Saeed Abedini: More Than a News Story

June 4, 2015 randymccracken 2 Comments

Saeed Abedini: More Than a News Story

Saeed’s mother Bebe is a wonderful cook and over the 6 days we spent with her and Zizi we were treated to an array of fabulous Persian cuisine.

One of the greatest bonds between people is the love of a mother for her son. I was vividly reminded of this recently when my wife and I had the opportunity of visiting with Saeed’s mother and sister. Zizi, Saeed’s sister, was a former student of mine, so Gloria and I have known her for nearly 6 years. But our recent visit with Zizi gave us the opportunity to meet Bebe, Saeed’s mother, for the first time. That first night with Bebe was very impactful. As a loving mother is want to do, she showed us past photos of Saeed. She also showed us videos he had made. One of the videos was of Saeed giving his testimony. If you have never heard Saeed’s testimony from his own mouth, it is worth watching (you can click here to view it).

Prison Life for Saeed

I had often wondered what prison conditions were like for Saeed. What does the prison look like? What does his day consist of? It hadn’t been that long since Bebe had been in Iran and was able to visit her son so I asked her about her experience of visiting Saeed in prison. At this point she broke down in tears and was unable to speak about it. As you can imagine, I felt terrible for even asking the question. It was at this moment that I realized we weren’t just talking about any person who was in prison. To her this was more than someone who is reported about in the news, more than even a Christian brother to be concerned about and pray for; this was her son! Of course I realized this before asking the question, but the emotional impact of her response brought home to me the personal pain Saeed’s family experiences with each passing day of his imprisonment. Once Bebe recovered, she not only shared the photos and videos that I mentioned above, she also showed me pictures of what it looks like inside of Rajai Shahr prison where Saeed is currently incarcerated. She showed me pictures of the kinds of cells that prisoners are held in and the deplorable sleeping conditions they face. She showed me a filthy latrine and shower, the kind that Saeed is made to clean each day. She also showed me pictures of the courtyard where most prisoners are able to go and get some sunshine and daily exercise. But Zizi told us that due to the dangers of mixing with other prisoners, Saeed is not able to get this daily dose of sunshine and exercise. I wanted to post several of the pictures that Bebe had showed me so I googled images of Rajai Shahr prison. I couldn’t find those particular photos, but I was horrified at the brutality of the pictures that I did find. Out of sensitivity for the family, and readers here, I will not post any.

The Closeness of Saeed’s Family

11100970_10204615786570079_1548006871_n — Me and Gloria with our beloved Zizi

We spent 6 days with Bebe and Zizi. During that time I became impressed with just how close this family is to each other. Every day each family member skypes or calls each other. During the time we were with them, we were able to speak to each member of Saeed’s family. Zizi often speaks about the closeness of her family and how they have always loved and supported one another. Although I would never minimize the significance of family for those of us from the West, there is a difference between Western and Middle Eastern culture when it comes to family. In the West we are usually close to our parents and siblings. Fewer of us stay in close touch with cousins, nephews, nieces, etc. Many families in the USA are scattered across the country and only see each other once a year or less. Zizi explained to me that in Iran families stay very connected to one another. They usually live in the immediate vicinity of each other and they are in constant communication not only with immediate family members, but with aunts, uncles, cousins, etc. Important decisions such as marriage, and business are not just personal concerns, but the concern of the entire family (or clan). When someone in the West confronts an important life event or decision they will hope for the family’s blessing and support, but whether they get it or not they will usually go ahead with their own decision. Middle Eastern culture is very different. If the family does not support a marriage or some other decision, the individual will usually relent and do what is best for the family. What is best for the family comes before an individual’s desire. To put it succinctly: in Western culture it tends to be me first and then family; whereas in Middle Eastern culture it is family first and then me.

Your Family is Cursed

This realization about cultural differences heightens the personal tragedy for Saeed’s family. Although we can sympathize with Saeed’s family, and our loss of a family member is no less painful, yet we can not fully appreciate the effect of Saeed’s imprisonment on his family because of the difference in cultural dynamics. Let me give one example that Zizi shared with us. As mentioned above, in Iran not only are families close, they live close to one another and are involved with each other’s lives on a daily basis. When a family is scattered, it is considered to be a curse from God. Many of Saeed’s relatives have told Saeed’s father that the reason his family is scattered and experiencing so much turmoil is because he and his family converted to Christianity. Saeed’s family is considered cursed and unclean. As a result, the extended family has very little to do with Saeed’s family. Saeed’s father remains in Iran so that he can visit and maintain contact with his son. Although he has a lot of family still in Iran, Saeed’s father is virtually alone because he has been ostracized from the larger family unit. There is no support, no encouragement, only disdain and contempt.

Saeed’s family who once had a beautiful home in Iran and experienced the daily love and support of each other, has now been scattered to various places around the world. Imagine losing your home, being separated from your family, being forced to leave the country you love and becoming refugees in a foreign country. I say, “imagine,” but for those of us in the West, this is beyond anything we have ever experienced and therefore it is difficult to truly imagine it. Saeed has two sisters and a brother. Not only is he separated from them, but they are separated from each other. Zizi lives in the states, her other brother and sister are currently refugees in another country. Even Saeed’s parents are separated by the circumstances. Bebe, Saeed’s mother, has been warned not to come back to Iran or she will be arrested (We were told this was because she boldly witnessed to the guards about her faith in Christ!). This means she can no longer even visit her son in prison. Saeed’s father is the only remaining immediate family member who can stay in Iran. In spite of being separated from his dear wife and other children, and in spite of being ostracized by other family members, he stays. He stays because he is the only link between Saeed and the family and between Saeed and the outside world.

Saeed’s Family Reunion: Living in Hope

saeed-abedini — Saeed, Nagmeh, and the children

For those of us who have followed the story of Saeed’s imprisonment, we are aware of the loving and courageous efforts of his wife Nagmeh to obtain his release. While we were visiting with Bebe and Zizi, Nagmeh was in Germany speaking with government officials there about Saeed’s release. This past week, she, Bebe, and Zizi have traveled to Washington D.C. to appear before Congress and appeal that no deal be made for Iran’s nuclear program without an agreement to release the 4 Americans currently held in Iranian prisons. Nagmeh has eloquently spoken before governments, churches, and other organizations about her desire to see her family reunited and the toll it has taken on her children not to have their father at home. Here is yet one more family separation that I have not yet mentioned. Not only are Saeed’s children growing up without him, they are frequently without their mother as she answers the call to testify of her faith and to secure the release of her husband. Nagmeh herself related this difficulty as she spoke before Congress this week (click here to read). The article I am referencing begins: “The wife of a prominent Christian pastor imprisoned in Iran has described how her family has been ‘torn apart’ by their ordeal. But they have kept their faith, she explained adding: ‘Jesus hasn’t abadoned us.'”

While many continue to pray for Saeed’s release, I thought it important to be reminded, as I was through my visit with Saeed’s mom and sister, that it is more than a news event we are praying about. It is a real family who has not only experienced the pain of separation from Saeed, but also from each other. Our prayers are about a real man who is a husband, father, son, and brother. Without a change in regime, it is sad to think that Saeed’s family can never be reunited again in the their own beloved country. But I do pray and long for the day when they are all reunited again in the country of God’s choosing.

Dear Jesus, thank you for sustaining Saeed and his family, thank you for protecting him and for keeping his faith and that of his family strong. Thank you for the example that Saeed and his family are to many of us–love for You, love for each other, and love for their enemies. Thank you for what you have accomplished through Saeed’s imprisonment. Thank you for those who have been converted through Saeed’s witness, and his family’s witness. Dear Lord, pleae reunite Saeed and his entire family and please bring him home soon!

The Holy Spirit

The Holy Spirit in the Book of the Twelve

May 19, 2015 randymccracken Leave a comment

The Holy Spirit in the Book of the Twelve

The Book of the Twelve is the modern designation for the Minor Prophets. This title suggests that there is a purposeful unified message and structure to these books. In chapter 7 of “A Biblical Theology of the Holy Spirit,” Martin Clay examines the Holy Spirit in the Book of the Twelve, or perhaps more accurately, the meaning and usage of ruach in these books. As we have seen in previous posts in this series, ruach has other meanings besides “S/spirit.” Within the Book of the Twelve, Clay notes that this term may have other usages such as, “spirit of prostitution” (Hos. 4:12; 5:4), or “impurity” (Hos. 4:19; 8:7; Zech. 13:2). He also notes that it can be used as a technical term for the prophetic office as in “the man of the spirit” (Hos. 9:7). Besides these usages, Clay focuses on 4 specific meanings of ruach found in the Book of the Twelve. These 4 usages include the relationship of ruach with vitality, divine judgment, empowerment, and salvation or soteriology.

Ruach and Vitality

This usage of ruach has similarities with Ezekiel’s usage as noted in our last post (The Holy Spirit in Ezekiel). Ruach as vitality occurs within two different contexts in the Book of the Twelve. The first is its use in contexts of creation with reference to the human spirit or breath ( Zech. 12:1). Clay sees the usage in Malachi 2:15-16 as a “wordplay implying that human vitality and life is ultimately derived from the ruach of the creator” (p. 73). The second usage of this concept occurs in statements that refer to idols as being lifeless (e.g., Hab. 2:18-20). In contrast to the life-giving breath of God, idols are breathless (spiritless).

Ruach and Divine Judgment

This usage also recalls Ezekiel’s imagery of the storm wind that brings judgment. It is found in such passages as Hosea 4:19; 8:7; 12:1; Hab. 1:11. Clay concludes, “The ruach in the Twelve is linked to divine agency in punishing disobedience and realigning human actions and expectations with those of Yahweh” (p. 75).

Ruach and Empowerment

There are two ways in which ruach empowers in the Book of the Twelve. One way is to empower prophets for confronting the community with its failure to keep God’s covenant and the other is to empower for the task of rebuilding the Temple. “Both these tasks are essentially concerned with the restoration of the relationship between Yahweh and Israel” (p. 75). Once again, we saw a similar usage in Ezekiel regardomg prophetic empowerment. An example of prophetic empowerment by the Holy Spirit in the Book of the Twelve comes from Micah 3:1-8. In verse 8 Micah states, “But truly I am full of power by the Spirit of the Lord…. Clay discusses some of the difficulties with translating verse 8, but it is clear that the ruach belongs to the Lord and is the instrument that empowers Micah. The Spirit of the Lord also empowers Zerubbabel for the rebuilding of the Temple in the well-known passage from Zechariah 4:6 (see above). Clay states, “Yahweh strongly contrasts the efficacy of his own ruach to human ability….The ‘ruach of Yahweh’ is thus shown to be an empowering force which enables humans to fulfil divine purposes that would otherwise be impossible to achieve” (pp. 77-78). This last statement by Clay highlights an important biblical aspect of God’s Spirit. To my mind, it is reminiscent of Jesus’ command to his disciples to wait in Jerusalem until they receive power from the Holy Spirit (Acts 1:8).

Ruach and Soteriology (salvation)

In Acts 2 the disciples receive the fulfilment of the prophecy in Joel 2:28-32.

Perhaps when Christians think of the Holy Spirit in the Old Testament, it is a passage like Joel 2:28-32 (3:1-5 in the Hebrew text) that comes to mind. A prophetic passage which speaks of the Spirit’s activity in the “latter days” which results in dreams, visions, and the salvation of many. Joel uses the language of the Spirit being “poured out,” which, as Clay points out, only occurs in 6 passages in the prophets (Isa. 29:10; 32:15; 44:3; Joel 2:28-29; Ezek. 39:29; and Zech. 12:10). Notice that once again there is a connection with Ezekiel. In fact, Clay notes that the ruach being poured out by Yahweh is “a verbal parallel shared uniquely with Joel 3:1-5 (Joel 2:28-32 in English translations, p. 79). Clay also suggests that the language of “pouring out” the Spirit may be an intentional twist on words of judgment where God often speaks of “pouring out” his wrath or judgment. This pouring out of the Spirit takes place in relation to Israel’s restoration, but also includes Gentiles as well (“all flesh,” “whoever calls on my name”). Clay also suggests that it “may be viewed as a direct fulfilment of Moses’ desire for the Israelites that they would all have the spirit (Num. 11:29) and, by inference, would experience dreams and visions from Yahweh (Num. 12:6)” (p. 81). This observation has the effect of linking the Spirit’s activity in the Pentateuch (where we began) with the Prophets, which in turn, finds its fulfilment in the Book of Acts.

The Holy Spirit in the Book of the Twelve: Conclusion

Although ruach has other usages in the Book of the Twelve, Clay’s focus on the 4 particular usages examined above, show a marked similarity with the Book of Ezekiel. This concluding chapter on how the Old Testament uses the word ruach, re-emphasizes, and in some ways, expands upon the meaning of ruach noted in our other posts. Ruach as the life-giving breath, not only reminds us of Ezekiel but takes us all the way back to the beginning of Creation in Genesis 2:7 (even though this passage uses a different word). Ruach as a means of empowerment reminds us of the leadership demonstrated by Moses and the Judges, but extends beyond leadership as it is also related to the empowerment given by God to his prophets to proclaim his word. The purpose of this empowerment is so that God might restore his people to himself. This empowerment is also a gift of grace, as it empowers human beings to do things that they would not otherwise be able to do. For those who continue in rebellion, the ruach can also denote judgment in the imagery of a storm-wind. But God not only pours out divine judgment, he also pours out his ruach in order to bring deliverance and salvation to Israel and the nations.

Character Studies, Insights from Family Portraits

My Musings About Going to Church

May 12, 2015 randymccracken 4 Comments

My Musings About Going to Church

What comes to our mind when we speak of "going to church?" — What comes to our mind when we speak of “going to church?”

When I was growing up in the 60s and 70s, a popular slogan was coined which said, “Jesus ‘Yes,’ the Church, ‘No.'” This statement spoke of what some saw as the irrelevancy of the church. Some people were relating to what they learned of Jesus, but they were turned off by what was referred to as the “institutional church.” For some, the church conjured up images of monotonous rituals with no relevancy to daily life, cold, unfeeling, and hypocrital people, lavish buildings, and money-hungry preachers. There was much in this negative portrayal of the church that had a basis in reality, and certainly needed to be addressed. While some have sought to address these and other issues facing the church, new issues continue to arise and some continue to reject the church or the need for going to church.

What Do We Mean By “Going to Church?”

How would you identify the church in this picture? Is it the building or the people?

The statement “going to church” is, in certain ways, a misnomer. It is an expression that has developed over the centuries meaning the building where people meet. Of course, biblically, it refers to the body of believers for whom Christ died–those who are “called out” and saved by the blood of Christ. While many Christians understand this difference, our use of the phrase “going to church” waters down the true meaning of “church.” I wonder if Christians revived the biblical meaning of church if we would be as quick to dispense with the church. When I determine that, “I’m not going to church anymore,” it can have a very impersonal ring to it. By it I may mean, “I don’t need an institution or building to worship God in,” which is true enough. But if I understand “church” to mean “the family of God,” “the people for whom Christ died,” “the body of Christ,” etc., then my statement takes on a different meaning. Is it true that I don’t need the family of God, or that it’s alright for me to separate myself from fellow believers for whom Christ died? It’s much easier to disassociate myself from a building or institution, but do I have the right to disassociate myself from worshipping with fellow believers?

God’s People Have Always Worshipped as a Community

From the day of Pentecost onward, believers in Jesus have gathered together to worship. “They continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42, NKJV). The early believers did this quite naturally because it was their heritage as the people of God to meet together to worship God. Whether meeting at the tabernacle, the temple, or later in synagogues, the people of God had always gathered together to worship, celebrate, fellowship, and learn of God. While the Scripture focuses on individuals who displayed great faith in God in their own personal lives, the context of their story is always the community of God’s people. In other words, the Bible never entertains a solitary believer who is not a part of the community of God’s people. My point here is not to denigrate home bible studies; after all, the early church usually met in homes. But I do have a concern with those who intentionally isolate (and insulate) themselves from the church body by “doing church” at home in the form of listening to Cds, or the radio or TV (I am not speaking of the elderly or those who are physically incapable). My concern is also with “drive-in” churches or similar arrangements where it is not necessary to fellowship or interact with the body of Christ.

When a Christian's attitude is, "It's all about me," we can dispense with going to church. — When a Christian’s attitude is, “It’s all about me,” we can dispense with going to church.

Our Western World, and this is especially true of America, has promoted the value of Individualism. Americans are especially proud of “pulling themselves up by their own bootstraps,” or singing “I Did It My Way.” However, this focus on the individual alone is contrary to biblical values which, not only focus on the significance of community, but the interdependence of God’s people on one another. Try reading Paul’s instructions to the Corinthian church in 1 Corinthians 11-14 with an individualistic mindset. Statements such as, “But now indeed there are many members, yet one body” (1 Cor. 12:20); “And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it. Now you are the body of Christ, and members individually” (1 Cor. 12:26-27), become nonsensical. Our individualistic spirit might consider the writer of Hebrews exhortation “And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another and so much the more as you see the Day approaching,” (Heb. 10:24-25) as being a bit melodramatic. “C’mon, I can do this Christian thing on my own. I don’t need others to stir me up to love and good works. I don’t need others to encourage my walk with the Lord. I don’t need others to help me keep a correct perspective on doctrine and belief.” Seriously? I doubt any one would word it this way, but in practice this is what it boils down to. Not only does “forsaking the assembly” of believers rob me of many good things that God intends for me, it also prevents God from using my gifts for the benefit of the body.

Going to Church: The Example of Elkanah (1 Samuel 1-2)

1 Samuel 1-2 pictures Elkanah as a godly man who consistently takes his family to worship God in Shiloh.

While the New Testament is filled with good reasons for “going to church,” my inspiration for faithfulness in worshipping God with His people comes from an unusual place. It’s through the example of Elkanah (Samuel’s father) in 1 Samuel 1-2, that God spoke to me the most clearly about “going to church.” While Elkanah is far from a perfect man, one of the things stressed in 1 Samuel 1-2 is his commitment to worship God with his family at the place where God had commanded. Elkanah’s commitment to worship God at Shiloh (where the tabernacle was in those days) is emphasized 4 times in the first two chapters of 1 Samuel (1 Sam. 1:3, 7, 21; 2:19-20). This may not seem remarkable at first glance, but the writer notes a number of obstacles that Elkanah faces which makes his commitment all the more remarkable. The first obstacle is the corrupt priesthood of Eli and his sons. The first statement of Elkanah’s commitment to worship God is found in 1 Samuel 1:3, which also notes that the sons of Eli are the priests at Shiloh. 1 Samuel 2:12-17 reveals the wickedness of these men and how they steal the sacrificial offerings of the people. Next we learn that there is rivalry and bitterness between Elkanah’s two wives, Hannah and Peninnah. We are specifically told that this rivalry rears its ugly head each year when the family is making its pilgrimage to Shiloh to worship the Lord (1 Sam. 1:6-7). Corrupt leadership alone would seem a good enough reason for Elkanah to dispense with the yearly visits to Shiloh. Add to that the dysfunction of his own family, and Elkanah has multiple reasons not to make the yearly trek to Shiloh. The devil has always been good at discouraging people from worshipping God due to our own hypocrisy or the hypocrisy of others. He whispers, “Why do you want to go church? There’s no one there but a bunch of hypocrites!” Or, “Who do you think you are to take your family to church when it is in such a mess?” Or, “Look at the problems that develop everytime you try to go to church. It’s too much trouble, why don’t you just stay home?” These ploys have proven very effective over the centuries and the devil has, apparently, seen no need to change his strategy.

Elkanah and Micah: Going to Church vs. Homemade Religion

Instead of “going to church” Micah opted for his own brand of homemade religion in Judges 17.

Elkanah’s example is particularly powerful when contrasted with a story found in Judges 17. In fact, I believe Elkanah is deliberately contrasted with Micah and the Levite in Judges 17. In the Hebrew Bible the Book of Judges immediately preceeds the Books of Samuel (Ruth is found among “the Writings” in the Hebrew division of the Bible). Both stories begin with the story of certain men who are living in “the mountains of Ephraim” (Judg. 17:1; 1 Sam. 1). Both stories deal with corrupt priests and corrupt worship (Judg. 17:4-13; 1 Sam. 2:12-17). Finally, both stories include levites. Judges 17 clearly speaks about a Levite who comes to dwell with Micah in the mountains of Ephraim (Judg. 17:6-10). The author of 1 Samuel never tells us that Elkanah is a Levite. However, this may have been obvious to the readers of his day based on the genealogy given in 1 Samuel 1:1 (Elkanah is also called “an Ephrathite,” but levites lived throughout the tribes of Israel). The writer of Chronicles clarifies Elkanah’s lineage as being from the levitical family known as the Kohathites (1 Chron. 6:33-35). The point of the contrast between Micah and Elkanah suggests that, even though Elkanah may seem to have many “legitimate” reasons to start his own homemade religion, he refuses to do what Micah and the Levite had done. In spite of all the obstacles, Elkanah remains faithful to the command to worship God in the place God had chosen (Deut. 12:5-8). Elkanah’s example of faithfulness in worship, in spite of many difficult obstacles, stands as a testimony to modern believers who often forsake “going to church” (i.e., worshipping God with fellow believers) for less trivial reasons (I got my feelings hurt; I don’t like the pastor; I don’t like the music; etc.). In fact, Micah’s homemade religion suggests the dangers inherent in forsaking the worship of God with His people in favor of a “I’ll do what is right in my own eyes, thank you very much” spirituality.

Purchase at Amazon USA / UK, or get the ebook from westbow press.com

Does the modern Church have problems? Do I really need to answer that? The Church, and the people of God of all ages, have always had problems. That’s precisely why we need the Lord and each other! God knows that and so He has created a community, a family, which He has purchased with His own blood (Acts 20:28). We forsake that blood-bought community at our own peril. No, the Church is not perfect, and as has often been said, if it were and we attended it, we would ruin its perfection! However, it is God’s gift to us, and we honor God and the sacrifice of Christ when we participate in it and assemble together to worship our God and Savior.

This article was inspired by the research in my book–Family Portraits: Character Studies in 1 and 2 Samuel. Please check it out at westbowpress.com or at Amazon USA / UK. Available in hardback, softcover, or e-book.

Book Reviews, The Holy Spirit

The Holy Spirit in Ezekiel

May 8, 2015 randymccracken 6 Comments

The Holy Spirit in Ezekiel

Anyone familiar with the Book of Ezekiel will automatically recall a number of well-known passages which speak of the Spirit/spirit. Ezekiel opens with the famous vision of the chariot-throne of the Lord powered by the ruach (spirit/breath) of the living creatures (Ezek. 1:20-21). After falling on his face before this awesome vision, it is the Spirit that enters him and stands him on his feet (Ezek. 2:2). Readers of Ezekiel will also recall the Lord’s promise to put a new heart and spirit within his people (Ezek. 11:19; 18:31; 36:26), or the vision of the valley of dry bones in which the Lord causes the bones to live by putting his Spirit in them (Ezek. 37:14). These are only a few of the many passages in Ezekiel that speak of the ruach. There are actually 51 occurrences in the book which has led Daniel Block to call Ezekiel, “the prophet of the spirit” (p. 58).

In chapter 6 of A Biblical Theology of the Holy Spirit, James Robson states that there are two challenges which confront the reader of Ezekiel regarding the prophet’s use of ruach. First is the question of whether there is a theological significance of any occurrence of ruach. Second, once it can be ascertained that ruach carries a theological significance in a given passage, should it be translated as ‘spirit’ or ‘Spirit’? (pp. 58-59). Furthermore, Robson states that, “In the OT, Yahweh’s ruach is more ‘an Extension of Yahweh’s Personality,’ than a separate agent. The ‘personhood’ of the Spirit arises more from the NT than the OT, though a developed articulation of Trinitarian doctrine lay beyond even the NT. To translate with ‘Spirit’ even if the referent is, after all, what Christians would term the third person of the Trinity is to introduce an anachronistic dimension” (p, 59). This means my terminology in this post (The Holy Spirit in Ezekiel), as well as my other posts in this series, is anachronistic. While Robson makes a very good point, I will stick with this terminology as it is the most familiar to readers, and also because it follows the title of this book.

The 4 Spheres of Ruach’s Operation in the Book of Ezekiel

After reviewing two scholarly approaches to the Holy Spirit in Ezekiel, Robson proposes a third approach. This approach (as the subtitle above makes clear) looks at the 4 spheres of ruach’s operation in Ezekiel and “aims to minimize anachronistic rigid distinctions and static cateorization” (p. 60). The rest of the chapter looks at these 4 spheres which include: 1) the world of nature; 2) the movement of chariot and throne; 3) the experience of the prophet; and 4) the life of Israel.

The World of Nature

Robson locates 16 instances in which ruach refers to the world of nature; 6 of which speak of a punishing or destructive wind (pp. 60-61). In 5 instances it refers to direction (e.g., the four winds), and in 5 other instances, all occurring in Ezekiel 42:16-20, it has the meaning of “side.”

The Movement of Chariot and Throne

Ruach is used in several different ways in Ezekiel’s vision of God’s chariot-throne in chapter 1. First, it refers to the “storm wind” that catches Ezekiel’s initial attention. Robson concludes, “Though this ruach accompanies the divine theophany, it is not in any sense to be confused with Yahweh. The figure on the throne is different from the elements that surround the throne” (p. 62). Robson also suggests that “wind” best explains the movement of the living creatures. However, he notes Block’s argument that ruach in these passages (Ezek. 1:12, 20) may be a synecdoche (where a part represents the whole). If this is the case, the reference would refer to Yahweh’s presence. Thus Ezekiel 1:12 would mean, “wherever the spirit [that is, Yahweh’s presence] would go, the living creatures would also go” (p. 63). On 3 occassions, ruach is associated with the words hahayya. These words can either refer to the “living creatures,” or to “life.” When this word is combined with ruach it can also be translated “breath of life” rather than “living creatures.” Robson argues that the singular form in verses 20 and 21 refers to life, while the plural form in 1:5, 13, 15, 19 refers to the living creatures. Thus Robson concludes that “Yahweh alone is the source of the breath of life….Wherever the wind (or, Yahweh’s presence) would go, the living creatures would also go. And the wheels were not left behind. Instead, because Yahweh’s vivifying breath, the breath of life, animated them, they could rise up and follow” (p. 63). Robson concludes, “Ruach ushers in, even speaks of, Yahweh’s presence, a dangerous, vital, unconstrained presence that may judge or save; ruach conveys and brings movement and life to what is otherwise lifeless so that what has been lifeless now moves with Yahweh” (pp. 63-64).

The Experience of the Prophet

In Ezekiel’s personal experience as a prophet, ruach is used to refer to the inspiration of the prophet and the prophetic word. Robson seeks to clarify the significanc of ruach by making two distinctions. “First there is a difference between the prophetic event, of Ezekiel receiving the word of Yahweh, and the rhetorical event, of him delivering it. Second, there is a difference between ‘word-communicating’ and ‘potentiating’ inspiration” (p. 64). What he means by the ‘word-communicating inspiration’ is that ruach is used in the sense of breath. Thus, the word is communicated through the divine breath/spirit. This reminds me of Paul’s statement in 2 Timothy 3:16, when he speaks of “All Scripture” being “God-breathed.” By “potentiating inspiration,” Robson means that the ruach creates “the potential or the situation for the prophet to receive a word and empowering the prophet for the task of delivering that word” (p. 64). Robson also notes that Ezekiel 11:5 is the only place in the Old Testament that uses the word “fall” in connection with the ruach: “Then the Spirit of the Lord fell upon me, and said to me…” (NKJV). Notice also that here, as in other places in Ezekiel, ruach is connected with being the Lord’s ruach.

The Life of Israel

In Ezekiel 37:1-14 ruach is a key-word, occurring 10 times.

Due to Israel’s sin, God both calls on them, and later promises them, a new heart and spirit (Ezek. 11:19; 18:31; 36:26-27, etc.). In fact in several of these passages, Yahweh specifically refers to this spirit as “My Spirit” (Ezek. 36:27; 37:14; 39:29). Ezekiel 37 contains the famous vision of the valley of dry bones. In Ezekiel 37:1-14 ruach becomes a key-word occurring 10 times. One can clearly see several meanings behind the use of ruach in this passage. It carries the meaning of breath, as God causes the bones to live by breathing on them. As Robson points out, this recalls the Creation narrative (specifically Genesis 2:7) where God breathes (different Hebrew word) into Adam the breath of life. Ruach is also used to mean the points of the compass in 37:9, while the NKJV translates ruach as “My Spirit” in 37:14. In the vision concerning Gog and Magog in Ezekiel 39, the prophet speaks of Yahweh “pouring out His Spirit” (Ezek. 39:29). I will allow Robson to sum up its significance: “Yahweh’s ruach is the remedy for exiles whose own will is corrupt, whose breath is gone and whose rebellion is inveterate. It is the empowering gift that will assure obedience (36:27a), the life-giving gift that revives the dead exiles (37:14), in short the creating gift that Yahweh will pour out with extravagant generosity (39:29)” (p. 70).

The Holy Spirit in Ezekiel: Summary and Evaluation

The promise of the new heart and spirit will be interpreted as the promise of the Holy Spirit by NT believers. — The promise of the new heart and spirit will be interpreted in the NT as the promise of the Holy Spirit given to believers.

Ezekiel’s use of ruach is certainly deep and rich. The ruach is a destructive wind that brings judgment on the rebellious people of Israel, but it is also the life-giving agent, the breath that revives dead bones. It is also the medium of inspiration filling and enabling the prophet as well as the God-breathed words which are communicated. Ezekiel uses terms when speaking of the ruach which will become familiar to readers of the New Testament. The Spirit “falls” on Ezekiel, and he prophesies of it being “poured out” on the people of Israel. Along with words of judgment, Ezekiel holds out the hope that God will put a new spirit in his people, in fact, He will put “His Spirit” in the people enabling them to obey. These words, along with those of the prophet Jeremiah in Jeremiah 31:31-34, anticipate the new covenant that God will initiate with His people. Robson does an excellent job investigating the use of ruach in Ezekiel. He is an expert on this topic. I found it to be deep wading at times and had to reread parts of it several times in order to capture the significance of what he was communicating. It was time well spent.

Biblical Sites, Book Reviews

Secrets of Jerusalem’s Temple Mount

April 28, 2015 randymccracken 2 Comments

Secrets of Jerusalem’s Temple Mount

Where exactly was the Temple located on the Temple Mount? There are several popular theories regarding the exact location of the ancient Temple in Jerusalem. Many believe that it was built in the same area where the present Dome of the Rock now stands. Another popular theory suggests that it stood over the Dome of the Tablets, a small shrine to the northwest of the Dome of the Rock. Still yet, another theory proposes that it was built between the Dome of the Rock and the Al-Aqsa mosque. Since it is impossible to do any excavation on the Temple Mount (although see the recent article at ritmeyer.com “Illegally Digging Up the Temple Mount”), is it possible to determine the Temple’s location? In Secrets of Jerusalem’s Temple Mount, Leen Ritmeyer, an expert with over 40 years of experience involving excavations and research on the Temple Mount, reveals his understanding of the exact location of the Temples of Solomon and Herod, including the location of the Holy of Holies. From 1973 to 1977 Ritmeyer was chief architect of the Temple Mount excavations directed by Benjamin Mazar. From 1978 to 1983 he was field architect of the Jewish Quarter excavations of the Old City of Jerusalem headed by Professor Nahman Avigad. Since that time Ritmeyer has continued his research on the Temple Mount, even writing his doctoral dissertation on “The Architectural Development of the Temple Mount in Jerusalem.” These qualifications make him an expert worth listening to.

Secret’s of Jerusalem’s Temple Mount: Contents

Secrets of Jerusalem's Temple Mount: Updated and Enlarged Edition is available at Amazon USA / UK as well as the Biblical Archaeology Society. — Secrets of Jerusalem’s Temple Mount: Updated and Enlarged Edition is available at Amazon USA / UK as well as the Biblical Archaeology Society.

Ritmeyer bases the conclusions in his book on ancient accounts such as Josephus and especially Middot (a portion of the Mishnah written around 200 A.D.). He also relies on archaeological evidence from recent excavations, as well as the pioneering work of Charles Warren who, in the 1860s, was able to dig various shafts and tunnels around the Temple Mount and explore underground areas no longer accessible due to the modern political situation. Warren and his team left very detailed accounts of their findings as well as some artistic drawings. The Contents of Secrets of Jerusalem’s Temple Mount are as follows:

1. “A Tour of the Temple Mount with Herod the Great,” is a fictionalized account written by Kathleen Ritmeyer, Leen’s wife, based on historical information of the period. The purpose is to provide the reader with some historical background in an entertaining way.

2. “Reconstructing Herod’s Temple Mount in Jerusalem.” This chapter gives a detailed description of what Herod’s Temple Mount Complex would have looked like. It includes photos, diagrams, and drawings of various aspects of the Temple Mount, including a drawing of what Ritmeyer believes Herod’s Temple Mount would have looked like.

3. “Quarrying and Transporting Stones for Herod’s Temple Mount,” is a short chapter that looks at the methods which would have been employed in cutting and preparing the stones, as well as how these massive stones were moved into place. One technique of moving the stones overlooked by Ritmeyer is attaching wheels to the stones so that they could be rolled to the site.

This diagram shows the size and position of Solomon's Temple Mount, according to Ritmeyer in his book, Secrets of Jerusalem's Temple Mount. It also shows how it was expanded by the Hasmoneans and Herod. — This diagram shows the size and position of Solomon’s Temple Mount, according to Ritmeyer in his book, Secrets of Jerusalem’s Temple Mount. It also shows how it was expanded by the Hasmoneans and Herod.

4. “Reconstructing the Triple Gate.” In my times in Israel, I have heard some speculate that the Triple Gate and Double Gate at the top of the southern steps were for exiting and entering the Temple Mount. Ritmeyer, however, argues that the Triple Gate was only used by the priests and led to a large storage area. The Double Gate, on the other hand was used for visitors and had a very broad staircase (210 feet) that would have accommodated people entering and exiting. By contrast, the staircase in the Triple Gate is only 50 feet wide (p. 61).

5. Chapter 5, “Locating the Original Temple Mount,” is an indepth discussion which includes many helpful drawings and diagrams explaining Ritmeyer’s conclusions on where the original platform on which Solomon’s Temple was located. I have included one of those diagrams here which shows the position and dimensions of the original Temple Mount, according to Ritmeyer.

This diagram shows Ritmeyer's understanding of where the walls of the Holy of Holies would have been. The red rectangle marks the depression where the Ark would have set. — This diagram shows Ritmeyer’s understanding of where the walls of the Holy of Holies would have been. The red rectangle marks the depression where the Ark would have set and is right in the center of the Holy of Holies. (Secrets of Jerusalem’s Temple Mount, p. 109).

6 & 7. Chapters 6 & 7 go together establishing Ritmeyer’s view on where the Holy of Holies was located and where the Ark of the Covenant rested. They are entitled respectively, “The Ark of the Covenant: Where It Stood in Solomon’s Temple,” and “Mark of the Ark Confirmed by Modern Technology.” Ritmeyer is convinced that the Ark rested in a rectangular depression on the es-Sakhra. The es-Sakhra is the highest point on the Temple Mount and lies exposed in the Dome of the Rock. Muslims believe it is the place where Mohammed ascended into heaven. Although some quarrying was done on this rock when the Crusaders briefly held it and turned the Dome of the Rock into a Christian Church (12th century), Ritmeyer argues that the area where the Ark rested has been preserved. He argues that the rectangular depression is just large enough for the Ark and a copy of the Law to lay before it. The depression is angled so that the longer side of the rectangle faces east-west. At first this puzzled Ritmeyer, but he notes that it agrees with the evidence found in 1 Kings 8:8 and with what the Talmud says about the length of the poles used to carry the Ark (pp. 117-118).

8. “The Structure of Herod’s Temple: Why We Can Rely on the Description in Middot,” is Ritmeyer’s defense of why this description in the Mishnah is the most reliable source. This chapter also goes into detail regarding the various sections of the Temple complex in the time of Herod such as the Women’s Court, the Court of the Israelites and Court of the Priests, etc., and includes another nice diagram of this area. Page 144 also includes a 3-D cut-away drawing of Herod’s Temple.

9. “What Did Solomon’s Temple Look Like,” is the final chapter in Secrets of Jerusalem’s Temple Mount. Ritmeyer states, “It is not difficult to draw a plan of Solomon’s Temple from its description in 1 Kings 6 and 7; it is much more difficult to draw a section through the building–to envision, in other words, what the building would have looked like if we sliced through it like a cake and looked at the inside” (p. 153). Ritmeyer says that the two biggest obstacles he faced in understanding the design of Solomon’s Temple was the difference in size between the Holy Place and the Holy of Holies (30 cubits high as compared to 20), and the relationship of the two bronze pillars (named Jachin and Boaz) to the Temple itself. Regarding the height difference, many have suggested that there was an upper chamber of 10 cubits above the Holy of Holies or that the Holy of Holies stood 10 cubits higher than the Holy Place. However, Ritmeyer notes that if es-Sakhra is the location of the Holy of Holies, it stands 5 cubits higher than its surroundings. Given this information, Ritmeyer believes that there was a natural rock ramp that led up into the Holy of Holies from the Holy Place and that the roof of the Holy of Holies was 5 cubits lower than that of the Holy Place (p. 155). Concerning the bronze pillars, Ritmeyer notes that there is no evidence that they were freestanding, apart from the porch of the Temple, as found in some reconstructions. In every case in the ancient world, the pillars of a temple supported the porch. While conducting this research, Ritmeyer was requested to construct a model of Solomon’s Temple. He states that this request caused him to scrutinize the text of 1 Kings 6-7 even more carefully and led to a deeper understanding of Solomon’s building. His model can be seen below.

Ritmeyer's model of Solomon's Temple. — Ritmeyer’s model of Solomon’s Temple.

Secrets of Jerusalem’s Temple Mount: Evaluation

I have always leaned toward believing that the Temple originally stood on the site of the Dome of the Rock. First, temples were usually constructed on the highest point of a mountain. Second, once a place was considered holy in the ancient world, it usually stayed holy unless somehow desecrated. Since es-Sakhra is the highest point on the mountain, it makes sense this is where Solomon would have built the Temple. It also makes sense that Zerubbabel, and later Herod would have rebuilt the Second Temple on the same spot. It’s hard to imagine that Jews would have accepted moving the Holy of Holies to a different location, or any other part of the sacred structure. This is one reason I have never favored any of the other theories that have been proposed. Ritmeyer’s experience and study of the Temple Mount, and his indepth arguments have only served to strengthen my belief. Furthermore, Secrets of Jerusalem’s Temple Mount, taught me many other details that I had no knowledge of. Even though this book is written for a general audience it is very detailed and technical and therefore it may not appeal to everyone. But for those who are interested in the Temples of Solomon and Herod, their significance, where they stood, and what they looked like, Secrets of Jerusalem’s Temple Mount is a goldmine of information. I highly recommend it!

For further information on the Temple Mount, including video presentations, go to http://templemount.org/