The Early Life of Paul the Apostle (Part 2)

Advancements in Judaism

     In making a case against judaizing opponents, Paul describes his Jewish heritage by listing seven personal advantages – the first four were inherited and the last three were chosen by conviction: “[as to] circumcision, on [the] eighth day, of [the] nation of Israel, of [the] tribe of Benjamin, a Hebrew of Hebrews; according to [the] law, a Pharisee; according to zeal, persecuting the church; according to righteousness under [the] law, blameless” (Phil. 3:5-6).¹

     This is reminiscent of his rhetorical response in 2 Cor. 11:22, where the first three questions asked and answered imply the Jewish heritage of his adversaries: “Are they Hebrews? I also. Are they Israelites? I also. Are they descendants of Abraham? I also.” While these three designations are interrelated, they may respectively be descriptive of the Hebrew culture (as opposed to Hellenistic),² Israelite nationalism (as opposed to diaspora),³ and Abrahamic bloodline (as opposed to a proselyte).⁴

     Similarly, the defense Paul makes to the Philippians includes being “of the people of Israel” and “a Hebrew of Hebrews.” H. A. Kent observes that the apostle “may have meant he had no mixed parentage but was of pure Jewish ancestry from both parents. The phrase may also refer to his linguistic and cultural upbringing, which involved the Hebrew and Aramaic languages (in distinction from that of the Hellenist Jews), even though he had been born in the Diaspora (Acts 6.1; 22.2, 3)” (Expositor’s Bible Commentary 11:139). The self-portrayal actually begins with the fact that he was circumcised on the eighth day, a prelude to and reinforcement of the adjoining descriptions. Circumcision on the eighth day after a Jewish male’s birth was the physical sign of God’s covenant with Abraham’s descendants (Gen. 17:10-13; Lev. 12:3). Paul is not a convert to Judaism who received the rite of circumcision later in life (Acts 2:10; 13:43; cf. 16:3); he has been a member since infancy.

     More specifically he is “of the tribe of Benjamin.” Benjamin was the youngest son of Jacob (with his favored wife Rachel), and the only one of his sons born in the Promised Land. The tribe of Benjamin provided many valiant warriors to Israel’s army (cf. Hos. 5:8), as well as Israel’s first king (1 Sam. 9:1-2) – from whom Paul’s Jewish name Saul was likely derived.⁵ Only the tribe of Benjamin stood with Judah when the kingdom divided (1 Kings 12:20-21; cf. Ezra 4:1), and Mordecai was also a Benjamite (Esther 2:5). J. S. Howson comments, “How little was it imagined that, as Benjamin was the youngest and most honoured of the Patriarchs, so this … child of Benjamin [Paul] should be associated with the twelve servants of the Messiah of God, the last and most illustrious of the Apostles!” (The Life and Epistles of St. Paul 36).

     In addition to what he had inherited, Paul adds, “as to the law, a Pharisee.” The name “Pharisee” [Φαρισαῖος] comes from a Semitic root meaning “the separated ones, separatists …. It was the purpose of the Pharisees to take the pattern of the pious Israelite as established by the scribes, and to put it into practice as nearly as possible” (BAGD 853).⁶ They were a prominent Jewish sect who exercised significant influence among the people of Israel during the time of Christ and his apostles. They are probably best remembered for their antagonism against Jesus, although not all Pharisees or pharisaic tendencies were bad. Since they correctly acknowledged God’s power to raise the dead (Acts 23:6-8; 26:5-7), they were prime candidates for the gospel. Many of them did become Christians (Acts 2:41; 15:5), the most notable of whom was Paul himself (Acts 23:6; 26:5).

     The recounting continues: “as to zeal, a persecutor of the church,” having done so with a clear conscious (Acts 23:1; 24:6), firmly believing he was doing God a favor (Acts 26:9). “To his mind, this new movement posed a more deadly threat to all that he had learned to hold dear …. Paul was characterized, on his own confession, by a superabundance of zeal – which, indeed, he never entirely lost” (F. F. Bruce, Apostle of the Heart 51). Even though the apostle was a firm believer in God’s grace and forgiveness (Eph. 1:7; 2:8; Col. 1:14), he never forgot about his sinful past (Acts 8:1-3; 9:1-2, 21; 22:4-5, 19-20; 26:10; 1 Cor. 15:9; 1 Tim. 1:13), using it as a motivator to serve the Lord with even greater diligence (1 Cor. 15:9-10).

     As a devout Pharisaic Jew, Paul’s “righteousness under the law” was “blameless.” The noun “righteousness” [δικαιοσύνη] means “uprightness, justice, to judge justly” (BAGD 196), and he had followed the Mosaic law so closely, he exceeded many of his contemporaries (Gal. 1:14; cf. Acts 22:3; 26:4-5). The fundamental distinction is “between external conformity to the law in areas where men can judge and inflict legal penalties, and the perfect spiritual conformity to it that God alone can truly assess, and by which no one will be justified [cf. Gal. 2:16; 3:11]” (H. A. Kent, Expositor’s Bible Commentary 11:140, emp. in the text).

Conversion to Christ

     Paul is first introduced in the biblical narrative as “a young man” [νεανίας] named Saul (Acts 7:58), probably in his mid- to late-30s. Being from Tarsus of Cilicia, he may have been connected with fellow Cilicians to the synagogue of the freedmen in Jerusalem, where the dispute with Stephen began (Acts 6:9; 7:58). He went on to lead a violent persecution against the Jewish church from Judea to Syria, targeting both men and women (Acts 8:3; 9:2; 22:4), involving threats, arrests, imprisonment, forced blasphemies, beatings, and death (Acts 8:1-3; 9:1-2, 13, 21; 22:4-5, 19; 26:9-11).

     Paul was then converted to Christ in Damascus of Syria (Acts 9:1-19; 22:6-16; 26:12-20). If the “fourteen years” of Gal. 2:1 are counted consecutively from Paul’s previous visit to Jerusalem (Gal. 1:18-19), which had been three years following his conversion (Gal. 1:15-16), the year of his baptism was approximately three years after the church was established, i.e., the year 33.⁷

     After his conversion, Paul spent the first three years of his Christian life in the Syrian city of Damascus and the adjoining country of Arabia (Acts 9:3-19; Gal. 1:15-18), although the biblical record does not indicate for how much of the three years he spent in either place. Arabia was the Roman name of the Nabatean kingdom, ruled for approximately forty-eight years (9 BC – AD 40) by King Aretas IV, mentioned by name in 2 Cor. 11:32.⁸ During the Middle Nabatean period (30 BC – AD 70) its boundaries fluctuated but would have included what is today known as the Sinai, the Negev, the east side of the Jordan Valley, much of Jordan, and part of Saudi Arabia (cf. Gal. 4:25). At times it incorporated the cities of the Decapolis and Damascus, and Paul probably did not venture far from Damascus during his time in Arabia. 

     He was in Damascus at least twice during this time: (a) when he was converted to Christianity (Acts 9:8-19), and (b) when he returned from Arabia (Gal. 1:15-17). His initial departure was prompted by a Jewish plot to kill him (Acts 9:23-25), and his second departure was instigated by the governor of Damascus desiring to arrest him (2 Cor. 11:32-33). On both occasions Paul escaped by being let down in a basket through the city wall. Whether he (as a young Christian) went to Arabia for a period of isolation and renewal or as a missionary, the biblical record does not say. Neither does it indicate for how much of the three years he was there. But in view of his preaching Christ almost immediately after his conversion (Acts 9:20-22) and subsequently arousing the disfavor of the Nabatean king (2 Cor. 11:32), missionary activity seems likely.

     Afterwards (ca. 36) Paul spent fifteen days with Peter in Jerusalem (Gal. 1:18) before moving back to Tarsus (Acts 9:30). The first gentiles became part of the Christian movement sometime between 36 and 42 (Acts 10:1–11:18), and around the year 42 Saul joined Barnabas in Syrian Antioch, where they labored for a year. Then they traveled to Jerusalem with relief aid around 43 in conjunction with the famine of 44 (Acts 11:25-30). Herod Agrippa I died in early March 44 (Acts 12:23; Josephus, Ant. 19.8.2).

     Commenting on 2 Cor. 11:23-33, P. E. Hughes notes, “the catalogue of Paul’s sufferings which commences at this point (vv. 23 to 33) contains the mention of many experiences which are not recorded in the Acts of the Apostles, and therefore serves to remind us of how little we really know of the biographical details of his apostolic ministry. The book of Acts, indeed, was not written for the purpose of recounting the lives and achievements of men, albeit apostles, but in order to draw attention to the sovereign activity of God the Holy Spirit in the founding and expansion of the Christian Church” (Second Corinthians 406).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² The first time the word “Hebrew” (Heb. עִבְרִי, Greek Ἑβραῖος) occurs in scripture, it is applied to Abram (Gen. 14:13). It is then employed as a designation for his descendants through Isaac and Jacob (Gen. 40:15) and also for their language (1 Kings 18:26). This term is most often used to distinguish the Israelite people from other nations (Ex. 1:19; 2:11; 1 Sam. 4:9; etc.), and also applies to the Aramaic-speaking Jews of Palestine in contrast to Hellenistic Jews (Acts 6:1; 9:29). The origin of the name is uncertain. It may have been derived from one of Abraham’s ancestors, Eber (Gen. 11:16). Those who came to be known as the Hebrews descended from Shem, who is called “the father of all the children of Eber” (Gen. 10:21). Another possibility is that the designation is linked to a similar noun meaning “the region or country beyond,” referring to Abraham’s former homeland beyond the Euphrates (Josh. 24:2-3). It has also been suggested that the word is derived from a verb meaning “passing through” and came to describe Abraham and his descendants as sojourners (cf. Heb. 11:13).

     ³ The name “Israel” (Heb. יִשְׂרָאֵל, Greek Ἰσραήλ) means “Prince of God” and was first given to Jacob (Gen. 32:28; 35:10), then later used to designate Jacob’s descendants (Josh. 3:17). When the nation divided, the northern kingdom was called Israel in contrast to the southern kingdom of Judah (1 Kings 15:9). After the Babylonian exile, the united kingdom again carried the name Israel (Ezra 6:16).

     ⁴ The only usage of the term Ἰουδαίοι (“Jews”) in 2 Corinthians is in reference to antagonists (11:24).

     ⁵ Acts is the only NT document where the Jewish name “Saul” is used for the apostle (see BAGD 742).

     ⁶ The Pharisee sect originated during the inter-testamental period, emphasizing religious purity in opposition to Hellenized Jews. They were distinguished from the Sadducees by their commitment to the entire Torah and belief in resurrection, angels, and spirits (cf. Acts 23:8). 

     ⁷ Jesus was born in the days of Herod the Great, about two years before Herod died in the spring of 4 BC (Matt. 2:1-6, 14-19). The dating of Christ’s birth six years “before Christ” is due to the miscalculations of the 6th-century Roman monk Dionysius Exiguus, upon which our current system of dating is based. The ministry of John the baptizer began in the 15th year of Tiberius Caesar’s reign (ca. 26/27), and Jesus began his ministry sometime after when he was “about” 30 years of age (Luke 3:1, 23). The word “about” suggests that he was not exactly 30 but probably older. The ministry of Jesus incorporated at least three and probably four Passovers (John 2:13; [5:1]; 6:4; 12:1), thus about three to three-and-a-half years. Pontius Pilate was prefect of Judea during the years 26-36 (Luke 3:1; 23:1). Jesus was crucified “the Preparation Day of the Passover” (John 19:31) and resurrected on the third day after his death; the Passover was on the 14th day of the first Jewish lunar month (Ex. 12:6), and the church was established fifty days later on Pentecost (Lev. 23:16; Acts 2:1-47).

     ⁸ Phasaelis, the daughter of King Aretas IV, was at one time married to Herod Antipas, the son of Herod the Great and tetrarch of Galilee and Perea from 4 BC to AD 39. But Antipas divorced her in order to marry Herodias, who had previously been married to his half-brother Philip I (see Josephus, Ant. 18.5.1, 4), and then he beheaded John the baptist when he opposed this unlawful union (Matt. 14:3-12; cf. Luke 3:19-20; 9:9).

Related Posts: Paul's Early Life Part 1, What did Paul do in Arabia?, Paul's Apostleship

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Balance in Outreach

     What do you get when you combine two uneducated fishermen and a crippled beggar? Very little of any consequence from the world’s perspective. But when Jesus is added to the mix, a powerful force emerges that significantly impacts the lives and destinies of multitudes.

     It was early summer AD 30, about 3:00 in the afternoon, as a couple of unimposing Galileans headed toward the Jewish temple in Jerusalem. Reaching the beautifully ornamented gate on the eastern side of the compound, they encountered a lame man requesting financial assistance. Beyond his physical disability and poor economic state, however, his greatest need was the spiritual condition of his immortal soul.

     Although nothing of any monetary value was available to share at the time, there was something worth so much more. “In the name of Jesus Christ of Nazareth,” the beggar was told, “rise up and walk” (Acts 3:6 NKJV). “Immediately,” the record states, his feet and ankle bones were strengthened, and for the first time in over four decades he was able to stand on his own. Not only that, he began to walk and to leap in the air, entering the temple praising God (vv. 7-11). As a crowd soon gathered, the pair of evangelists recognized a golden opportunity to share good news and spent the next several hours teaching these eager listeners about the crucified and risen Lord (vv. 12-26). By evening, before antagonists could interrupt the evangelistic campaign, multitudes had been won to Christ (4:1-4).

     The two apostles were then taken into custody and the next day brought before the Jewish High Court. Since Jesus had stood before these very same adjudicators just a few weeks earlier, and considering what eventually happened to him, John and Peter were almost certainly on trial for their lives. Yet remarkably they regarded this as another opportunity to proclaim the message of Christ, concluding their address with the challenging words: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (vv. 5-12).

     “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (v. 13). How did these officials know that the two defendants had been with Jesus? Perhaps they had been seen in his company during his earthly ministry. More likely it was because they were exhibiting the same confidence, conviction, and courage that Christ himself had only recently demonstrated before this court. Jesus had made a lasting impression on these simple fishermen, and it showed!

     But Peter and John were not the only ones appearing before the Sanhedrin that day. The greatest testimony presented on this occasion was not anything spoken by either of these preachers. “And seeing the man who had been healed standing with them,” the accusers “could say nothing against it” (v. 14). Someone else who had been immeasurably impacted by the Lord was “standing up” for Jesus!

     When demands were then made that there be no more teaching in Jesus’ name, the two apostles defiantly issued this response: “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard” (vv. 19-20). Apparently these ill-treated disciples were so committed to Christ and so convicted by his message that they simply could not be silent.

     After being further threatened and then released, they rejoined their companions, and the first thing they all did together was pray. Surprisingly they did not ask God to take away the hardships or to make their lives easier. Understanding that tribulation is an inevitable reality when living for Christ in an imperfect world, they dutifully implored: “Now, Lord, look on their threats, and grant to your servants that with all boldness they may speak Your word” (v. 29). Doing the Lord’s will, even in the face of adversity, was a priority for these godly servants, and their selfless appeal was answered (v. 31).

     What can we learn from the events recorded in Acts 3–4 to help us achieve and maintain balance in our evangelistic efforts? At least three central points are worthy of our consideration.

Be Truly Converted to Christ

     How seriously do I take my Christianity? Do the people in my life know me primarily as a member of the Lord’s church, or is it in other capacities that I am principally recognized? Is being a Christian something I merely profess but do not genuinely practice? Is it something I engage in only once, twice, or perhaps three times a week? Is my level of commitment and Bible knowledge any greater now than when I first obeyed the gospel, or am I slowly regressing toward spiritual stagnation?

     To be truly converted to Christ means that one’s life has been significantly and observably transformed. It was obvious that Jesus had made a considerable impact on Peter and John, rendering them incapable of keeping quiet about the gospel message (Acts 4:13, 20). And these inspired men expected the same response from other converts (cf. 1 Pet. 1:13-25; 2:1-25; 3:13-17; 4:1-19; 1 John 1:3; 2:6; 3:1, 10, 18-24). If observers see little or no difference in the attitudes and behaviors of one who has been baptized into the body of Christ, something is terribly wrong.

     Years ago as I was preparing to move overseas as a first-time missionary, a lady from my home congregation tried to dissuade me, saying, “But we need you here.” I replied: “You and many other Christians are already here to do the Lord’s work; if I don’t take the gospel overseas, who will?” The excuses that followed made it apparent that this professing Christian was satisfied letting someone else do the Lord’s work where she lived, while countless souls around the world remained in spiritual darkness.

     The Bible says concerning the Lord’s people that Christ dwells in our hearts through faith (Eph. 3:17). Since Jesus brings with him the burden of a lost and dying world (Luke 19:10; 1 Tim. 1:15), he simply cannot reside within us if there is no room in our hearts for that burden. For the congregation comprised of members who possess the mind of Christ, evangelism is a top priority, and there are no debates about whether or not outreach programs are to be included in the budget or if the focus of our soul winning is to be local or abroad.

Pray Selfless, Evangelistic Prayers

     When Peter and John returned to their comrades, they promptly gathered to pray (Acts 4:23-30). But unlike some of the prayers that we tend to offer, bursting into heaven with a long list of petitions and self-concerns, the apostles first took the time to praise and acknowledge God for who he is and for all that he has done (v. 24). Though they were facing severe maltreatment, their chief concern was for the success of the Lord’s cause as they asked for boldness to continue spreading his word (v. 29).

     While our heavenly Father most certainly wants our requests to be made known to him (Phil. 4:6), these must surely include the accomplishing of his will. We ought to regularly pray for the lost souls in our lives, including family, friends, co-workers, school-mates, and neighbors. We should also entreat the Lord for opportunities to share our faith with them. We need to be praying for the evangelistic endeavors of our home congregation and for the missionaries and mission efforts we support. From personal experience I can say without reservation that one of the most encouraging things that can ever be said to a missionary consists of five simple words: “I am praying for you.” Our God and his perfect will must always be at the center of our thoughts, prayers, and activities.

Put Prayers Into Action

     Peter and John and their companions, having prayed for boldness to speak God’s word, “spoke the word of God with boldness” (Acts 4:31). As Jesus was preparing to send out thirty-five pairs of missionaries, reminding them of the magnitude of the harvest and scarcity of workers, he declared: “therefore pray the Lord of the harvest to send out laborers into His harvest” (Luke 10:1-2). And having exhorted these disciples to pray, the very next word from his lips was “go.”

     The Lord’s people are often the very instruments through which prayers are answered. It does little good to pray for the hungry if we are unwilling to supply food (Matt. 25:42). How will orphans and widows realistically be helped in their affliction if we pray for them without practicing pure and undefiled religion before God (Jas. 1:27)?  Will it serve any useful purpose to pray for our lost neighbors if we refuse to share with them the sacred message that has the power to save their souls (Jas. 1:21)? Undoubtedly if we pray daily and fervently for those in our lives who are estranged from God, for opportunities to share God’s word with them, and for courage and wisdom to take advantage of these opportunities, it will be nearly impossible to just sit back and remain idle.

     Perhaps we are not taking the world for Christ because too much of our resources are tied up in the local work, which unfortunately has become necessary to compensate for the lack of involvement of a large percentage of those who profess to follow Jesus. If members of the Lord’s church are truly converted to him and are eagerly engaged in evangelistic praying and putting these prayers into action, then local evangelism takes care of itself. This in turn frees up more of our resources to be utilized in taking the gospel beyond the borders of our immediate environs.

     Let us be truly converted to Jesus, and pray selfless, evangelistic prayers, and then put our prayers into action. Only then will we achieve balance in our outreach, and only then will our purpose in God’s kingdom be fulfilled.

--Kevin L. Moore

*This is an abbreviated and modified version of the article published in Balance in an Unbalanced World: the 34th Annual Lectureship of ETSPM, ed. James Meadows (Knoxville, TN: ETSPM, 2008): 212-20.

Related Posts: Ministerial Balance Part 1

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Pauline Amnesia

     Having recounted the names of certain individuals he had personally baptized at Corinth, Paul candidly admits, “I do not know whether I baptized any other” (1 Corinthians 1:16b NKJV). Despite his vital contribution as an apostle of Christ and the divine inspiration that guaranteed the inerrancy of his writings, evidently Paul was not omniscient. Yet his inability to remember reveals something even more notable. It appears that the apostle did not deem it necessary to keep a personal record of all the people he won to the Lord. Why is this significant?

     Paul clearly understood the importance of baptism, as seen in his own experience (Acts 9:18; 22:16) and teaching (Romans 6:3-5; Galatians 3:26-27). However, it seems that whenever possible he refrained from immersing converts himself to avoid the kinds of problems exhibited at Corinth (1 Corinthians 1:10-17). Understandably he would not want to leave the impression that he was baptizing in his own name or that the ones he immersed could somehow feel superior to those baptized by someone else. Paul’s priority was to proclaim the gospel, which necessarily included instruction on baptism (1 Corinthians 12:13; 15:1-5; Acts 18:8), and when people responded to the message he preached, the responsibility of baptizing was apparently delegated to others.

     Paul’s lack of recall illustrates his conscientious desire to give glory to God. He was never heard saying, “This is what I have accomplished in my work,” or “I baptized this many people during our recent campaign.” The reports of the humble missionary were consistently about what God has done (cf. Acts 14:27; 15:4; 21:19). The apostle certainly had a crucial role to play and he worked diligently in the Lord’s service, but he was always willing to acknowledge his own limitations and his firm conviction that it is “God who gives the increase” (1 Corinthians 2:1-5; 3:5-7).

     Preachers, missionaries, and all other Christians need to learn to speak in the passive voice. Rather than saying, “I taught and baptized so and so,” or “I have baptized this many people this year,” wouldn’t it be better to simply announce, “So and so was baptized,” or “This many people have obeyed the gospel,” or “God has added this many souls to his church in our area this year!” The customary approach of Paul was to take the emphasis off the teacher and off the baptizer and to place it on the divine message and those responding to it. In so doing the Lord is glorified.

     If asked, "How many souls have you helped bring to Christ?," how wonderful it would be if every member of the Lord’s church could honestly say, “I don’t know.” This would indicate that we were all fulfilling our evangelistic duty, that countless souls were being won to the Lord, and that credit for the conversions was exclusively given to God. It is admittedly a great honor to serve Christ and to minister to people and to be used as the Lord’s instrument, but when souls are saved through (despite!) our humble efforts, let us rejoice in what God has accomplished.

     While the church may not be entirely where she ought to be in fulfilling the Great Commission (but praise God for all the good works that are being done!), we as individual disciples can at least work on our attitudes, perspectives, and involvement. May we all be so devoted to the Lord’s cause that we develop “Pauline amnesia” and give the glory to the One to whom it is due.

--Kevin L. Moore

Related Posts: The First Missionary Journey, And With Many Other Words

Related Articles: George Jensen's "Food for Thought" (Part 2)

One of the Worst Things About Hell

      About fifteen centuries before Christ, the Israelites were led into the Sinai Wilderness where they received the Law of Moses. Included in these guidelines were prohibitions against following after false gods, particularly Molech (Leviticus 18:21; 20:2-5). Molech was an Ammonite deity served by burning children alive as human sacrifices. When I read these regulations, I can’t help but wonder why God’s people, or anyone else for that matter, would have to be told not to do this! But the Lord, in his infinite wisdom and foreknowledge, determined that it was necessary for such warnings to be issued.

     After four decades in the wilderness, when the Israelites entered, conquered, and inhabited the land of Canaan, the territory was divided among the twelve tribes. Within Judah’s allotment the city of Jerusalem was established, to the west of which was a valley called ben Hinnom or the Valley of the Son (or Children) of Hinnom (Joshua 15:8; 18:16). For the next five centuries Israel thrived in the Promised Land, reaching the pinnacle of her national glory under the leadership of King David and on into the reign of his son Solomon.
The Downfall
     Unfortunately Solomon was not the man after God’s own heart that his father was (1 Kings 9:4; 11:4), and among his numerous transgressions was the setting aside of a place of worship for Molech (1 Kings 11:7). It is unlikely that Solomon ever envisioned the horrific atrocities that would occur once these flood gates were opened, but within the next couple of centuries Solomon’s own descendants were offering their children to Molech as burnt sacrifices (2 Chronicles 28:1-3; 33:1-6). Fifty years ago, at least among most civilized nations, who would have imagined that the mass killing of unborn babies in government-financed abortion clinics would be approved by society’s mainstream and demanded as an intrinsic right of pregnant mothers?!
     The place where the Jews committed these abominations was called Topheth in the Valley of Hinnom (Jeremiah 7:31). The name Topheth is believed to have come from the Hebrew toph (meaning "drum"), seeing that drums were used to drown out the torturous cries of the burning children. As God’s Law was ignored and neglected for generations, such heinous sins became commonplace among the Jewish people.
The Restoration
     Then around 622 BC, when the Book of the Law was rediscovered in the temple, King Josiah set forth to bring about repentance and to restore pure religion. Among his many reforms was the defilement of Topheth in the Valley of Hinnom (2 Kings 23:10), desecrating the hallowed place with unclean things to render it unfit for any kind of religious activity. From that time onward the valley became a refuse dump for putrid waste, rotting animal carcasses, decaying corpses of executed criminals, and all manner of filth. It was a place where fires burned continually in the futile attempt to deplete the amassing mountains of garbage and to mask the horrid stench.
The Object Lesson
     Fast forward to the time of Christ. In Mark 9:42-48 three times the Lord graphically emphasizes the importance of ridding oneself of whatever leads to sin in order to avoid ending up in the place he describes as Gehenna (Greek geenna). While this term is rendered in most English versions as "hell," it is derived from the Aramaic Gēhannā and its Hebrew equivalent Ge Hinnom, meaning "Valley of Hinnom." Similar to picturing heaven with the most beautiful and precious things known to man (e.g. Revelation 21:11-21), the Lord portrays the destination of the wicked with imagery familiar to his listening audience. The most disgusting place imaginable was the rubbish dump outside of Jerusalem, with its decomposing cadavers covered in maggots ("where their worm does not die") and its perpetual smoldering ("and the fire is not quenched").
     Other biblical descriptions of hell include, "eternal destruction from the Lord’s presence" (2 Thessalonians 1:9); "furnace of fire" (Matthew 13:42a, 50a); "outer darkness" (Matthew 8:12a; 25:30a); "the wailing and the gnashing of teeth" (Matthew 8:12b; 13:42b, 50b; 25:30b); "everlasting fire/punishment" (Matthew 25:41, 46); "vengeance of eternal fire" (Jude 7); "tormented in fire and sulphur," "the smoke of their torment forever and ever goes up," "no rest day and night," "the lake of fire burning with sulphur," and "tormented day and night forever and ever" (Revelation 14:10-11; 19:20; 20:10, 15).¹ As horrible and as terrifying as these images seem, there are other despicable things about hell not specifically mentioned in scripture but certainly implied.
One of the Worst Things About Hell
     One of the worst things about hell is that it is a place where there are no children. In fact, both before and after Christ’s warning about Gehenna (Mark 9:43-48), children were the topic of discussion. In Mark 9:33-37 Jesus teaches his disciples an important lesson about meekness and humility by taking a small child in his arms and saying, "Whoever receives one of these children in my name receives me; and whoever receives me, not only receives me but the one having sent me." Then in Mark 10:13-16 the Lord seizes another opportunity to impart a similar object lesson. Upset by the disciples having rebuked certain ones for bringing young children to be blessed by him, Jesus says, "Let the children come to me, and do not prevent them, for of such is the kingdom of God. Truly I say to you, whoever does not receive the kingdom of God as a child, by no means will enter into it."
     The Lord obviously considers children to be the epitome of spiritual purity, innocence, humility, eagerness to learn, receptivity, trust, and among the best examples of what it means to be nonjudgmental. During the Croatian War of Independence in the early 1990s, there was a television commercial depicting two boys in a room (a Croat and a Serb) sitting on either end of a sofa. It didn’t take long for the youngsters to start looking at each other, then talking and moving closer together, and finally laughing and playing together. By the end of the one-minute scene they were the best of friends, while their adult family members and neighbors were at war. No further comment necessary.
Applying the Lord's Perspective
     I have always loved children. But when my wife and I had our own, it gave me a whole new perspective. Most of us understand the joy that comes into a family when a child is born or adopted (cf. Luke 1:14; John 16:21). As we "receive the kingdom of God as a child," are we not to be harbingers of joy? (John 15:11; 16:24; 17:13; Acts 8:8, 39; 15:3). There is nothing more peaceful than a sleeping baby. I remember all the stress and anxiety in my life disappearing whenever I held one of my infant daughters as she slept. "Blessed are the peacemakers" (Matthew 5:9; cf. Romans 12:18; Hebrews 12:14). We also learn patience from our little ones. Most parents have to admit that we are much more patient now than before we had kids. While the Bible tells us to be patient (1 Corinthians 13:4; 1 Thessalonians 5:14), our children teach us to be patient (see Love is Patient).
     What about crying babies and noisy youngsters in the worship assemblies? I must confess that I am more sympathetic and less distracted now than I was before having my own kids. I really appreciate conscientious parents who understand the importance of nurturing their children in the training and admonition of the Lord (Ephesians 6:4). What an encouragement to see entire families (little ones included) regularly attending church services. We could probably have a quieter environment with fewer disturbances if we banned all the children from coming to church, but I’m pretty sure the Lord would not approve of such an alternative!
Conclusion
     "And [God] will wipe away every tear from their eyes, and death will be no more, neither sorrow, nor crying, nor pain . . . . But as for the cowardly, unbelieving, detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars, these will have their part in the lake burning with fire and sulphur, which is the second death" (Revelation 21:4, 8).
     Heaven will be filled with children, including all those sacrificed to pagan gods, all who have been slaughtered in abortion clinics, all who have been stillborn, and all who have died from accident, sickness, or abuse. Yes, heaven will be full of children, but not a single one will be in hell. Where do you want to spend eternity?
–Kevin L. Moore

Endnote:
       ¹ Scripture quotations in English are the author’s own translation.

Related Posts: Psa 137: Murdering Babies?

Related articles: Stan Mitchell's Is there a Hell?, Ben Giselbach's Going to Church is an Act of High Treason, Jack Wilke's Abortion is Anti-Science, Kyle Butt, Satan isn't the Ruler of Hell

Image Credit: http://www.logianalytics.com/blog/logi-analytics-excel-hell-is-no-joke

Ancient Terrorists

       In recent years International News has been dominated by the violent turmoil throughout North Africa and the Middle East, particularly in relation to the so-called "Arab Spring." Authoritarian regimes have been challenged and tyrannical dictators have fallen, while others remain defiant and oppressive. One can never underestimate the passion and determination of an oppressed people who long for civil rights and freedom. But rebellion, militancy, and even terrorism are nothing new, especially in the ancient Near East.

      In the 4th century BC, the inhabitants of Judea surrendered to the armies of Alexander the Great and were begrudgingly absorbed into the rapidly expanding Grecian Empire. When Alexander died and his conquests were divided into four smaller kingdoms, the Palestinian Jews were afflicted by the Ptolemies of Egypt to the south and by the Seleucids of Syria to the north. In the 2nd century BC, while Judea was under the control of the Seleucids, the ruler Antiochus IV Epiphanes fiercely reacted to an attempted coup by attacking Jerusalem, pillaging the temple, erecting altars to Greek gods, and banning Jewish scriptures, sacrifices, feasts, and circumcision. The corresponding Jewish revolt, led by Judas Maccabeus, finally broke the power of the Seleucids and restored freedom and independence to Judea . . . . for a time.
      Not long after the Jews had wrenched free from Syrian rule, their territory was gradually seized by the growing Roman Empire. Herod the Great was appointed by Rome as king of Judea in 37 BC, and he gained control of the region by force of arms and ruled as a friend of Rome for over three decades. Judea was established as a Roman province in AD 6, a military governor (procurator) was stationed there, and the residents were then required to pay taxes to the Roman government. The Jewish people had gone from an autonomous, self-governing nation to the occupation and control of a foreign power. This is the world that Jesus knew.
      It was in this context that the Zealot movement was born. The Zealots were the ones responsible for instigating the Jewish revolt of AD 66, provoking the brutal response of the Romans that resulted in the demolition of the Jewish temple and the city of Jerusalem in AD 70. Some historians classify the Zealots as a separate Jewish sect, whereas others consider them to have been an extreme wing of the Pharisees. They were zealous for Jewish sovereignty, promoted insurrection and violence against the pagan occupiers, and engaged in assassinations and armed conflict. They typically targeted Romans or representatives of Rome, while the Sicarii, named after the small daggers (sicai) they used, also turned against fellow-Jews suspected as apostates or enemy collaborators.
      With this background in mind, we can more clearly understand the words of Jesus in Matthew 11:12: "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force" (NKJV). We can also appreciate the dilemma the Pharisees and Herodians attempted to create for the Lord by asking him whether or not it was lawful to pay taxes to Caesar (Matthew 22:17). They apparently assumed, in this volatile environment, that whatever answer he gave would have incited the fury of either the Romans or the Zealots against him.
      There are a number of New Testament characters who seem to have been involved in the Zealot movement, including Theudas, Judas of Galilee, and an unnamed Egyptian (Acts 5:36-37; 21:38). Barabbas, the criminal who was pardoned from execution instead of Jesus, appears to have been included among these political extremists, seeing that he and his fellow rebels "had committed murder in the rebellion" (Mark 15:7; cf. Luke 23:19, 25).
      Some of the Zealots even found their way into the Christian movement. One of the Lord’s personal disciples, Simon, is explicitly labeled "the zealot" by Luke (Luke 6:15; Acts 1:13). While Matthew (10:4) and Mark (3:18) use the more obscure term Kananites, which is rendered in many English versions as "Cananite," it is actually derived from a Hebrew word meaning "zealot." Even more information is available on the background of Saul of Tarsus, who maliciously targeted Jewish Christians whom he considered apostates from the Jewish faith (Acts 8:1; 9:1, 21; 22:4-5, 19-20; 26:10; etc.). In the Greek text of Acts 22:3, as Paul recounts his violent past, the noun form is used to identify him as "a zealot" of God. Also, in Galatians 1:14 Paul again employs the noun form to describe his former activity in Judaism as "a zealot."
      From the above information, the following lessons can be learned. Firstly, Jesus transforms individual lives. The apostle Paul, because of his sordid past, regarded himself as less than the least of all the saints (Ephesians 3:8), the chief of sinners (1 Timothy 1:15), and unworthy to be called an apostle (1 Corinthians 15:9). But thanks to the transforming power of Jesus, the former Zealot became an unwavering advocate of the Christian faith. This clearly demonstrates that no one is too bad to be accepted by Christ and changed into something better. It also indicates that no matter where a person might be in his/her spiritual development, with the Lord’s help improvements can be made. It further shows that Christians ought to be careful about prematurely judging one’s potential receptivity (or lack thereof) based upon immediate appearances or lifestyle. After all, it was an ex-terrorist who said, "I can do all things through Christ who strengthens me" (Philippians 4:13).
      Secondly, Jesus transforms relationships. While the Zealots were vehemently opposed to the Romans and their collaborators, including those who gathered Caesar’s taxes, Jesus brought together Simon the Zealot and Matthew the tax collector, making enemies into brothers. The Lord still has the power to transform strained or broken relationships, whether in the home, in the church, or in the community. The key is learning and heeding his biblical directives, with each person involved recognizing that the process begins with "me" (Romans 12:18).
      Finally, Jesus enables us to harnesses our zeal and focus it in the right direction. Everyone is passionate about something. Intense enthusiasm can either be good or bad, depending on whether or not it is controlled and where it is directed. It is not enough to have "a zeal for God, but not according to knowledge" (Romans 10:2). May the Lord help us to redirect our energies, if necessary, toward eagerly fulfilling his perfect will. From the reflections of a former Zealot, we read: "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me" (1 Corinthians 15:9-10).
--Kevin L. Moore

Related Post: Barabbas