Tobit: Triumph of Faith in Adversity

Introduction

Tobit is represented as a Jew of Galilee, living in the eighth century B.C. Though his fellow Israelites follow idolatrous practices he maintained his devotion to Yahweh and the temple in Jerusalem. He often went on pilgrimages to observe the festivals of the Torah, taking three-tenths of his income as his tithe (1.1-9). His family, however, is taken into captivity to Nineveh during the reign of Shalmaneser (2 Kings 18.9-11, the date in the story would be around 722 B.C.). Tobit attempts to remain faithful to God even while in exile. He eats only kosher food, takes care of his neighbors, attends to prayer, fasting and burying the dead. This sets up the real plot . . . which involves a son, a girl with a demon, an angel in disguise . . . the elements of a good adventure!

Tobit is simply a wonderful, and edifying, story. The popularity of this book among Jews and Christians through the centuries can be seen by the number of versions that have survived from the ancient world. The book survives abundantly in ancient versions - three Greek versions, two Latin versions, two Syriac editions, four Hebrew, Sahidic, Armenian and is preserved in Ethiopic as well. The book has been discovered in both Hebrew and Aramaic among the Dead Sea Scrolls as well. Early Christians were fond of the story and found considerable worth in it.

Tobit, like the Epistle of Jeremiah, is quite old. As we have seen with previous posts the Dead Sea Scrolls have cast into doubt many previously held notions about Tobit. Tobit was written in either Hebrew or Aramaic (both exist in the DSS) and was probably written no later than 300 B.C. (for questions of language and date see, Carey A. Moore, The Anchor Bible: Tobit, pp. 33-39 and 40-42). One fragment of Tobit, 4Q199, found in the caves of Qumran dates to 100 B.C. (see Moore, p. 38). The other texts of Tobit found at Qumran are known as 4Q196; 4Q197; 4Q198 and 4Q200 {that is 197th text from Cave Four at Qumran, etc).

Martin Luther on Tobit

It is often asserted that Luther had a very low view of the Apocrypha. This is not entirely accurate. It is true that the great Reformer rejected the Apocrypha as far as the canon goes or using the texts for establishing doctrine. However, he did not reject the Apocrypha from Christian use, indeed, he did just the opposite with these books. What did Luther think of Tobit? What follows is from the “Preface to the Book of Tobit.”

“What was said about the book of Judith may also be said about this book of Tobit. If the events really happened, then it is fine and holy history. But if they are all made up, then it is indeed a truly beautiful, wholesome, and useful fiction or drama by a gifted poet. . . Tobit shows how things may go badly with a pious peasant . . . there may be much suffering in married life, yet God always graciously helps and finally crowns the outcome with joy . . . Therefore this book is useful and good for us Christians to read. It is the work of a fine Hebrew author who deals not with trivial but important issues, and whose writing and concerns are extraordinarily Christian.” (Luther’s Works, Vol. 35 pp. 345-347).

Theology In Tobit

Though Tobit is, most likely, unhistorical it is a valuable historical source of Jewish theology and faith in the fourth and third centuries before Jesus. The air of simple goodness and heartfelt devotion which pervades the book reflects the highest aspirations of God’s People. The book touches on virtually every aspect of family life (and does so with a sprinkling of grace). Husband, wife, son, daughter and even the family dog (6.2; 11.4) is thrown in – which I think is a delightful touch.

Tobit reveals a deep doctrine of God. Yahweh is presented as a transcendent God who hears prayers, simultaneously and in vastly distant geographical locations. God’s power and majesty is seen through the following appellations given to him, “King of heaven” (13. 7,11), the “Great King” (13.15), the “Everlasting King” 13.6, 10). God is the “Holy One” (12. 12, 15), surrounded by glory (12.15). The Lord is merciful (3.2) and is like a Father (13.4). He will restore his people from captivity (14.5). The book even acknowledges that the Gentiles will one day come and worship the God of Israel (13.11).

Tobit sees the life of faith grounded in what would later be called the “three pillars of Judaism.” These “pillars” are prayer, almsgiving and fasting (12.8). Almsgiving (helping the poor) is to be practiced by both the wealthy (1.16) and poorer (11.14). Prayer is a major aspect of Tobit. Beautiful prayers are shared by Tobit (3. 1-6; 13), Sarah (3.11-15) and Tobias (8.5-7). Also stress is laid upon the dignity of a human being by giving a decent burial to the dead.

Tobit also says a great deal about demons and angels. The Hebrew Bible does not say much about either of these beings but the are every where in the New Testament. Tobit gives us insight into the “development” of ideas regarding the doctrines on spiritual reality.

Tobit and the New Testament

There are numerous echoes of Tobit in the NT. Where there is not an explicit echo Tobit sheds considerable light on numerous passages in the life of Jesus and the Epistles. For example Raphael and Jesus both assume that “prayer, fasting and almsgiving” will be part of the life of God’s People (Tobit 12.6-10; Matthew 6.1-18). Paul and Tobit stress giving cheerfully and not grudgingly (Tobit 4.8; 2 Corinthians 8.12). Help is not to be denied the poor (Tobit 4.7; Luke 6.30). Almsgiving is especially encouraged by Tobit and Paul towards the righteous: in Tobit the faithful Jew, in Paul toward the “household of faith” (Tobit 4.6; Galatians 6.10).

Tobit says that giving to the poor is the way one lays up a treasure, one that will prove helpful in a day of adversity (Tobit 4.9). Giving is better than gold (Tobit 12.8). Clearly Jesus approved this teaching. The Lord says,

“Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys.”(Luke 12.33-34).

In Tobit we encounter what is called the “Golden Rule” reversed. “And what you hate, do not do to anyone” (Tobit 4.15; cf. Matthew 7.12 and Luke 6.31). This version of the Golden Rule is quoted in the early Christian document, The Didache 1.2.

Most readers of Tobit, when they encounter the sad tale of Sarah’s life, cannot help but think of a day in the life of Jesus. While teaching in the temple some Sadducees came and challenged Jesus. They told of a woman who had been married to seven husbands and all seven died (Matthew 22.23-28)! Yet in Tobit we read how Sarah had been married seven times but the demon Asmodeus had killed them all (Tobit 3.7-9). Where did the Sadducees get that question? Surely Tobit! (see Peter G. Bolt, "What Were the Sadducees Reading? An Inquiry into the Literary Background of Mark 12:18-23," Tyndale Bulletin 45 [1994]:369-394) In the Gospel of John we read of the “strange” phenomenon of Jesus making mud out of his saliva and putting it in the eyes of the blind man (John 9.6); Raphael tells Tobias that if he smears the gall of a fish on the eyes of Tobit his blindness will be healed (Tobit 6.9; 11.8).

The language of Raphael’s “ascension” certainly has “echoes” in the NT. Raphael declaration, “See, I am ascending to him who sent me” (Tobit 12.20) finds at least an echo in such passages where Jesus says “him who sent me” (John 1.33; 4.34; 5.30, 38; 6.29, 38-39) and in Jesus announcement “I am going to him who sent me” (John 7.33; 16.5). Continuing with this ascension language, Tobit says after Raphael’s departure, “they could see him no more” and they “kept blessing God and singing his praises” (Tobit 12.21-22). This language may have provide Luke with a “model” for expressing the events of Luke 24.51-53 and Acts 1.9.

The reader of the New Testament may wonder what prompted Joseph of Arimathea to take down the body of Jesus from the Cross and wrap it in a linen shroud, and lay it in a tomb (Matt. 27.57-60; Mk. 15.43-46; Lk. 23.50-53). At least part of the reason is the piety that is revealed in Tobit where we learn that it was an act of selfless devotion to God to bury those who have been oppressed and abused (Tobit 1.17-18; 2.3-5, 7-9).

Another “echo” that occurs in the NT would certainly be in the description of Anna watching longingly for her lost son Tobias (Tobit 10.3-7a). Jesus’ own description of the Father (not a mother) in the Parable of the Lost Son longing for his own son (Lk. 15.20ff) has some similarities with Anna.

Lastly one cannot help but think of Tobias journey through the country with Raphael (disguised as Azariah) when reading Hebrews 13.1-3. Some have indeed been with angels unaware!

Tobit has been very popular through the history of the church. Quoted frequently in the writings of the Church Fathers, Tobit was found to be a source of healthy teaching. Polycarp, for example quotes Tobit twice (4.10 & 12.9) in his Letter to the Philippians (ch. 10). The story of Tobias and Sarah has often been used in weddings through the centuries. The model of beginning a relationship in prayer caught the fancy of many a Christian through the years. Artists have painted and repainted the story dozens of times.

Choice Texts from Tobit

An example of Tobit’s generosity is given in chapter 2:

“Then during the reign of Esar-haddon I returned home, and my wife Anna and my son Tobias was restored to me. At our festival of Pentecost, which is the sacred festival of weeks, a good dinner was prepared for me and I reclined to eat. When the table was set for me, I said to my son Tobias, ‘Go, my child, and bring whatever poor person you may find of our people among the exiles in Nineveh, who is wholeheartedly mindful of God, and he shall eat together with me. I will wait for you, until you come back.” (Tobit 2.1-4)

Sarah’s Prayer for Mercy

“Blessed are you, merciful God! Blessed is your name forever; let all your works praise you forever. And now, Lord, I turn my face to you, and raise my eyes toward you. Command that I be released from the earth and not listen to such reproach any more. You know, O Master, that I am innocent of any defilement with a man, and that I have not disgraced my name or the name of my father in the land of exile. I am my father’s only child; he has no other child to be his heir; and he has no close relative or other kindred for whom I should keep myself as wife. Already seven husbands of mine have died. Why should I still live? But if it is not pleasing to you, O Lord, to take my life, hear me in my disgrace.” (Tobit 3.11b-15).

The author beautifully captures the pathos of Anna as she longs for her only Son.

“His wife Anna said, ‘My child has perished and is no longer among the living.’ And she began to weep and mourn for her son, saying, ‘Woe to me, my child, the Light of my eyes, that I let you make the journey.’ . . . She answered him [Tobit] Stop trying to deceive me! My child has perished!’ She would rush out every day and watch the road her son had taken, and would heed no one. When the sun had set she would go in and mourn and weep all night long, getting no sleep at all.” (Tobit 10. 4-7a).

Tobit's description of the New Jerusalem will connect with readers of the New Testament

"My soul blesses the Lord, the great King! For Jerusalem will be built as his houses for all ages. How Happy I will be if a remnant of my descendants should survive to see your glory and acknowledge the King of heaven. The gates of Jerusalem will be built with sapphire and emerald, and all your walls with precious stones. The towers of Jerusalem will be built with gold, and their battlements with pure gold. The streets of Jerusalem will be paved with ruby and with stones of Ophir. The gates of Jerusalem will sing hymns of joy, and all her houses will cry, 'Hallelujah!' Blessed be the God of Israel!' and the blessed will bless the holy name forever and ever." (13.15-17)

The whole story is a jewel filled with many delightful and edifying passages. Tobias and Sarah’s prayer on their wedding night is one that is a classic used in Christian weddings centuries

"Blessed are you, O God of our ancestors, and blessed is your name in all generations forever. Let the heavens and the whole creation bless you forever. You made Adam, and for him you made his wife Eve as a helper and support. From the two of them the human race has sprung. You said, 'It is not good that the man should be alone; let us make a helper for him like himself.' I now am taking this kinswoman of mine, not because of lust but with sincerity. Grant that she and I may find mercy and that we may grow old together" (8.5-7)

May that prayer be ours as well.

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Sirach: Wisdom is Obeying God's Word

Introduction

Yeshua (Jesus) Ben Sira, the scribe, lived in Jerusalem during the High Priesthood of Simon II (219-196 B.C.). His work, the longest of the Apocrypha (51 chapters) was written in Hebrew and later translated into Greek by his grandson around 132 B.C. Interestingly enough the grandson reveals what every translator has since learned, no translation is perfect!

“You are invited therefore to read it with goodwill and attention, and to be indulgent in cases where, despite our diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this book, but even in the Law itself, the prophecies and the rest of the books differ not a little when read in the original.” (The Prologue).

Though Sirach wrote in Hebrew his work was not preserved in Hebrew he was known to most of the early church in Greek. But 1896 there has been a steady stream of discoveries of ancient manuscripts of Sirach in Hebrew. Sirach has been discovered in both Cave 2 and Cave 11 of Qumran and was also discovered at Masada (for more on the text of Sirach see Patrick Skehan and Alexander Di Lella, The Anchor Bible: The Wisdom of Ben Sira, pp. 51-62). Like many of the other Apocryphal writings (Wisdom, Tobit, Judith, etc) Ben Sira was a popular, and influential, work among both Jews and Christians. Attesting to its significance Sirach survives in these ancient translations: Latin, Armenian (two versions), Georgian, Old Slavonic, Arabic, Ethiopic and Coptic. Another indication of the popularity of the book in the early church is its Latin name: Ecclesiasticus. Ecclesiasticus means “The Church Book.” Sirach was used to instruct young believers in ancient catechetical schools.

Most scholars believe on the basis of 51.23, “Draw near to me, you who are untaught, and lodge in the house of instruction” that Ben Sira conducted an “academy” of sorts in his house in Jerusalem.

Martin Luther on The Wisdom of Ben Sira

It is amazing how both Protestants (especially Evangelicals) and Catholics seriously misrepresent Luther’s views on the Apocrypha. We have heard the voice of Martin Luther several times as we have studied the Apocrypha (as we have traced the Ancestry of the King James Version) This is appropriate because he, as much as anyone else, has shaped the Canon of the Hebrew Bible as Protestants recognize it. Why he included or excluded certain books sheds considerable light on the Bible as we understand it. And those books called Apocrypha we will see that though excluded in establishing doctrine were by no means to be ignored by God’s People. Listen to the Reformer,

“This book has heretofore carried the Latin title, Ecclesiasticus, which has been understood in German to mean “spiritual discipline.” Through reading, singing, and preaching it has been extensively used and inculcated in the churches, yet with little understanding. . .

This is a useful book for the ordinary man. The author concentrates all his effort on helping citizen or house father to be God fearing, devout, and wise; and on showing what the relationship of such a man should be to God, the Word of God, . . . One might call this a book on home discipline or on the virtues of a pious householder. This indeed is the proper “spiritual discipline,” and should be recognized as such.”(Luther’s Works, vol. 35, pp. 347-348).


Theology in Ben Sira

The Wisdom of Ben Sira is most like the book of Proverbs in the Hebrew Bible in form. He is concerned not with secular wisdom but divine wisdom that promotes a distinctive lifestyle for God’s People. A large amount of material is devoted to promoting piety (37. 7-15; 39. 5-8). He calls attention, along with Tobit, to almsgiving, acts of mercy and social justice (3.30; 4.1-10, 31; 7.10, 32-36; 12.1-7; 29.8-13; 34.21-27; 35.15b-26; 40.16-17).

Jesus, the Son of Sirach, addressed not only issues of piety he also meditated on the nature of sin and its source.

“Do not say, ‘It was the Lord’s doing that I fell away’:
for he does not do what he hates.
Do not say, ‘It was he who led me astray’;
for he has no need of the sinful” (15.11-12; cf. James 1.13))

“Have you sinned, my child? Do so no more,
but ask forgiveness for your past sins.
Flee from sin as from a snake; for if you approach sin,
it will bite you. . .
All lawlessness is like a two-edged sword;
There is no healing for the wound it inflicts.” (21.1-3)

For Ben Sira true wisdom recognizes God’s handiwork in the world around us:

“By his command he sends the driving snow
and speeds the lightening of his judgments.
Therefore the storehouses are opened,
and the clouds fly forth like birds . . .
He scatters the snow like birds flying down . . .
He pours hoarfrost upon the earth like salt,
and when it freezes, it becomes pointed thorns.” (43. 13-14, 17)

One of the most interesting sections of the Wisdom of Ben Sira is his Catalogue of Famous Men (chapters 44 to 50). The discerning readers mind will immediately think of the Hebrew Preacher’s “Hall of Fame of Faith” (cf. Hebrews 11).

Let us now praise famous men, and our fathers in their generations.
The Lord appointed to them great glory, his majesty from the beginning.
There were those who ruled in their kingdoms, and were men renowned for
their power, giving counsel by their understanding,
and proclaiming prophecies;
leaders of the people in their deliberations . . .
Peoples will declare their wisdom, and the congregation proclaims their praise.
(Wisdom of Ben Sira 44. 1-4, 7, 15)

Those mentioned in this section include such worthies as Enoch, Noah, Abraham, Isaac, Jacob, Moses, Aaron, Phinehas, Joshua, Samuel, David, Isaiah, etc. Interestingly one who is not mentioned is Daniel.

The Wisdom of Ben Sira in Jesus and the Early Church

Ben Sira had a thorough impact on the world and thought leaders of the early church. Jesus himself, it seems, studied the writings of Ben Sira. Looking at the Lord’s teaching in the Sermon on the Mount and Luke for example the echoes can be striking. Jesus’ Parable of the Rich Fool (Luke 12.13-21) has roots in Jesus’ Son of Sirach’s description the self-absorbed secular man.

“There is a man who is rich through his diligence and self-denial, And this is the reward allotted to him: When he says, ‘I have found rest, And now I shall enjoy my goods!’ He does not know when his time will come; He will leave them to others and die” (Sirach 11.18-19).

Ben Sira’s invitation to the unlearned to come and learn has as striking echo with Jesus’ own moving invitation. Hear the Sage,

“Draw near to me, you who are untaught, and lodge in the house of instruction . . Put your neck und the yoke, and let your souls receive instruction . . . See with eyes that I have labored little and found for myself much rest” (Sirach 51.23, 26-27).

“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matthew 11.28-30)

Just as Jesus of Nazareth taught us, not only not to commit murder but not to be angry; so Jesus the Son of Sirach connects getting angry with our neighbor with obeying God’s command,

“Remember the commandments, and do not get angry with your neighbor; remember the covenant of the Most High, and overlook faults.” (Sirach 28.7; cf. Matthew 5.21-22).

Ben Sira and Jesus urge giving to the one who asks:

“Give to anyone who begs from you, and do not refuse anyone who wants to borrow from you.” (Matthew 5.42)

“Don’t refuse to help a beggar who is in distress. Don’t turn your back on a poor person . . .” (Sirach 4.4, Today’s English Version)

Both Jesus and Ben Sira claim that mirroring God’s generous love makes one like a child of God:

“Be a father to orphans, and be like a husband to their mother; you will then be like a son of the Most High . . .” (Sirach, 4.10, cf. Matt. 5.45)

The sage of Jerusalem and the Sage of Nazareth warn against vain repetition in prayer,

“Do not babble in the assembly of the elders, and do not repeat yourself when you pray” (Sirach 7.14, cf. Matt. 6.7)

Both teach we are to call upon God as our “Father” in prayer:

“O Lord, Father and Master of my life . . . O Lord, Father and God of my life . . . (Sirach 23. 1, 4; cf. Matt 6.9; James 3.9)

One arresting echo of Ben Sira appears in Jesus. The Son of Sirach taught that those who hope for forgiveness from God must not harbor unforgiveness against other humans.

“The vengeful will face the Lord’s vengeance, for he keeps a strict account of their sins. Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray. Does anyone harbor anger against another, and expect healing from the Lord? If one has no mercy toward another like himself, can he seek pardon for his own sins?” If a mere mortal harbors wrath, who will make an atoning sacrifice for
his sins? (Sirach 28. 1-5)

This passage rings many “bells” from the Lord’s Prayer in Matthew 6.

“And forgive us our debts, as we have forgiven our debtors. . . For if you forgive others their trespasses, your heavenly Father Will also forgive you; but if you do not forgive other, neither will Your Father forgive your trespasses.” (Matthew 6. 12, 14-15)

Just as Jesus taught us to give away our possessions to those in need which results in the “laying up a treasure” (Luke 12.33; 18.22; Matt. 19.21) so Sirach did as well.

“Help the poor for the commandment’s sake, and in their need do not send them away empty-handed. Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold. Store up almsgiving in your treasury, and it will rescue you from every disaster.” (Sirach 29.9-12).

It is becoming very clear that Jesus was familiar with the teaching of another Jesus and found that teaching to be helpful in expressing his own. There are numerous other points of contact between Ben Sira and other NT writers, especially James, Paul and John. Only one example will be given from John. John knows the value of a clear conscience from Ben Sira:

“Happy/Favored are those whose hearts do not condemn them, and who
have not given up their hope” (Sirach 14.2)

“Beloved, if our hearts do not condemn us, we have boldness before God; and we receive from him whatever we ask” (1 John 3.21-22).

Ben Sira sheds some light on Messianic speculation during the years prior to Jesus. One day some teachers came to Jesus and asked why “Elijah” must come first? Jesus agreed with this understanding and said that he had already come (Mark 9.11-13). Sirach tells us this about “Elijah,”

“You were taken up by a whirlwind of fire, in a chariot with horses of fire. At the appointed time, it is written, you are destined to calm the wrath of God Before it breaks out in fury, to turn the hearts of parents to their children, and To restore the tribes of Jacob.” (Ben Sira 48.11-12)

Indeed Ben Sira’s entire “praise” of Elijah sheds light on why it might be important to Jewish people that Elijah witness to Jesus as he did on the Mount of Transfiguration (cf. Ben Sira 48.1-11).

Conclusion

The Wisdom of Jesus the Son of Sirach casts a long shadow in the history of Christianity. It is well to know this book, first of all, just to know more about the shape of Christianity in its historical form. It is worth reading because it had a profound impact on the Lord himself. The book reminds us of the enormous continuity Jesus the Jew had with his fellow Jews - a point that has often been murderously forgotten! There are things in the book that reflect the cultural values of the time (like Sirach’s views on women) that we will not agree with. However those views help us understand the radical difference of Jesus and the early church in its views towards women.

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The "Rest" of Apocryphal Daniel: Azariah, Susannah & Bel and the Dragon,

Introduction to Forgotten Stories

Like our previous blog on the Greek Esther, the book of Daniel comes down to us in at least two forms: one in the Septuagint (LXX) and the other in the canonical Hebrew Bible preserved by post-Temple Rabbinic Judaism. In fact there are actually two Greek versions of the story one in the LXX and the one most frequently adopted by the Fathers that of Theodotion (Theodotion was a second century AD Jewish scholar who revised the LXX). There are three Additions to the (LXX) of Daniel that do not appear in the Old Testament known to Protestants. These three are known as:

1) Susanna
2) The Prayer of Azariah and the Song of the Three Jews
3) Bel and the Dragon

In the LXX the order of these stories is as follows: Susanna precedes chapter 1; Azariah fits between our Daniel 3.23 and 24; and Bel and the Dragon closes the book in ch. 12. In the Latin Vulgate Jerome arranged the material as follows - Susanna become ch. 13 and Bel and the Dragon become ch.14.

One hundred years ago it was commonplace among scholars to reject the Apocryphal writings on the presumption that they were written in Greek and not Hebrew or Aramaic. Today that assumption has been rejected outright. The Dead Sea Scrolls have caused most of the reevaluation. The three texts we are studying were all written in either Hebrew or Aramaic. Indeed some of the variant readings between the LXX and Theodotion can only be explained by Semitic Vorlage (if you would like more info on the languages check Carey A. Moore, The Anchor Bible: Daniel, Esther, and Jeremiah: The Additions, pp. 5f, 25-26, 81-84 & 119-120). The dates for the "Additions" is sometime in the second century B.C.

Prayer of Azariah and the Song of Three Jews

Martin Luther called the Prayer of Azariah and the Song of Three Jews “a little spice garden or flower bed since much that is good, especially the hymn of praise, Benedicite is found among them” (Luther’s Works, vol 35, p. 353). Indeed, in the history of Christian worship both the Prayer and the Song have been used extensively through the centuries.

The Prayer and Song consist of 68 verses divided up into three basic parts:
1) Prayer of Azariah (vv. 1-22); 2) narrative describing the intervention of God (vv. 23-28); 3) Psalm of praise by the three young men (vv. 29-68). An example of confession for the sin of the nation can be found in Nehemiah 1.4-11. Theologically three themes can said to be expressed through these Additions: 1) God works in human history; 2) God is also at work in individuals, 3) God is Lord of all, the Creator to be exalted and worshiped. The Song of the Three is a beautiful hymn of praise that resembles Psalm 148 and is structured like Psalm 136.

Here are a few choice verses from Prayer:

For your name’s sake do not give us up forever,
and do not annul your covenant.
Do not withdraw your mercy from us,
for the sake of Abraham your beloved . . .

Yet with a contrite heart and a humble spirit may we be accepted,
as though it were with burnt offerings of rams and bulls . . .

such may our sacrifice bin your sight today . . .

for no shame will come to those who trust in you. . . .

Do not put us to shame, but deal with us in your patience
and in your abundant mercy . . .

Let them know that you alone are the Lord God glorious over the whole
world. (vv. 11-12, 16-17, 19, 22).

The Song is lifted to God from within the fiery furnace. God did not abandon the brave Israelites in the furnace but sent the "angel of the Lord" to be with them in the fire (v.26). Bernard Joseph Snell, in a series of lectures on the "Value of the Apocrypha" makes this observation about the Benedicte ...

"This Hymn of Adoration, known as the Benedicite holds an honored place in all the liturgies of Christendom. Legendary as it is, it implicitly contains a splendid protest against idolatry, an invocation of all that is great and strong, beautiful and holy to join in the perpetual benediction of the Source of it all. Charles Kingsley regarded it as the very crown and flower of the Old Testament" (Value of the Apocrypha, p. 74).

Some Texts

"Then the three with one voice praised and glorified and blessed God in the furnace:
Blessed are you, O Lord, God of our ancestors, and to be praised and highly exalted forever ...

Blessed are you in the temple of your holy glory, and to be extolled and highly glorified forever ...

Bless the Lord, spirits and souls of the righteous; sing praise to him and highly exalt him forever.
Bless the Lord, you who are holy and humble in heart; sing praise to him and highly exalt him forever.
Bless the Lord, Hananiah, Azariah, and Mishael; sing praise to him and highly exalt him forever.
For he has rescued us from Hades and saved us from the power of death, and delivered us from the midst of the burning fiery furnace; from the midst of the fire he has delivered us.
Give thanks to the Lord, for he is good, for his mercy endures forever.
All who worship the Lord, bless the God of gods, sing praise to him and give thanks to him, for his mercy endures forever." (vv. 28-29, 31, 64-68, NRSV)

We can justly join the great Church Father, Hippolytus (who had both Palestinian and Roman ties) who testified in his commentary on Daniel, "We may marvel at the words of the three youths in the furnace" (The Ante-Nicene Fathers, vol V. p. 191).

The Story of Susanna

The story of Susanna is set in the Babylonian Exile, in the house of Joakim, a wealthy and respected Jew. Two elders who had been appointed to be judges secretly began to lust after the beautiful pious Susanna. They present her with an ultimatum: indulge their sinful desires or else be charged with being “caught in the act” with a young man who somehow managed to escape. The chaste Susanna chooses to be faithful to God and her husband and faces the court and is sentenced to death. The Lord hears her cry for vindication and moves Daniel to intervene. She is rescued and her honor restored, the elders are executed and Daniel’s reputation as a wise man increases. Here is a brief outline of the story:

I. Two Elders Falsely Accuse Susanna (vv. 1-27)
II. Susanna Tried and Found Guilty (vv. 28-41)
III. Daniel, moved by God, intercedes on Susanna’s behalf (vv. 42-64)

Here is the prayer of Susanna as she was in distress:

O eternal God, you know what is secret and are aware
of all things before they come to be; you know that these
men have given false evidence against me. And now I am
to die, though I have done none of the wicked things
that they charged against me!” (Susanna, vv. 42b-43)

Susanna, the hero for God, was extremely popular among early Christian artists. She is depicted in numerous catacombs and sarcophagi and even glassware. Piero Boitani even declared the closing of the second and opening of the third century AD to be the "age of Susanna" (See "Susanna in Excelsis" in The Judgement of Susanna: Authority and Witness, ed. Ellen Spolsky, p. 11). Boitani notes how these suffering believers (even dying) uses images of Susanna and asks the question of why. Susanna became associated with "death and resurrection" (p.10) for early Christians.

Western artists have also delighted in portraying the dilemma of Susanna (Rembrandt; Guernico; Gewntileschi; Tintoretto; etc). Handel wrote an opera about her. Early Christians held her up as a model of piety and modesty and in various homilies (sermons). The legendary early preacher Chrysostom (A.D. 347-407) preached a great lesson on Susanna and elaborates on her chastity.

“Susanna stood as a lamb between two wolves. She was left alone between these two beasts, with no one to help her but God alone. He looked down from heaven and suffered the dispute to make clear both the chastity of Susanna and the wickedness of the elders; so that she might become a glorious women of all times. Susanna endured a severe fight, more severe than that of Joseph. He, a man, contended with one woman; but Susanna, a woman, had to contend with two men, and was a spectacle to men and to angels. The slander against her fidelity to her marriage-vow, the fear of death, her condemnation by all the people, the abhorrence of her husband and relations, the tears of her servants, the grief of all her household – she foresaw all this, and yet nothing could shake her fortitude.”

A common reading of Susanna among the Fathers is that she is the Church of God hemmed in by her antagonists the pagans and the Jews.

Some scholars believe there is an echo of Susanna in the NT through the story of the woman “caught in the act” of adultery in John 7.53-8.11. There are some interesting parallels indeed and it is possible that John used Susanna as a “model” of how to tell his story. Regardless of how we can or cannot trace the influence of Susanna in the pages of the NT or in the doctrinal debates of the early church there can be no doubt whatsoever that for the common Christian in those early centuries held Susanna at a "gut level" near their heart. As the martyred Hippolytus urged in his commentary (already cited above) "let us imitate Susannah." It is a shame that a story that exercised such comfort and encouragement to disciples in the ravages of persecution in the early church is basically completely unknown by most American Evangelicals today.

I have previously blogged about "blessed Susanna" in my Women on the Family Tree series. You can access that blog HERE.

Bel and The Dragon

Bel and the Dragon are at times called the world’s “first detective story.” Dorothy Sayers included both Susanna and Bel and the Dragon in her anthology of “mystery stories” in her classic work Omnibus of Crime (1929). The purpose of these two episodes in Daniel are to pour ridicule on idolatry and to discredit pagan priestcraft.

Bel, whose proper name was Marduk, was the most popular god among the Babylonians being their patron deity. One of the “Seven Wonders of the Ancient World” was the colossal temple to Bel in Babylon.

The Babylonians also venerated a monstrous dragon, or snake, as a god. Daniel this monster was no god by valiantly killing it. In the ancient world the serpent was frequently seen as a religious symbol. Even among the Hebrews it could at time function as such (Numbers 21.8, cf. 2 Kings 18.4). In the mythology of the East attributes of the snake were given to a huge sea monster called Leviathan. Isaiah promised that in the future “the LORD with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea” (Isaiah 27.1, NRSV). Readers can encounter Leviathan in Job, Psalm 74 and later in the Apocrypha in 2 Esdras 6.49-52. Of course this imagery of the dragon is taken up in the Book of Revelation as well (ch. 12). In medieval legends Daniel destroying the dragon without a sword or a club is transformed into St. George who slays the dragon with his lance. And George became the patron saint of English soldering, chivalry and of the Order of Garter. Edmund Spencer wrote,

“For thou, emongst those Saints whom thou doest see,
Shalt be a Saint, and thine owne nations frend
And patrone; thou Saint George shalt called bee,
Saint George of mery England, the signe of victoree”
(The Faerie Queene, I.x.61, 8-9)

Such is the long journey from the ancient story of Daniel and the Dragon to the legend of St. George. Here are a few choice verses:

“Then the king was angry and called the priests of Bel and said to them. ‘If you do not tell me who is eating these provisions, you shall die. But if you prove that Bel is eating them, Daniel shall die, because he has spoken blasphemy against Bel.’ Daniel said to the king, ‘Let it be done as you have said.” (vv. 8-9)

“Daniel said, ‘You have remembered me, O God, and have not forsaken those who love you” (v. 38).

Conclusion

As we continue to reflect on the Ancestry of the King James Version throughout 2011 it will be recalled that in the "real" KJV these additions to Daniel were included in the section labeled Apocrypha following Sirach.

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Vacation in Sweet Home Alabama

Every summer I get Rachael and Talya for the month of June. One of the highlights has become our trip to visit Alabama. Usually by Christmas the girls are bugging me about going to the "visit the cousins" in Sweet Home Alabama. This year it was actually needed by all of us ... time off. Time to have a sabbath. Time to laugh. Time to cut up. Time to sleep. Time to give the old brain a break. Time to be with family. And God provided!

We headed to Alabama via Dallas and Nashville. Tif, Avery and Evan welcomed us at the airport with big smiles, hugs ... and kisses!!!

The bad thing about this trip is that Tifani had to go to work every single day except Sunday and Thursday! I didnt like that but it gave us a chance to follow Paul's injunction to "redeem the time." We did VBS on Wednesday night, played in the pool everyday, had family pix done for the first time, we went to the late movie to see the X-Men: First Class, and went to the Gathering at Magnolia. Avery and I read about half of Aesop's Fables while Evan and I read a dose of the Attack of the Clones. For myself I read some light reading in Douglas Wilson's 5 Cities that Ruled the World. It was a quick and enjoyable read that often made me scratch my head but ... I was on vacation.

Florence recently got a Buffalo Wild Wings so we ended up there twice with Tifani's brother and sister-in-law. Her brother, Nolan, is an outstanding photographer and took our family pix. The kids bonded amazingly and almost refused to come back to AZ! We are back now but we had fun.

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Greek Esther: Aid of the All Seeing God & Savior

Introduction

The book of Esther has come down to us in at least two forms: one in Hebrew and one in Greek (which is 107 verses longer than the Hebrew). The Greek form is part of the Apocrypha. The two stories have the same characters but they are transformed in the Greek version into deeply pious prayer warriors. There is a shift from Mordecai and Esther as heroes to the Lord God of Israel. The differences between the two are quite significant and will be explored in more detail in this blog. The six “Additions” to Esther are given a letter: A, B, C, D, E, and F. These Additions are incorporated into the text of Esther and made a part of the story in the Greek version. There are many smaller changes in the book of Esther outside of the Additions that are integrated into the text (we will note a few more significant ones). One can think of these as textual variants of sort, like Acts 8.37 and John 5.4.

An explanation of the chapter and verse numbers given to these Additions is needed because they are highly confusing in English. The confusion started with Jerome in the late fourth century A.D (the Additions were already present in the Old Latin version). Jerome produced a Latin translation known as the Vulgate. He used the Hebrew text but he gathered together the “Additions” that were in the Old Latin and the Septuagint and placed them at the end of the book with notations on where they were supposed to be read in the story. In the course of transmission some scribes carelessly omitted the notes with the result being an amalgam of meaningless portions in the late middle ages. Stephen Langton, archbishop of Canterbury (died in 1228) numbered the chapters in the Bible. He divided Esther up and simply numbered the material consecutively . . . the result being that the English Bible (the KJV) followed that numbering. Thankfully modern versions of the Apocrypha simply retranslate the entire Septuagint version with the Additions already where they were “intended” (see the NRSV version of the Apocryphal Esther). The best reading strategy for the Greek Esther is from beginning to end and ignore the numbers.

Origin and Language of the Additions

The origins of the Additions are shrouded in mystery. They were apparently already a part of the book when the Septuagint version of Esther was translated into Greek. Lysimachus’s, the person responsible for the Greek version of Esther (11.1), Hebrew text apparently had most – if not all – the Additions.

The language(s) of the Additions to Esther were once thought to have been Greek. However, today no scholar would argue for a Greek original for all or even most of the Additions. It is agreed that Additions A, C, D and F were all written in Hebrew (cf. Raymond A. Martin, “Syntax Criticism of the LXX Additions to the Book of Esther,” Journal of Biblical Literature 94 [1975]: 65-72). Additions B and E were written in Greek.

Summary of the Additions

Addition A, given the chapter and verse numbers of 11.2-12.6, is found at the very beginning and prior to Esther 1 in the Hebrew Bible. It introduces Mordecai as being both a courtier at the time of Artaxerxes and one of the captives brought from Jerusalem, the Addition relates a dream he had. In this dream, two dragons fight amidst thunder and earthquakes. In response to their roaring, every nation prepares to fight against “the righteous nation.” On a day of “darkness and gloom” they cry out to God and are delivered. Mordecai understands this dream to be about “what God had determined to do” (11.12). In the second part of the Addition Mordecai uncovers a plot against the king’s life and is rewarded by Artaxerxes. Haman, however, who favored the conspirators, determines to do Mordecai and his people in (12.6). Thus the first Addition explains some of the animosity that Haman had toward the Jews but also sees God already intervening.

Addition B, given the chapter and verse numbers of 13.1-7, positioned between 3.13 and 3.14 of the Hebrew text. This Addition provides the supposed text of Haman’s evil against the “righteous nation.”

Addition C, given the chapter and verse numbers of 13.8-14.19, come after Esther 4.17. C introduces two moving prayers, one by Mordecai (13.8-17) and one by Esther (14.3-19), before Esther’s uninvited audience with the king. Mordecai acknowledges God as the sovereign of the universe and explains that is was not out of arrogance or pride that he did not bow to Haman but out of a desire to honor the one true God. Esther’s prayer begins with the theme of God’s election of Israel, confession of God’s justice in punishing a disobedient Israel. She perceives that the conflict between the Jews and non-Jews at the contest between the honor of God and the lifeless idols that are shamefully embraced by the pagans. She also expresses her loathing for sharing her bed with an uncircumcised Gentile and avers that she has kept kosher and has not participated in idolatry.

Addition D, chapter 15.1-16, comes immediately on the heels of C before chapter 5 of the Hebrew text. This addition replaces two verses in the Hebrew (5.1-2) with a greatly expanded and dramatically enhanced scene of Esther’s intrusion into Artaxerxes’ throne room. In this scene it is God who saves the day by turning the heart of the king from anger to compassion.

Addition E, chapter 16.1-24, comes between 8.12 and 8.13 of the Hebrew text. This Addition provides the text of Artaxerxes edict rescinding his previous edict in Addition B. Haman is upbraided for being an ungrateful recipient of the king’s blessing. Haman is called a Macedonian who is trying to weaken the Empire so the Greeks could rule. The king orders his subjects to celebrate the deliverance of the Jews as sort of a Gentile Purim.

The Greek Esther ends with Addition F which is chapter 10.4-11.1. This would come after 10.3 of the Hebrew text. This Addition returns to Mordecai’s dream in Addition A. Here Mordecai interprets his dream. He now understands that he and Haman are the dragons, Esther is the stream of water through which the help of God came to his people.

The differences between the Hebrew version and the Septuagint version of Esther are significant. The most striking difference is that God is explicitly mentioned over fifty times in the Septuagint but not once in Hebrew. Changes are not confined to the Additions either. Here are a few examples scattered through the book:

“to fear God and obey his laws, just as she had done with him” (2.20)
“call upon the Lord” (4.8)
“but God shall be their help and salvation” (4.14, Moore’s translation)
“propose a serves and earnestly beg God” (4.16, Moore’s translation)
“and the Lord drove the sleep from the king that night” (6.1)
“for God is with him” (6.13)
“Esther was uneasy about speaking because the enemy was right in front of her, but God gave her courage for the challenge” (7.2, Moore’s translation).

These minor additions (among others) give an explicit divine twist to the Hebrew text

A Few “Choice” Texts

A text that became one of the better known ones in the early church was Esther’s prayer in Addition C (14.1-19). Here are a few lines from that beautiful prayer:

“Then Queen Esther, seized with deadly anxiety, fled to the Lord. She took off her splendid apparel and put on garments of mourning . . . She prayed to the Lord God of Israel, and said: ‘O my Lord, you only are our king; help me, who am alone and have no helper but you, for my danger is in my hand. Ever since I was born I have heard in the tribe of my family that you, O Lord, took Israel out of all nations, and our ancestors from all their forebears, for an everlasting inheritance . . . And now we have sinned before you, and you have handed us over to our enemies because we glorified their gods. You are righteous O Lord! . . . Remember, O Lord; make yourself known in this time of our affliction, and give me courage, O King of the gods and Master of all dominion. . . . Save us by your hand, and help me, who am alone and have no helper but you, O Lord. . . . O God, whose might is over all, hear the voice of the despairing, and save us from the hands of evildoers. And save me from my fear!”

Another text that is filled with pathos is in Addition D. The context is after Esther’s prayer and she enters uninvited into the king’s throne:

“Then, majestically adorned, after invoking the aid of the all-seeing God and Savior [title for this post], she took two maids with her; on one she leaned gently for support, while the other followed, carrying her train. She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen in fear. When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. He was most terrifying. Lifting his face, flushed with splender, he looked at her in fierce anger. The queen faltered, and turned pale and faint, and collapsed on the head of the maid who went in front of her. Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. He comforted her with soothing words, and said to her, ‘What is it Esther? I am your husband. Take courage; you shall not die, for our law applies only to our subjects. Come near.”

Influence of the Septuagint Version of Esther

Esther, neither the Hebrew nor Greek version, has never been a widely used theological resource for the church. However, the Greek version did influence many writers down through the years. The first writer was none other than Josephus the first century historian for the Jews. Josephus tells the story of Esther in his book, Antiquities of the Jews (11.184-296). Josephus’ version of the story does not follow the Hebrew text but the Greek version. Included in his telling are the events from Additions B, C, D, and E.

The New Testament has no reference to either the Hebrew or Greek version of Esther. Clement of Rome (writing around 95 A.D., contemporary with Gospel and Revelation of John) is the first Christian writer to mention Esther and his knowledge was of the Greek Esther. In a passage that also mentions Judith, Clement holds up Esther as a model of courage in prayer. Here are Clement’s words:

“To no less peril did Esther also, who was perfect in faith, expose herself, that she might deliver the twelve tribes of Israel, when they were on the point to perish. For through her fasting and her humiliation she entreated the all-seeing Master, the God of the ages; and He, seeing the humility of her soul, delivered the people for whose sake she encountered the peril” (1 Clement 55, cf. The Apostolic Fathers, p.36).

Clement is clearly dependent upon the Greek version of Esther for two clear reasons: 1) never prays in the Hebrew version; 2) the phrase “the all-seeing Master” is a quotation from Addition D (15.2). Clement of Alexandria also calls upon the example of Esther’s “perfect prayer” as one that Christians should emulate (Stromata IV.xix, cf. Ante-Nicene Fathers vol. 2, p. 431). The legendary Athanasius exhorts Christians to follow the examples of Judith and Esther who delivered their people:

“And blessed Esther, when destruction was about to come on all her race and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety.” (Letter 4, cf. Nicene and Post-Nicene Fathers series 2, IV, p. 516)

One of the interesting facts about Esther is that the form that most English readers know it today was not known to Christians for many centuries. It was never known to the Greek speaking Christians and not to the Latin Christians until the late fifth century. Even then the Latin Vulgate still had the Additions, just at the end.

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Wisdom of Solomon: The Righteous Will Live Forever

Introduction
[A page from Wisdom]

Though called the Wisdom of Solomon, Solomon is never mentioned in the book. Wisdom is a product of Alexandrian Judaism and promotes a wholehearted pursuit of wisdom which begins with reverance for God and his Word. The unknown author focuses on God’s judgment in order to demonstrate that forsaking the path of true wisdom is utter folly. Wisdom recalls God’s care and grace towards Israel throughout her history, especially the Exodus, and exposes the ignorance of idolatry that has duped most of humanity. Wisdom is perhaps the most important of the works of the Apocrypha in terms of impact upon the early church’s theology and self-understanding.

We can outline Wisdom of Solomon as follows:

I. Promises of Reward for the Righteous and Punishment for wicked (1.1- 5.23)
II. Praises Wisdom and describes Her nature and work (6.1-9.18)
III. Wisdom’s guidance and protection of Israel through the wilderness (10.1-12.27)
IV. Wisdom explains the origins and folly of idolatry (13.1-15.19)
V. God’s punishment on evil and grace towards his People (16.1-19.22)

Wisdom of Solomon was written sometime after 220 B.C. and likely was a Greek composition. This last point is not uncontested however. There are a large amount of Hebraisms in the book that suggest to some scholars it is translation Greek. Yet I agree with the opinion that Wisdom is an example of early Jewish theology written in Greek.

Martin Luther on Wisdom of Solomon

Martin Luther translated Wisdom in 1529 for inclusion in his German Bible. He provided a lengthy preface to the book describing various theories of authorship in which he sides with various Church Fathers who thought the book might have been written by Philo. As with Tobit and Judith, Luther rejects the canonicity of Wisdom but places a very high value on the book itself for Christian growth. Here is a selection from his much more extensive preface.

“[T]here are many good things in this book, and it is well worth reading . . . It pleases me beyond measure that the author here extols the Word of God so highly, and ascribes to the Word all the wonders God has performed, both on enemies and in his saints.

From this it can be clearly seen that what the author here calls wisdom is not the clever or lofty thoughts of pagan teachers and human reason, but the holy and divine Word. . .

To refer to this book as the Wisdom of Solomon is as much to call it: A Book of Solomon about the Word of God. So the spirit of wisdom is nothing other than faith, our understanding of that same Word; this, however, the Holy Spirit imparts. Such faith or spirit can do all things, and does do all things, as this book glories in chapter 7 [v.27]. . .

This is the foremost reason why it is well to read this book: one may learn to fear and trust God. To that end may he graciously help us. Amen.” (Luther’s Works, vol. 35, pp. 343-345).

As can be seen Luther did not see Wisdom as a danger to the Christian faith but a real and present help.

Wisdom’s Critique of Idolatry

[A Woodcut from the Geneva Bible of "Wisdom" preaching]

Wisdom continues the tradition of the prophets, and other writings in the Apocrypha, of attacking the idolatry of the pagan world. Wisdom though able to mock paganism is also quite sophisticated in its critique.

“But most foolish, and more miserable than an infant, are all the enemies who oppressed your people. For they thought that all these have neither the use of their eyes to see with, nor nostrils with which to breath, nor ears with which to hear, nor fingers to feel with, and their feet are of no use for walking.

For a human being made them, and one whose spirit is borrowed formed them; for none can form gods that are like themselves. People are mortal, and what they make with lawless hands is dead; For they are better than the objects they worship, since they
have life, but the idols never had.” (Wisdom 15.14-17).

The author of Wisdom presents a very insightful theory as to how idolatry began and why it is so reprehensible.

“Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination, snares for human souls and a trap for the feet of the foolish. (Wisdom 14.11)

Idolaters use the material of God’s own good creation to promote a cult that dishonors
the Creator, thus misusing the gifts of God’s creation. God’s good gifts should have aroused gratitude to him, not the worship of the created!


Personification of Wisdom

One of the critical developments in Wisdom is the concept of “wisdom” herself. With roots already in the Hebrew Bible (Proverbs 1.20-33 & 8.22-31) our author understands Wisdom to be an “emanation” from God himself rather than a created being:

“She is a breath of the power of God, and a pure emanation of the glory of the Almighty  . . .  a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.” (Wisdom 7.25-26).

"Wisdom" is God’s companion, and agent, in creation and ongoing providence in the world (8.1 & 9.9). Some scholars even think the author thinks Wisdom is a “throne partner” of God (cf. 9.4). At the very least there is an intimate relationship.

Wisdom can only be obtained among humans through prayer,

“Therefore, I prayed, and understanding was given me;
I called on God, and the spirit of wisdom came to me”
(Wisdom 7.7, cf. James 1.5; see also Wisdom 8.21-9.18).

Wisdom also advances doctrines about judgment and the afterlife. The righteous will have peace and glory forever in a “place of great delight in the temple of the Lord” (3.14). This is one of the first “windows” into the idea of heaven in Jewish literature.

In a passage of great beauty and comfort, our author encourages the faithful to be undaunted by even death:

“But the souls of the righteous are in the hands of God, 
and no torment will ever touch them.
In the eyes of the foolish they seems to have died,
and their departure was thought to be a disaster,
and their going from us to be their destruction;
but they are at peace.
For though in the sight of others they were punished,
their hope was full of immortality.
Having been disciplined a little, they will receive great good,
because God tested them and found them worthy of himself.”
(Wisdom 3.1-5).

Wisdom of Solomon and Christianity

The early church made extensive use of Wisdom. A number of passages were interpreted messianically. For example, “Blessed is the wood through which righteousness comes” (14.7) was seized upon as a reference to the Cross. Another famous passage, which depicts the persecution of a righteous Jew, was seen as a clear description of the conspiracy against Christ by religious leaders. It is, in fact, an amazing passage:

“Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
He professes to have knowledge of God,
and calls himself a child of the Lord.
He became to us a reproof of our thoughts;
the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy
and boasts that God is his father.
Let us see if his words are true,
and let us test what will happen at the end of his
life; for if the righteous man is God’s child, he will help him,
and will deliver him from the hand of his adversaries.
Let us test him with insult and torture,
so that we may find out how gentle he is,
and make trial of his forbearance.
Let us condemn him to a shameful death,
for, according to what he says, he will be protected.”
(Wisdom 2.12-20)

That is a moving, and a powerful, passage to say the least. I can understand why someone might believe it was describing Jesus and his enemies.

The NT writers demonstrate numerous times their dependence upon the book of Wisdom for their own words. The influence of Wisdom’s theology on John’s teaching of the “Logos” is plainly evident. Another passage that was interpreted by the church as a prophecy of Jesus can be understood as such in light of John. Wisdom says that “[Y]our all powerful word leaped from heaven, from the royal throne, into the midst of the land that was doomed . . .” (18.15).

The Hebrew's Preacher uses many concepts from Wisdom to explicate the person of Jesus as well. Paul’s description of the pagan world in Romans 1.19-32 comes straight out of Wisdom (13.1-9; 14.22-27). For the sake of those unfamiliar with the book of Wisdom I will reproduce a couple of illustrative texts with a cross reference to Romans:

"From the greatness and beauty of created things comes a corresponding perception of their Creator" (Wisdom 13.5, cf. Rom. 1.20)

"Yet again, even they cannot be excused, for if they had the power to know so much that they could investigate the world, how did they fail to find sooner the Lord of these things" (Wisdom 13.8, cf. Rom. 1.20-21)

"For all men who were ignorant of God were foolish by nature; and they were unable from the good things that are seen to know him who exists, nor did they recognize the craftsman while paying heed to his works" (Wisdom 13.1)

Wisdom describes the pagan debauchery in these familiar terms in Romans ...

"They no longer keep either their lives or their marriages pure, but they either treacherously kill one another, or grieve one another by adultery, and all is a raging riot of blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury, confusion over what is good, forgetfulness of favors, pollution of souls, sex perversion, disorder in marriage, adultery, and debauchery. For the worship of unspeakable idols is the beginning and cause and end of every evil" (Wisdom 14.24-27, cf. Rom. 1.26, 29-31).

Another connection with the NT is Paul’s exhortation to the Ephesians to put on the whole armor of God (Ephesians 6.11-17) See my blog Eph 6.13 and the Panoplia of God.

“The Lord will take his zeal as his whole armor,
and will arm all creation to repel his enemies;
he will put on righteousness as a breastplate,
and wear impartial justice as a helmet;
he will take holiness as an invincible shield,
and sharpen stern wrath for a sword,
and creation will join with him to fight against his
frenzied foes.” (Wisdom 5. 17-21).

Concluding Thoughts

It is clear that the early church found the book of Wisdom to be a valuable resource. After the NT period the church continued to appeal to the book. The book played a crucial role in providing vocabulary for the doctrine of the Trinity and Christology. Writers like Ignatius, Athenagoras, Augustine, Origen and many, many more quoted and used the book in their teaching and exposition. Why? Because they found in the book a “witness” to faith – just as we have seen in the previous Apocrypha.

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Ephesians 6.13, the Panoplia of God: A Short Study in Historical & Cultural Contexts

Ephesians 6 and Hebrews 11 are two texts providing us near text book examples of how illuminating knowledge of Jewish backgrounds can be for New Testament study.These are "Givens" that we have spoken of before.

Paul's text in Ephesians 6.10-18 bristles with power, excites the mind, and challenges the soul. It is one of my favorite (of course Ephesians is probably my favorite Pauline epistle too but . . .). This text also has evoked a plethora images in the imagination down through the years as well.

Many a preacher (including this one) has waxed eloquently on how Paul was meditating on the dress of a Roman soldier and then applied that to the Christian life. Though this makes for a great analogy, it is probably not what Paul was doing at all -- much to my consternation. Rather Paul is meditating, first and foremost, upon Scripture as he so often does in his writings as he wrestles with new life in the messianic age. I have argued elsewhere that the NT writers are saturated with the Hebrew Bible and virtually every paragraph is written on the "subtext" of the Hebrew Scriptures or its Greek translation the Septuagint (LXX).

In Ephesians 6 for example the text to begin with is Isaiah 59. I recall reading through Isaiah years ago and saying to myself that the language of Isaiah 59.17 sounds awful familiar! The text reads in the NIV:

"He [Yahweh] put on righteousness as his breastplate,
and the helmet of salvation on his head . . ."

And sure enough the Greek NT puts Isaiah 59.17 down as the "echo" or "allusion" (this is the technical term) for Eph. 6. Paul's mode of thought was "scripture" -- primarily. This satisfied me until about 1999.

In 1999, I was introduced to a body of literature known for centuries to others (early Christians, Reformation Christians, Jews, etc). That body of literature is called the Apocrypha. I now regard the Apocrypha as one of the key elements as far as the background of the NT is concerned.

One of those writings is known as the Wisdom of Solomon. This work was written sometime after 220 B.C. and had a profound influence in early Christianity. The Apostle Paul shows himself to be familiar with this writing in a number of places. This should hardly surprise, nor trouble, us being the Rabbi and scholar that he was. One of the most interesting places of connection between Wisdom and Paul concerns this very text describing the "whole Armour of God" in Isaiah and Ephesians. Both Wisdom and Ephesians are clearly reflecting back Isaiah 59. But interestingly Paul includes two things that Isaiah 59 did not: 1) the shield and 2) the sword. Significantly enough Wisdom includes both of these. Here is the Wisdom text:

"The Lord will take his zeal as his WHOLE ARMOR, and will arm all creation to repel his enemies; he will put on righteousness as a
breastplate, and wear a helmet of righteous justice; he will take
holiness as an invincible shield, and sharpen stern wrath for a
sword" (Wisdom of Solomon 5.17-20, the BV translation - but see the
NRSV)

Wisdom goes on to mention a bow as well. I remember when I read this passage and thinking -- that sounds a lot like Paul. More than a faint echo for sure. One of the most interesting parallels between Paul and Wisdom is with the word "panoplia" (whole armor). This word ONLY occurs twice in all biblical Greek. Guess where? You got it: in Ephesians 6 and Wisdom 5.17. (I say biblical Greek because Wisdom is part of the LXX which is in fact "biblical" Greek).

Paul, the Jewish rabbi turned Messianic theologian, uses a text that is literally describing the armor of God in his battle against his foes and applies that text to Christians who are to take on God's own armor -- not a Roman soldier's but God's! To do battle against the same spiritual realities, the principalities and powers, that are God's enemies.

Thus Ephesians 6 and the "panoplia" of God gives us a remarkable case study in the usefulness of in depth background study. There a numerous other examples where the Apocrypha sheds rich light onto the customs and even at times the very words of the NT. A good commentary on Ephesians will bring this background out for the modern reader. We may have not noticed the connection before -- but the ancients most certainly did.

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