The Canonical Texts on Bad Guys

 

Schottenstein Edition of the Babylonian Talmud (Talmud Bavli).

All my enemies whisper together against me; they imagine the worst for me, saying, “A vile disease has afflicted him; he will never get up from the place where he lies.” Even my close friend, someone I trusted, one who shared my bread, has turned against me. (Psalm 41:7-9)

Gossip and rumors are the work of people who invest in "who's worse than me" thinking. Making someone out as the bad guy gives perverse pleasure to some people. It happens in Bible interpretation also. The Israelites are posed as righteous though they regularly disobeyed and committed evil acts. The Deuteronomist's advocacy of genocide against non-Israelites is reprehensible, yet many attempt to justify it on the basis of the good guy-bad guy fallacy. In reality, both righteous and evil persons are found in every society, community, and population. God's covenant with the Israelites does not permit them to destroy places and images sacred to their Hebrew ancestors, to level settlements of Hebrew clans other than Jacob's, or to commit genocide. 

Some biblical figures are posed as evil though the biblical data does not support that view. Cain is labeled bad and Abel good. Noah is described as righteous, yet he curses his descendants after falling into a drunken stupor. Ham is labeled bad and Shem good, yet their descendants intermarried (caste endogamy). Esau is the bad guy and Jacob the good guy. The pattern reveals the influence of the rabbis who contributed to the Talmud. Midrash often imposes an interpretation contrary to the data found in the canonical Scriptures.

The Talmud is the source of many "bad guy" portrayals, some of which enter the New Testament writings. We note that the author of Hebrews cast Esau as "immoral" and "irreligious" in Hebrews 12:16, yet Esau, Isaac's proper heir, is said to be the recipient of blessings in Hebrews 11:20.

A comment posted at the Facebook group The Bible and Anthropology is instructive. Dave Anderson wrote: "Jacob acted horribly in this story. Esau has been out hunting for food for the benefit of his family, his brother has food but refuses to give it to him unless he makes an unconscionable contract. A proposal Esau must have taken for a joke. And defrauding his father with a cheap trick to steal the birthright? And after all that Esau forgave his brother. It's clear to me who the good guy in this story was."

Some New Testament writers were influenced by the Talmud in the way they present certain Old Testament characters: Cain, Esau, Korah, and Balaam are examples. Cain is remembered as a murderer, but Moses and David are not. Esau is posed as wicked though he forgives the deception of Jacob and welcomes him back to Edom. Moses’ half-brother Korah is remembered only for his challenge to Moses’ authority and not for his ritual purity, and Balaam becomes the archetype of a foolish false prophet.

Much of the argument developed by the writer of the book of Hebrews relies on rabbinic thought, not on historical realities. In Hebrew 7:14, the writer recognizes that the Messiah is from the tribe of Judah and a descendant of David, but he seems unaware that both Judah and David are descendants of an ancient caste of ruler-priests. He states that the former priests did not take oaths (Heb. 7:20-28) and yet there are historical documents that attest to oaths of office among the Horite and Sethite Hebrew priests. These oaths of office declared their loyalty to the High King who they served, and such oaths were declared before the high priests of the various royal temple complexes. Temples played an important role in resolving legal and personal disputes. 

In an oath taken before a priest of the Temple of Hathor on Dec. 6, 127 BC, a royal servant Petasatet declared his innocence in the case of cloth theft. An oath was taken as a solemn appeal to divine authority represented by the high king. One type asserts a truth and is by nature a declaration such as that of Petasatet. A second type makes a promise pertaining to future actions. (See John A. Widson, “The Oath in Ancient Egypt”.)

 
The writer of Hebrews admits that many of the religious practices of the early priests are not familiar to him. Of the Ark of the Covenant, the mysterious manna, and Aaron’s rod that budded, he explains, “Of these things we cannot now speak in detail.” (Heb. 9:5) The primary influence on his thought appears to be the Talmud, the texts that defined Jewish identity by the time of Jesus. The Talmud encourages Jews to place it above the authority of the Hebrew Scriptures. Consider this: “My son, be more careful in the observance of the words of the Scribes than in the words of the Torah." (Talmud Erubin 21b) "He who transgresses the words of the scribes sins more gravely than the transgressors of the words of the law." (Sanhedrin X, 3, f.88b)

Even Jesus' closest disciples had to be shown that Abraham and their Hebrew ancestors believed in God Father and God Son. John explains, “At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him.” (John 12:16, cf. Luke 18:34) 

The same illumination took place on the road to Emmaus. The disciples said to each other, "Didn't our hearts burn within us as He talked with us on the road and explained the Scriptures to us?" (Luke 24:32)

The Messianic Faith of Abraham is not Judaism

Judaism and the religion of the ancient Hebrews should not be regarded as equivalent since they have different historical contexts. Judaism does not represent the faith of Abraham the Hebrew. Jews recognize that what Abraham believed and what is believed by Jews today are not the same. Rabbi Stephen F. Wise, former Chief Rabbi of the United States, explains: "The return from Babylon and the introduction of the Babylonian Talmud mark the end of Hebrewism and the beginning of Judaism.”

Rabbi Morris Kertzer (American Jewish Committee) has written, “The Talmud is the very foundation of Jewish life. It is taught to Jewish children as soon as they are old enough to read.”

SUNY history professor, Robert Goldberg, writes; “The traditional Jew studies Talmud because it communicates ultimate truth—truth about God, truth about the world, and most important, truth about how God wants the holy community of Israel to live.”

When we set aside the disputations of the rabbis and read the canonical texts objectively, we recognize that all these biblical persons are sinners in need of redemption and forgiveness. In I Samuel 24:4-12 we read that David refused to kill King Saul when he had the opportunity to do so because he would not raise his hand against God's anointed. Yet later, David arranged the death of Uriah, one of his own leading warriors.

David was angry with Saul for hunting him like a criminal because David had served Saul with respect. Though David refused to lay his hand on God's anointed, he saw Saul as his enemy and sought God's aid in bringing about Saul's destruction. David expressed his hatred in Psalm 109. 

C.S. Lewis wrote: "Psalm 109 is as unabashed a hymn of hate as was ever written. The poet has a detailed programme for his enemy which he hopes God will carry out. The enemy is to be placed under a wicked ruler. He is to have 'an accuser' perpetually at his side: whether an evil spirit, a 'Satan', as our Prayer Book version renders it, or merely a human accuser - a spy, an agent provocateur, a member of the secret police (v. 5). If the enemy attempts to have any religious life, this, far from improving his position, must make him even worse: 'let his prayer be turned into sin' (v. 6). And after his death - which had better, please, be early (v. 7) - his widow and children and descendants are to live in unrelieved misery (vv. 8-12).

What makes our blood run cold, even more than the unrestrained vindictiveness, is the writer's untroubled conscience. He has no qualms, scruples, or reservations; no shame. He gives hatred free rein - encourages and spurs it on - in a sort of ghastly innocence. He offers these feelings, just as they are, to God, never doubting that they will be acceptable: turning straight from the maledictions to 'Deal thou with me, O Lord God, according unto thy Name: for sweet is thy mercy' (v. 20)." (C.S. Lewis, Christian Reflections)

When we focus on the canonical texts alone, the good guys do not always seem righteous, and the bad guys often appear righteous. There is no cause for spiritual pride, and no justified claim to moral superiority. Before God's righteousness all are filthy beggars. Two days before he died, Martin Luther wrote, “We are beggars, it is true.”

Related reading: War in the Old Testament; Abraham's Faith Lives in Christianity; The Talmud Versus the Doctrine of the Lord

Where Judaism and Christianity Part Ways

 

Is Christianity an extension of Judaism? Historically, Christians and Jews share many values, read the Old Testament texts, and have similar liturgical practices such as Scripture readings, recitation of the Psalms, creeds, sermons, feasts and fasts, etc. However, Christians and Jews do not agree on the substance of Abraham's faith whereby he was justified (Genesis 15:6; Romans 4:3; Galatians 3:6, and James 2:23).

Judaism emerged long after the time of Abraham. We trace its development through post-exilic texts and through history, especially the Persian Period. The biblical narrative begins with Cyrus II of Persia who reigned from 559-530 BC.

The Book of Ezra continues where 2 Chronicles ends with Cyrus's proclamation permitting residents of his empire who were deported from Judah to return their ancestral home. The proclamation was not limited to people of Judah. Cyrus encouraged many peoples to establish their own temples in their indigenous lands. Ezra arrived in Jerusalem in 458 BC, so he was among the earlier immigrants. At that time Judah (Yehud) was a province of the Persian Empire and the appointed governor was Sheshbazzar.

Cyrus assumed control of Syria-Palestine when Babylon fell. He replaced some key officials with his own men, and Sheshbazzar was one of his appointees who enforced the policies of Cyrus. That meant aiding in the rebuilding of the Temple. During the reign of Cambyses (530-522 BC) Zerubbabel was appointed governor of Judah and the rebuilding of the Temple continued until it was finally completed during the reign of Darius I (522-486 BC). The Second Temple was dedicated in 516 BC.

During the reign of Xerxes I (486-465 BC) there was a concentrated effort to finish rebuilding the wall and Nehemiah was sent to assist with this project in 445 BC. Nehemiah became the governor of Judah and served under both Artaxerxes I and Darius II (423-405).

The Persian political influence on the returnees (who we can now refer to as “Jews”) was strong. However, they worked to establish an identity that rested on the authority of Moses as the Lawgiver. Ezra and Nehemiah insist that their innovations are applications of Mosaic Torah. They helped the Second Temple community develop as sense of being the fulfillment of the Land promised to Abraham and his descendants. This is the foundation of the religion of Judaism.

Judaism is the elaboration of rabbinic thought over 2500 years, and though it claims Abraham as its founder, Abraham was not a Jew. He was Horite Hebrew and the Horite Hebrew believed in God Father and God Son. Clearly, Judaism is not the religion of Abraham.

Prominent Jews readily admit that Abraham's Hebrew faith and Judaism are not the same. Rabbi Stephen F. Wise, former Chief Rabbi of the United States, wrote: "The return from Babylon and the introduction of the Babylonian Talmud mark the end of Hebrewism and the beginning of Judaism. This break came around 500 BC, at least 1500 years after Abraham.

For Jews, the greatest authority is the Talmud, as SUNY professor, Robert Goldberg explains: “The traditional Jew studies Talmud because it communicates ultimate truth—truth about God, truth about the world, and most important, truth about how God wants the holy community of Israel to live.”

The Rabbis are trained in argumentation and the Talmud is a record of their disputations. One drawback is the tendency of the rabbis to debate minutiae and esoteric matters. Over time the Talmud came to be of greater authority than the Hebrew Scriptures. The Talmud encourages this. Consider this exhortation: “My son, be more careful in the observance of the words of the Scribes than in the words of the Torah." (Talmud Erubin 21b), and this: "My son, give heed to the words of the scribes rather than to the words of the law." This also, "He who transgresses the words of the Scribes sins more gravely than the transgressors of the words of the Law." (Sanhedrin X, 3 f.88b)

Related readings: The Substance of Abraham's Faith; Abraham's Faith Lives in Christianity; Trinitarian Correspondences Between the Nile and Mesopotamia; Christianity is the One True Messianic Faith

Zodiacs in Synagogues

In December 1928 a work crew from kibbutz Beth Alpha was digging a drainage canal when a worker's shovel started picking up pieces of mosaic. Soon after, Eliezer Lippa Sukenik and Nahman Avigad of Hebrew University began to excavate the site. They uncovered an almost complete mosaic on the floor of an ancient synagogue. When it was exposed, the mosaic measured 28 meters long (91.8 feet) and 14 meters wide (45.9 feet).

In the square panel of the Beth Alpha mosaic was a zodiac with 12 symbols, surrounded by four female figures at the corners, representing the seasons of the year. (Credit: Art Resource, NY)

In the center, a man is pictured driving a four-horse chariot through the heavens. He represents the annointed of the High God whose symbol was the sun. Among the ancient Horite Hebrew, the High God was said to have a son who rode his solar barque or solar chariot. This explains why rays of the sun radiate from the man's head.

Similar zodiacs with solar symbolism have been found in nunerous synagogues, testifying to the importance of solar symbolism in Judaism. The Jewish Sun blessing (Birka Hachama) is performed every 28 years.

Related reading: Solar Symbolism Among the R1 Peoples; Jewish Worship, Pagan Symbols; Zodiacs in Synagogues; Solar Imagery of the Proto-Gospel; The Sun and Celestial Horses; Astronomical Ceiling Diagrams

Judaism is Not the Faith of Abraham

Alice C. Linsley


The Apostle Paul wrote a great deal about the Messianic Faith and how it is expressed in the promises made to Abraham the Hebrew. Paul stresses that those who follow Jesus Messiah have been made partakers of those ancient promises (Galatians 3:7-9). He exposes as a false teaching the Judaizers' insistence that the Messianic Faith requires adherence to the laws of Judaism.

Many misconceptions surround the person of Abraham. He is not the founder of Judaism. He was not a Jew. He is identified as "Hebrew" in the Bible and the Hebrew were a caste of priests and rulers with deep roots in antiquity. The English word Hebrew and its variants 'Apiru, Abru, Hapiru, Habiru, appear in texts that date to before Abraham's time. Abraham's faith was received from his Hebrew ancestors. The oldest known site of Horite Hebrew worship at Nekhen dates to 4000 BC, about 2000 years before Abraham.

Many people think that Christianity emerged out of Judaism, but the core belief of the Messianic Faith is that the son of God would take on flesh, be sacrificed, and rise again. This belief was already evident among Abraham’s Horite Hebrew people before 3000 BC. They believed in God Father (Ra or Ani) and God Son (Horus or Enki). Jews reject the very idea that God has a son. Yet the Scriptures say that it is impossible to be saved unless one believes that Jesus is the son of God (Genesis 3:15; Proverbs 30:4, Hosea 11:1; Luke 1:35; John 3:14-17; John 6:40; John 6:69-70; John 20:31; 1 John 5:13). This is why the Apostle Paul speaks of believers being grafted into Abraham, not Judaism. Judaism is not the faith of Abraham the Hebrew.

In Galatians 3, he identifies Abraham’s Seed as Jesus Messiah. In verse 29, Paul explains, “If you belong to Christ, then you are Abraham’s descendants, and heirs according to the promise” made to Abraham.

The Bible provides a great deal of significant anthropological data about Abraham the Hebrew. It also provides information that enables us to identify Abraham's territory between Hebron and Beersheba. In Abraham's time, this region was ruled by the Horite Hebrew and was called Edom. The Greeks called it Idumea, meaning “land of red people.” You will recall that Esau of Edom is described as red, and David, who had Edomite blood, also is described as ruddy or red.

Some of the Horite Hebrew rulers of Edom are listed in Genesis 36 (shown on the diagram above). The great antiquity of the Horite Hebrew of Edom is verified in Genesis 36:31, “These are the kings who ruled in the land of Edom before any king ruled over the Israelites.”

The Messianic tradition upon which the Church stands is revealed in the Bible. It is the tradition of the Horite Hebrew who believed in God Father and God Son. The Horite Hebrew are called “Horim” by Jews, which means parents or ancestors. Jesus lived in a Jewish context which did not recognize him as the fulfillment of the expectations of the Horim. This is because by Jesus’ time, Judaism was only tangentially related to the faith of Abraham.

Certainly, early Christian worship was patterned on the synagogue, with scripture readings, prayers, homilies, and days of feasting and fasting. The east-facing altar is patterned on the Horite Hebrew temple, as are church furnishings such as the tabernacle and the lamp. However, Christianity alone affirms that Messiah is the Son of God. Judaism and Islam reject the very idea that God has a son.

Judaism is the elaboration of rabbinic thought over 3000 years, and though it claims Abraham as its founder, Abraham was not a Jew. Prominent Jews readily admit this.

Rabbi Stephen F. Wise, former Chief Rabbi of the United States, wrote: "The return from Babylon and the introduction of the Babylonian Talmud mark the end of Hebrewism and the beginning of Judaism." This break came at least 1300 years after the time of Abraham the Hebrew.

For Jews, the greatest authority is the Talmud. Consider SUNY professor, Robert Goldberg’s explanation: “The traditional Jew studies Talmud because it communicates ultimate truth—truth about God, truth about the world, and most important, truth about how God wants the holy community of Israel to live.”

The Rabbis are trained in argumentation and the Talmud is a record of their disputations. One drawback is the tendency of the rabbis to debate minutiae and esoteric matters. Over time the Messianic Faith of Abraham - the main thing - became peripheral. The Talmud came to be of greater authority than the Hebrew Scriptures.

The Talmud encourages this. Consider this Talmudic exhortation: “My son, be more careful in the observance of the words of the Scribes than in the words of the Torah." (Talmud Erubin 21b), and this: "My son, give heed to the words of the scribes rather than to the words of the law." This also, "He who transgresses the words of the Scribes sins more gravely than the transgressors of the words of the Law." (Sanhedrin X, 3 f.88b)

In a 2007 NOVA interview Rabbi Shaye Cohen (Professor of Hebrew Literature and Philosophy at Harvard) admitted that Abraham was not a Jew, and he explains that, nevertheless, the narrative of Judaism presents him as the first Jew as a place to start. In other words, the narrative of Judaism ignores the biblical data about Abraham’s ancestors in Genesis 3, 4, 5, 10 and 11. It is in those early chapters that we find the anthropologically significant data about the origin of the Messianic Faith among Abraham’s ancestors.

Related reading: The Hebrew Were a Caste; The Substance of Abraham's Faith; Where Judaism and Christianity Part Ways; The Social Structure of the Biblical Hebrew; Hebrew, Israelite, or Jew?; The Earliest Known Site of Horite Hebrew Worship; Another Look at Genesis 3:13-15