should not see death (Hebrews 11:5). So from these verses a strong argument can be established that states that since all people must indeed die one day, and because Enoch and Elijah have yet to die, then the appearance of these two powerful individuals known as the two witnesses who will be killed and resurrected must be the two prophets Enoch and Elijah who have yet to experience a physical death.

And even though the names of the two witnesses are not revealed, the spiritual stature of prophets Enoch and Elijah do fit the description of the two witnesses of Revelation which are identified as, “…the two olive trees, and the two candlesticks standing before the God of the earth” (Revelation 11:4). So through the process of elimination we can confidently assert that Moses, though one of the mightiest of all the prophets, is not one of the two witnesses that preach in the Holy Land during the Tribulation.

Leviathan and Behemoth: Beasts of the Bible!

May 23, 2023

According to the book of Genesis, the Lord God created the entire universe in six days. Fox example, on the fifth day of creation, the Bible tells us that the Lord created great whales and other aquatic life (Genesis 1:20-21). And on the sixth and final day of God’s handiwork, did the Lord create the beasts of the earth (Genesis 1:24-25). Mankind was also created on the sixth day, but only after God brought forth all the animals. Now apart from whales and cattle the creation story does not mention the names, nor the types, of sea creatures and earthly animals which the Lord God created. However, further down in the Biblical narrative do we come across two very mysterious creatures that are named and signified. One beast is a mighty sea monster called Leviathan, and the other beast is a large land animal named Behemoth. Though these two creatures are believed to be mythological, there may in fact be some scientific evidence which supports their existence, or at least proves that they once existed. So, let us turn now and go in search of these strange and mysterious beasts of the Bible!

When reading through the Hebrew Bible, we first come across the beasts Behemoth and Leviathan as written in the book of Job. For during Job’s long dialogue with God, the almighty speaks of Behemoth as a creature that eats grass like an ox, who moves his tail like a cedar tree, and whose bones are like bars of iron (Job 40:15-18). Leviathan in turn is described as a strong sea creature whose scales cannot be pierced, and whose breath is as a flame of fire proceeding from his mouth (Job 41). At first glance one may scoff at the description of these two creatures as something out of ancient folklore and fantasy. But at the same time the fossil records indicate that at one time in earth’s history, dinosaurs did indeed walk the earth and also inhabited the sea. Behemoth could have been a brontosaurus or even a woolly mammoth, both of which were herbivores. Whereas Leviathan could have been a spinosaurus, a dinosaur that lived in water. And even though the book of Job was written around the 6th century BC, the validity of the existence of these creatures still holds ground. For in God’s discussion with His servant Job, the Lord speaks of things which happened from the very foundation of the world (Job 38:4). So in these Biblical passages spanning the history of creation, it is highly probable that all of the beasts mentioned in Job could very well have been actual creatures, even if they are now extinct.

In addition to the creatures Behemoth and Leviathan, the Bible also mentions an animal which we find in the world of medieval fantasy. And this mythological mammal is is none other than the unicorn. For as we shall see, scattered throughout the Old Testament, this mysterious beast raises its horn in the various books of the Hebrew Bible. For example, in the Torah (the five books of Moses) unicorns are mentioned three times. In the book of Job two verses speak of the unicorn. Also, in the books of Psalms unicorns are found in three separate verses. And in the book of the prophet Isaiah unicorns are referenced to in one verse. Now by finding yet another mythical beast in the Bible may lead many to disregard everything else found within the holy scriptures. However, in Hebrew the word re’em, which has been translated into English as unicorn, may also be used as a metaphor representing strength. So by applying the English word “unicorn” translated from the Hebrew word “re’em,” are we not only presented with an animal resembling a horse with a single spiraling horn projecting from its forehead, but we are also introduced to a strong and defiant creature. As a result of this double meaning, the Jewish Masoretic Text has translated re’em as “wild ox” instead of unicorn in all such verses.

Apart from the mythological or pseudo-animals written of in the holy scriptures, the Bible also demonstrates how the Lord used other life forms to establish His holy will. And these life forms are in fact genuine creatures that we know of today, and not the invention of folklore. For example, when the Lord God afflicted the land of Egypt with the ten plagues, many of these plagues involved creatures such as frogs, flies, and locusts. So here we see God using animal and insect life to execute His judgments. And moving from the natural world and entering into the spirit realm, we see that God also uses supernatural creatures to punish unrepentant sinners. For in the ninth chapter of the book of Revelation do we witness demonic entities arising from the bottomless pit, who had the appearance of locusts. However, these supernatural locusts are also described as having the faces of men, hair like women, teeth like a lion, and tails like unto scorpions. Now whether or not these verses are allegorical or literal, it still goes to show how the Bible uses the imagery of animals and strange creatures to convey deep spiritual concepts and mysteries.

In closing I would like to mention one more creature which pops up in both the Old and New Testaments, namely the dragon. The Psalms, the Prophets, and the book of Revelation all mention dragons. In the Old Testament, whenever dragons are spoken of, the Bible may in fact have been referring to dinosaurs. Even in the Common Era do we posses the story of St. George slaying a dragon, an event which is believed to have occurred in the third century AD. However, in the book of Revelation each verse where we see the word “dragon” is symbolic of the devil. So, from what has been outlined in this presentation concerning the Biblical beasts Leviathan and Behemoth, the conclusion that we come to may lead us to support the belief that these two creatures did indeed live in the material world at one time. But if they never did actually exist physically, then they must be symbolic of a deeper spiritual truth which has been veiled in mystery.

 

References:

The Jewish Publication Society of America. The Holy Scriptures, According to the Masoretic Text. (Philadelphia, PA: The Jewish Publication Society of America, 1917).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).