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The God of the Hebrews: A Collection of Quotes

The God of the Hebrew People

I turn now from the form of the literature to its content. No area of Hellenistic culture influenced the Jews as much as philosophy. The God of the Hebrew Bible is very different from the supreme God of Plato and Aristotle. The former is a anthropomorphic being capable of anger, joy and other emotions, who created the world and continues to direct human affairs. The God of the philosophers, however, was a much less human and much more abstract figure, incapable of emotion, and far removed from the daily concerns of humanity (see chapter 3). Many Jews tried to combine these two conceptions, or, more precisely, to interpret the God of the Bible in the light of the ideas of the philosophers, especially Plato. In his numerous essays on the Torah, Philo tried to demonstrate that the God of Judaism was very like the God of Plato, and that the stories of Genesis were not mere amusing diversions but hid profound philosophical truths. This approach to scripture was developed even further by Origen, Ambrose, and other fathers of the church, but its first great exponent was Philo and its origins reach back to Alexandrian Jewry of the third century B.C.E. (Cohen, Shaye J. D. From the Maccabees to the Mishnah. Philadelphia, Pennsylvania: The Westminster Press, 1986) p. 44.

The God of the Philosophers vs. the God of the Bible

The God of the Hebrew Bible is for the most part an anthropomorphic and anthropopathic being, that is, a God who has the form and emotions of humans. He (it is a he) walks and talks, has arms and legs, becomes angry, happy, or sad, changes his mind, speaks to humans and is addressed by them, and closely supervises the affairs of the world. The God of philosophers is a different of being altogether: abstract (the Prime Mover, the First Cause, the Mind or Soul of the Universe, etc.), immutable, and relatively unconcerned with the affairs of humanity. The tension between these rival conceptions of the Deity is evident in the work of Philo, who is able to find a philosophically respectable God in the Torah only through allegorical exegesis (see chapter 6). Philo is particularly careful to sanitize the anthropomorphic and anthropopathic passages. In the land of Israel the pressure to interpret the Bible in this fashion was less intense, but even here many of the Targumim, the Aramaic translations of scripture, reduce or eliminate the scriptural anthropomorphisms.

Perhaps some Jews were concerned about the very unphilosophical image of God in the Hebrew scriptures, but most Jews were not. Apocalyptic visionaries and mystics persisted in seeing God sitting on his throne surrounded by his angelic attendants. The rabbis had no difficulty in believing in a God who loves and is loved and with whom one can argue. The masses needed (and need!) a God who is accessible and understandable. In the fourth century most of the monks in Egypt understood the anthropomorphisms of scripture literally. After all, God declares, “Let us make man in our image” (Gen. 1:26), proof that the image of man is the image of God. After hearing a pastoral letter from the bishop of Alexandria and a sermon from his abbot whish insisted that the scriptural anthropomorphisms were to be understood allegorically because God has no shape, one elderly monk arose to pray but could not. “Woe is me! They have taken my God away from me!” he wailed. Popular piety does not need or want an immutable and shapeless Prime Mover; it wants a God who reveals himself to people, listens to prayer, and can be grasped in human terms. This is the God of the Shema, the Bible and liturgy. This is the God of practically all the Hebrew and Aramaic, and some of the Greek, Jewish literature of antiquity. It is not, however, the God of the philosophers. (Cohen, Shaye J. D. From the Maccabees to the Mishnah. Philadelphia, Pennsylvania: The Westminster Press, 1986) pp. 86-87.

The Midrash abounds upon this subject (i.e. Mercy). God lamented the severe sentence he had to pass on Adam; he mourned for six days before the flood; the death of Nadab and Abihu was twice as hard for him as even for their father Aaron. God himself suffers in the suffering of men: ‘In all their affliction he was afflicted,’ etc. (Isa. 63:9). He was with Israel in Egypt; he went into exile with them to Babylon, and was delivered with them... These illustrations from a single compilation of “sermon stuff” suffice. The humanity of God is, indeed, written all over the revelation as it was read by philosophically unsophisticated men; the preachers at most did no more than to seek to improve less obvious texts. Often they also held up this side of God’s character as an example for man’s imitation and a motive to it. (Moore, George Foot. Judaism In the First Centuries of the Christian Era. 2 Vols. Cambridge, Massachusetts: Harvard University Press, 1927) pp. 393-394.

The God of the Bible is in its own expressive phrase a ‘live God,’ that does things; Philo’s God is pure Being, of which nothing Can be predicated but that It is, abstract static Unity, eternally, unchangeably the same; pure immaterial intellect. (Moore, George Foot. Judaism In the First Centuries of the Christian Era. 2 Vols. Cambridge, Massachusetts: Harvard University Press, 1927) p. 416.

The philosophical horror of ‘anthropomorphisms’ which Philo and Maimonides entertained was unknown to the Palestinian schools. They endeavored to think of God worthily and to speak of him reverently; but their criterion was the Scripture and the instinct of piety, not an alien metaphysics. (Moore, George Foot. Judaism In the First Centuries of the Christian Era. 2 Vols. Cambridge, Massachusetts: Harvard University Press, 1927) p. 438.

Susi Sa Paglagong Espirituwal

Pastor Edgar Caina

Tayong mga Cristiano ay inaasahan ng Diyos na lumago sa ating buhay espiritual. Hindi kalooban ng Diyos para sa isang Cristiano ang manatili lamang na sanggol sa buhay spiritual habang panahon. Nais ng Diyos na makita ang bawat anak niya na umuusad sa pananampalataya kung paano ang mga araw ng taon ay umuusad. Pansinin ang mga paghihikayat na lumago mula sa Biblia:

Gaya ng sanggol, kayo’y manabik sa gatas na espirituwal upang umunlad sa pananampalataya hanggang kamtan ang ganap na kaligtasan. (1 Pedro 2:2)

Datapuwa't magsilago kayo sa biyaya at sa pagkakilala sa ating Panginoon at Tagapagligtas na si Jesucristo. (2 Pedro 3:18)

Gayun din naman, ang Biblia ay maka-ilang ulit na nagpahayag ng pagkadismaya dahil sa di paglago ng mga Cristiano:

Mga kapatid, hindi ko kayo makausap tulad ng ginagawa ko sa mga taong nagtataglay ng Espiritu. Kailangang kausapin ko kayo bilang mga taong namumuhay ayon sa laman, mga sanggol pa sa pananampalataya kay Cristo. 2Binigyan ko kayo ng gatas, hindi matigas na pagkain, sapagkat ito’y hindi pa ninyo kaya. At hindi pa ninyo kaya hanggang ngayon 3sapagkat nananaig pa sa inyo ang laman. Mayroon pa kayong inggitan at alitan, at iya’y nagpapakilalang makasanlibutan pa kayo at namumuhay ayon sa laman. (1 Corinto 3:1-3)

Dapat sana’y mga tagapagturo na kayo, subalit hanggang ngayo’y kailangan pa kayong turuan ng mga panimulang aralin ng salita ng Diyos. Ang dapat sana sa inyo’y matigas na pagkain, ngunit hanggang ngayon, gatas pa ang inyong kailangan. (Hebreo 5:12)

Ang isa sa mga hakbang na dapat isagawa nating mga Cristinao upang lumago sa buhay spiritual ay ang pagiging matalino o marunong sa pamumuhay. Kinakailangan ang ganitong kaispan sapagkat kung tayo’y patuloy na mamumuhay na walang praktikal na karunungan, maaaring magugol natin ang ating mga araw sa mga bagay na walang kabuluhan at ang magdurusa ay ang ating buhay spiritual. Sa Efeso 5:15,16, ganito ang utos sa atin: “Kaya’t ingatan ninyo kung paano kayo namumuhay. Mamuhay kayong tulad ng matatalino, at di tulad ng mga mangmang.” Ito’y hindi isang mungkahi. Ito’y isang utos! Tayong mga Cristiano ay nararapat na mamuhay na may katalinuhan at hindi parang mangmang. At ang isang praktikal na hakbang sa pamumuhay na may katalinuhan ay ang pagiging mapagmatiyag sa mga araw na lumilipas. Sa Awit 90:12, ang panalangin ni Moises ay ganito: “Kaya ituro mo sa amin ang pagbilang ng aming mga kaarawan, upang kami ay mangagtamo sa amin ng pusong may karunungan.” Tayo ay nagiging matalino sa pamumuhay espiritual kapag ating minamatyagan ang bawat araw na lumilipas. Hindi dapat masayang ang mga araw na dumaraan na hindi tayo nakagagawa ng anumang gawaing espirtual para sa kapakanan ng ating kaluluwa at relasyon sa Diyos.

Anu-ano ba ang mga gawaing espiritual na dapat na NANGINGIBABAW sa ating buhay? Una, PAGBABASA NG BIBLIA. Ang pagbabasa ng Biblia at pag-aaral nito ay dapat na maging pinakamahalagang gawain natin sa araw-araw. Ang pagbabasa ng Biblia ay hindi tulad ng pagbabasa ng ordinaryong aklat. Ang Biblia ay dapat basahin na may PAGGALANG. Kung paano natin iginagalang ang Diyos ganun din ang maging saloobin natin sa tuwing tayo’y magbabasa ng Biblia. Ang Biblia’y kailangan ding basahin ng MATAIMTIM, ibig sabihin dapat na isaisip at isaloob ang binabasa. Sa ganitong paraan natin napapakain nang wasto an gating kaluluwa.

Pangalawa, ang PANANALANGIN. Walang Cristianong maaaring maging matagumpay sa pamumuhay espirituwal na wala ang pananalangin. Ang pakikipag-ugnayan sa Diyos ay ang tanging paraan upang tayo ay may magkaroon ng panibagong sigla. Ang kakulangan sa pananalangin ay karaniwang dahilan ng kakulangan upang epektibong makapamuhay bilang Cristiano.

At Pangatlo, ang GAWA NG ESPIRITU SANTO SA ATING BUHAY. Kung wala ang Espiritu Santo, wala ring buhay. Siya ang nagbigay buhay sa atin nang tayo ay ipanganak na muli: "Ang ipinanganak sa laman ay laman at ang ipinanganak sa Espiritu ay espiritu" (Juan 3:6). Kailangan natin ang patuloy na kapuspusan ng Espiritu Santo upang ang ating paglago ay may patnubay at guwardiyado ng Espiritu Santo. May mga taong nagbabasa ng Biblia subalit kailanman ay hindi nakamtan ang buhay na kaloob ng Diyos. May mga tao na lagiang nananalangin ngunit hindi rin nagkamit ng buhay na walang hanggan. Kung ang pagsasagawa natin ng dalawang nauna ay walang gabay at buhay ng na kaloob ng Espiritu Santo, ang paglagong espirituwal ay hindi rin makakamtan. Kailangan natin ang buhay na puspos ng Espiritu Santo sapagkat siya ang lumikha ng buhay espirituwal na nais nating luamgo.

Ang tatlong ito ang SUSI SA PAGLAGO kay Hesu-Cristo. Sa tatlong iyan nakasalalay ang tagumpay sa paglagong espirituwal. Wala ng hihigit pa para sa isang Cristiano kundi ang lumago tungo sa pagiging tulad kay Hesu-Cristo. At ang Biblia, panalangin, at ang Espiritu Santo ang susi tungo sa pagiging tulad Niya.