Living in Eden

I discovered something fun today while translating my Hebrew - the meaning of Eden. Like many proper names, Eden has a meaning... and that meaning is joy, rapture, or even ecstasy. If you look at Genesis 2:8, it can be translated "And YHWH God planted a garden in Eden (meaning: joy, rapture) in/out of the east and he put there the man which he formed."

I asked my professor whether this could possibly be translated simply as "planted a garden in joy" and he said that it was clear from Genesis 2-3 that Eden is used as a proper name. However, names are significant in Hebrew, and it is clear that the name itself is derived from joy, rapture, luxury and pleasure. This name, Dr. Stone said, "captures the essence of this garden."

I am continually amazed by what I discover in my translations and study. It is an amazing thing that God created humanity and then immediately created a garden named Eden (joy) as a place for Adam to live. To me, this makes the creation story even more personal and moving. It is sometimes too easy to see God as a distant Creator, one who makes something and then calmly declares it good. But I think this passage - once we know the meaning of Eden as joy - makes the Creator more personal. I also don't think it's a coincidence that this is the passage that begins using Yahweh (the proper name of God) rather than the more distant Elohim. We use someone's name when we're in relationship, and it seems that this passage is starting to introduce Yahweh and show the relationship with his created people. This passage begins to show the reader the joy that God found in creating and breathing life into humanity, and how he desires everything good for us to the point of creating a garden named joy. It almost feels like God was so excited about the person he had created that he desired to make a special home for him.

One could go negative with this and think of how humanity then ruined the garden through sin... but ultimately the Bible says that one day there will be a new heaven and a new earth for redeemed humanity to live in.

I wonder if it will be named joy.

Genesis 1:1-13

The coolest thing about being able to translate from the Hebrew (or Greek) is being able to pick up on some of the nuances that translations just can't give you. Over the last couple days I've worked to translate Genesis 1:1-13. This might seem like an easy passage, and to some extent it is. When you get to those repeated, simple phrases ("and it was evening and it was morning," "and it was so," etc.), they're definitely easy to translate (and provide a nice break from tearing out your hair over the other stuff.

Before I begin, I want to point out that I am still very much a student. I could be wrong. I'm tossing out my ideas here to hopefully inspire discussion – or at least make you think a little. Maybe I'm right, maybe I'm wrong. One thing I do know is that God honors our search for the truth, though we may wander along dead ends from time to time.

So that said, here are some things I've learned from the first 13 verses of Genesis.

1) Despite most translations saying "In the beginning," Genesis 1:1 is more literally translated "In a beginning, God created." Some (including my professor, Dr. Lawson Stone) have suggested that this could be turned into a temporal phrase, "When God began to create." Either way, I wonder why translations added a "the" which wasn't there. Maybe I'll learn that in class tomorrow.

2) When God creates the light and separates it from the darkness, there is a strong sense of naming in Genesis 1:5. In many translations of the English, it comes across somewhat weaker than in Hebrew. Compare "And God called the light 'day'" with "And God called to the light, 'Day." Ditto with "Night" and with "Sky" (Genesis 1:8) and with "Land/Earth" and "Seas" (Genesis 1:10). I could be wrong, but I get the feeling God didn't just casually call them something; he was giving them their names. God also named Adam (and Adam was given the high privilege of naming the animals). I don't think this in any way implies that creation (day, night, sky, earth and sea – or animals) is equally important to God as humanity, which is created in His image. But that doesn't mean the earth is unimportant either. He created it and it was good. It's important not to forget that – and that we are called to be stewards of this world.

3) Based on which verb forms the Hebrew uses, different nuances can be understood. A really fun one appears in Genesis 1:11. I won't go into all the gory details of conjugating the verb, but in the Hebrew there is the understanding that God did not cause the green plants (grass, etc.) to grow. He commanded the earth to do it. A very literal translation might be, "Let the earth cause itself to be green [or to sprout]..." I suppose it shouldn't surprise us that the earth was created to bring forth life. Do we really think that God causes every flower to bloom and every seed to fall and every plant to grow? Dr. Lawson Stone said something very interesting last semester: "Who is the better "programmer"? The one who can create something or the one who can create a world that can create or rewrite itself?" God created a world that can create. Not that the world is sentient or divine – I'm certainly not advocating pantheism – but I believe that looking at the world around us, and seeing the amazing things that the world produces and creates, shows us how wise and amazing the Creator is.

Matthew 5:43-48

In my posting of the briefs on prayer that I did last semester, somehow I managed to miss the final one. I suspect it had something to do with the madness that comes around finals time. So here it is, only a month or so late...

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect.

These verses come in the context of what is commonly known as the Sermon on the Mount. It is part of a series of sections that begin with Jesus saying "You have heard it was said… but I say to you…" In these sections, it appears that Jesus is attempting to revise his listeners understanding of certain issues, including that of loving your enemies.

The Jewish New Testament Commentary points out that nowhere in the Law does it say to hate your enemies, though it does specifically say to love your neighbors (Leviticus 19:18). It may be that the commendation of hating your enemies was a misinterpretation of the Law, taking it too far. The IVP Bible Background Dictionary says that hating God's enemies was considered a pious thing, though the Law did not explicitly teach hatred for one's own enemies. Some Jewish groups, such as the Essenes, did emphasize hatred for those outside the covenant. It's important to note that loving one's enemies has nothing to do with one's feelings toward them, but deals with wanting good for them, doing good for them, and praying for them (Jewish NT Commentary). "Praying for one's persecutors (except that God would strike them dead!) had not generally characterized even the most pious in the Old Testament" (IVP Bible Background NT).

In his commentary on Matthew, William Barclay calls this section the most "concentrated expression of the Christian ethic of personal relations." He says that if we are required to live this out in our daily lives, we must understand what it means to love our enemies. This love that Jesus is speaking of is agape love; this is a love that is not a feeling of the heart that we cannot help, but is a determination of the mind where we have goodwill toward others that is not defeated by anything, even what that person may do to us. This does not mean that we let people get away with anything. What it means is that even when we have to punish someone (i.e. time in prison for murder, etc.), our motivation is not revenge. Barclay also points out that this commandment to love is not only passive, but is also active. We are not just to have determined goodwill toward others, but are told to pray for them. Why pray for them? Because it changes us. We cannot retain life-damaging bitterness when we pray for someone. In his commentary on Matthew, Tom Wright calls this a new kind of justice, one that creates, heals and restores. It is infinitely better to reflect the patient love of God than to seek our own vengeance.

Another question that arises is why we are to have this kind of love. The answer is simple: because it makes us more like God, and in all things we are to strive to imitate him (Barclay). Here is where the call to be perfect enters in. Barclay says that the Greek idea of perfection is about function; something is perfect if it fulfills the purpose for which it was made. Therefore a man is perfect if he achieves the purpose for which he was made, and man was created in the image of God. To be perfected, we must be like God, and that includes determined love for our enemies. Wright agrees that we are told to watch what our heavenly father does and to imitate him. God loves – indeed, God is love – and we are called to act out that love in our own lives toward all, including our enemies. An anonymous author in an incomplete homily on Matthew said, "… he who loves his enemy loves not for his own sake [as he would friends] but on account of God" (Ancient Christian Commentary on Scripture). Chrysostom said, "… the Lord wishes us to overcome the common law of human love by the law of gospel love, so that we may show the affection of our love not only toward those who love us but even toward our enemies… Thus we may imitate the example of true piety and our Father's goodness."

Even today this is not an easy message to hear or read. When we have been harmed, our first temptation is vengeance, bitterness, and anger. Yet even secular psychologists tell us that this inner bitterness and anger harms us more than it harms our enemy. But we Christians are called not only to release that bitterness and anger, but to love with a determined love that voluntarily offers goodwill and unhesitatingly prays for our enemies. Jesus did not call us to an easy life or to simple actions, but he does not ask us to do what he has not already done himself. How many people could speak words of forgiveness to those who crucified them? Not many, I would say. We are called to be perfect, as our Father in heaven is perfect. This perfection in love, where we release bitterness and offer agape love, is one that takes time and effort. It is not easy, but it is part of our calling as Christians. May each of us continue to reach for that perfection in love as we strive to be in the image of God.

A people with many secrets - a prayer by Walter Brueggemann

You are the God from whom no secret can be hid,
and we are a people with many secrets,
that we want to tell for the sake of our lives,
that we dare not tell because they are deep and painful.
But they are our secrets… and they count for much;
they are our truth… rooted deep in our lives.
You are the God of all truth,
and now we bid you heed our truth,
about which we will not bear false witness…
The truth of grief unresolved,
the truth of pain unacknowledged,
the truth of fear too child-like,
the truth of hate, as powerful as it is deep,
the truth of being taken advantage of,
and being used,
and being manipulated,
and slandered.
We trust the great truth of your wondrous love,
but we will not sit still for it,
UNTIL you hear us.
Our truth – heard by you – will make us free.
So be the God of all truth, even ours,
we pray in the name of Jesus,
who is your best kept secret of hurt. Amen.

~ Walter Brueggemann

Mark 11:20-25

As they passed by in the morning, they saw the fig tree withered away to its roots. And Peter remembered and said to him, "Master, look! The fig tree which you cursed has withered." And Jesus answered them, "Have faith in God. Truly, I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in heaven may forgive you your trespasses."

In this brief narrative, the fig tree that Jesus had previously cursed (11:12-14) is found to be withered, and Jesus uses it as a lesson to teach the disciples about faith. This incident follows Jesus' Triumphal Entry into Jerusalem, as well as the cleansing of the Temple, and is followed by the priests, scribes and elders questioning Jesus' authority.

While this story and Jesus' teaching about the 'faith that moves mountains' is a well-known one these days, the IVP Bible Background Dictionary indicates that this would have been a rather shocking statement for Jesus to make. There are some Jewish texts that speak of removing mountains as an infinitely long and virtually impossible task, something that is accomplished by only the most pious. Rabbis tended to apply this to mastering studies that seemed humanly impossible to master. That Jesus would say that one could move a mountain by faith would have been a very thought-provoking and stunning statement. However, this is not the only place in the Bible that speaks of mountains being moved or destroyed. Zechariah 4:6-7 says, "Then he said to me, "This is the word of the LORD to Zerub'babel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. What are you, O great mountain? Before Zerub'babel you shall become a plain; and he shall bring forward the top stone amid shouts of 'Grace, grace to it!'" But instead of having God's Spirit move the mountain, Jesus says that if one has enough faith and does not doubt in his heart, the mountain will be moved. He then goes on to say that "whatever you ask for in prayer, believe you have received it, and it will be yours."

In his commentary on Mark, William Barclay points out that the incident with the fig tree is unusual for Jesus. How often does Jesus curse something? In particular, the author of Mark specifies that it wasn't even the season for figs; so why does Jesus seem to be angry? Barclay suggests that this is an enacted parable for the disciples, demonstrating the condemnation of promise without fulfillment and profession without practice. He states that Jesus may have been trying to show the disciples the fate of Israel, who had failed to bear fruit. Cyril of Jerusalem agrees with this, pointing to the discussion in John 15 of how those who do not abide in the vine will not be fruitful and will be cut off and burnt in the fire. "Let us therefore bring forth worthy fruit" (Cyril of Jerusalem). Regarding the verses on the prayer of faith to move mountains, Barclay says that the passage gives three rules of prayer: it must be a prayer of faith, a prayer of expectation, and a prayer of charity. A prayer of faith means that we are willing to take our problems and difficulties to God, and that we are willing and ready to accept God's guidance. Through this comes the power to conquer the difficulties of thought and action. A prayer of expectation means that we are confident in success; our prayer must never be a ritual without hope. Finally, it must be a prayer of charity, because "the prayer of a bitter man cannot penetrate the wall of his own bitterness." If the ruling principle of a man's heart is not love, there is a barrier between himself and God. In his homily On the Incomprehensibility of God, John Chrysostom says that prayer "has power to destroy whatever is at enmity with good. I speak not of the prayer of the lips, but of the prayer that ascends from the inmost recesses of the heart." The prayer of faith produces fruit (i.e. results).

I think it's important that we not understand this apart from Jesus' other teachings on prayer. When he says "whatever you ask in prayer, believe that you have received it and it will be yours," this is not an open invitation to begin asking God for anything that crosses our mind to ask. We are always to seek and pray the will of God and we are to claim his promises for us. If we ask for something "in Jesus' name" (John 14:12-17), we are to pray for what is worthy of his name. In the same way, when we pray in faith, we are to pray what is worthy of faith – God's will. If we pray without faith, without expectation, and without forgiveness, we will bear no fruit and have no result to our prayer. As Chrysostom said, this is not "the prayer which is cold and feeble and devoid of zeal. I speak of that which proceeds from a mind outstretched, the child of a contrite spirit, the offspring of a soul converted – this is the prayer which mounts to heaven."

On The Power of Prayer - John Chrysostom

"Prayer is an all-efficient panoply, a treasure undiminished, a mine never exhausted, a sky unobstructed by clouds, a haven unruffled by storm. It is the root, the fountain and the mother of a thousand blessings. It exceeds a monarch's power... I speak not of the prayer which is cold and feeble and devoid of zeal. I speak of that which proceeds from a mind outstretched, the child of a contrite spirit, the offspring of a soul converted - this is the prayer which mounts to heaven... The power of prayer has subdued the strength of fire, bridled the rage of lions, silenced anarchy, extinguished wars, appeased the elements, expelled demons, burst the chains of death, enlarged the gates of heaven, relieved diseases, averted frauds, rescued cities from destruction, stayed the sun in its course, and arrested the progress of the thunderbolt. In sum prayer has power to destroy whatever is at enmity with good. I speak not of the prayer of the lips, but of the prayer that ascends from the inmost recesses of the heart."

~ On the Incomprehensibility of God by John Chrysostom

John 14:12-17

12 "Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. 13 Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; 14 if you ask anything in my name, I will do it. 15 "If you love me, you will keep my commandments. 16 And I will pray the Father, and he will give you another Counselor, to be with you for ever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you.

In the context surrounding John 14:12-17, we see that Jesus is teaching the disciples various things. This teaching narrative begins in chapter thirteen with Jesus washing the disciples' feet and ends in chapter seventeen with Jesus releasing Judas from the meal, knowing that Judas will betray him. He then begins teaching the disciples and answering their questions. After the teaching narrative concludes (John 17:26), Jesus and his disciples travel to a garden, where Jesus is betrayed by Judas and taken captive. This is part of Jesus' last teachings for his disciples before his death.

The IVP Bible Background Commentary says that what Jesus offered in these verses was a radical promise. Jewish tradition held that some very pious teachers could receive from God almost anything they asked, but this was never applied to the majority of people. It is also highly significant that Jesus told the disciples to ask in his name. Asking something in his name meant that those who ask genuinely in his name, i.e. those who seek his glory (not their own) and are his true representatives on earth (IVP Bible Background). This verse ties in with verse 15 – those who love Jesus will keep his commandments. Those who are his true representatives on earth will also keep his commandments. The Jewish NT Commentary agrees with this, saying that our prayers, if we love him and obey him, will be in line with his will and therefore will be answered. The Spirit is also promised in 14:16-17, who is a Spirit of truth. This seems to indicate that the Spirit will continue to reveal the truth of Jesus to his true representatives on earth.

In his commentary on John, Barclay points out that "in the name of Jesus" is vital to understanding this passage. One cannot pray for some unworthy or unchristian object (such as personal revenge or for personal ambition) in the name of Jesus. Barclay says, "When we pray, we must always ask: Can we honestly make this prayer in the name of Jesus?" (165). In other words, prayer based on his will, rather than prayers based on ourselves, will be answered. Regarding 14:15, Barclay points out that for John, the one true test of love is obedience. If we say we love him, but do not obey him, then our love is not true. Yet there is the promise of the Spirit; we are not left alone to struggle with obedience. We are given a Counselor and Spirit of truth that will dwell with and in us to help us in our walk with Jesus (Barclay 166-167). The Bible Exposition Commentary says that asking in Jesus' name is not some magic formula. "To ask anything of the Father, in the name of Jesus, means that we ask what Jesus would ask what would please Him, and what would bring Him glory by furthering His work." Being able to use God's name doesn't mean we can just ask for anything; having the privilege of using his name means that we know his nature and his purpose. Requests that don't glorify God's name should not be asked in his name (Bible Exposition Commentary).

These verses demonstrate a lovely and powerful cycle: we are given the promise of being able to ask anything in his name, we are asked to (if we love him) keep his commandments, and we are promised the Spirit of truth, who will dwell with and in us and counsel us forever in his truth. Therefore if we are walking in love and doing what he commands, and the Spirit is revealing the truth to us, then what we ask of him is what he truly desires for us and for the world. Of course he would be able to fulfill those prayers, which are truly praying for his will to be done on earth. And we are then able to do greater works, for not only do we have him answering our prayers, but we also have the Spirit and Counselor with us. These verses truly seem to tie together as an image of how Christians ought to live on earth; we are to be Christ's true representatives, doing his will because we love him and praying his will in his name.

I have to ask myself whether I have been Christ's true representative on earth. Have I obeyed him in every way that I could? Have I been worthy in praying in his name? I know there are times when I have not. But the comfort is that his grace abounds, and we are able to try again and again, with the guidance of the Spirit, our Counselor, who has been given to us.