Interpreting the Bible

INTERPRETING THE BIBLE

A good example of how to plausibly interpret the Bible:

DID ELIJAH GO TO HEAVEN?
Beyond Today

United Church of God

Elijah was a prophet of God in the ninth century B.C. The Bible states that “Elijah went up by a whirlwind into heaven” (2 Kings 2:11). But does this contradict the testimony of John’s Gospel, which stated some 900 years after Elijah’s time that “no one has ascended to heaven but He who came down from heaven, that is, the Son of Man”? (John 3:13).

How can we explain this seeming biblical discrepancy? A closer look shows that the two passages can be reconciled easily enough.

Careful study shows that three “heavens” are actually discussed in the Bible. One is God’s dwelling place—the place of His throne—and the heaven where the resurrected Jesus is today. Speaking of Christ, who is our High Priest, the Bible says, “We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1). Heaven is specifically called God’s dwelling place (Deuteronomy 26:15). The apostle Paul calls this heaven the “third heaven” (2 Corinthians 12:2)—showing, as noted, that there are two others. It’s described as the “third” because, being in the spirit realm, it is beyond the other two, which are in the physical realm.

Another heaven discussed in the Bible, second in proximity to us, is what we call outer space. It is the domain of the moon, planets, comets, asteroids, sun and stars. David spoke of this when he reflected on the awesomeness of God’s creative handiwork, which he described as “Your heavens, the work of Your fingers, the moon and the stars, which You have ordained” (Psalms 8:3). Many scriptures mention “the stars of heaven” (Genesis 26:4; Deuteronomy 1:10; Deuteronomy 28:62; Isaiah 13:10).

Yet another heaven, closest to us in proximity, is the envelope of air that surrounds our planet, consisting of oxygen and other gases. This heaven—earth’s atmosphere—is mentioned in such passages as Genesis 7:11-12, which describes the great flood of Noah’s day: “The windows of heaven were opened. And the rain was on the earth forty days and forty nights.” The Bible also speaks of “the birds of heaven,” those that fly overhead (Job 35:11; Jeremiah 16:4).

To determine which heaven is meant in a Bible passage, we must carefully consider the context. It was into the lower reaches of this first, closest heaven—the earth’s atmosphere—that Elijah was taken. Let’s notice the proof.

God had earlier told Elijah he was to anoint a man named Elisha as a prophet to succeed him (1 Kings 19:16). Later, as the two men walked together, Elijah said to Elisha, “What may I do for you, before I am taken away from you?” (2 Kings 2:9). This led to a discussion of God’s gifts to Elisha that would allow him to fill Elijah’s role.

“Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven” (2 Kings 2:11). Elijah was now gone. The former followers and students of Elijah were now to look to Elisha as their new leader. “Now when the sons of the prophets who were from Jericho saw him, they said, ‘The spirit of Elijah rests on Elisha’ ” (2 Kings 2:15).

Many readers assume that Elijah at that point was made immortal and taken to the heaven where God resides. This was not the case. The sons of the prophets knew otherwise. They knew the whirlwind had simply removed Elijah to another location on earth. They exclaimed to Elisha: “Look now, there are fifty strong men with your servants. Please let them go and search for your master, lest perhaps the Spirit of the Lord has taken him up and cast him upon some mountain or into some valley” (2 Kings 2:16).

The disciples were concerned for Elijah’s safety, so they sent out a party of 50 men to search for him. The 50 searched for three days but did not find him (2 Kings 2:17).

Another passage proves conclusively that Elijah was not taken up to live in heaven. The Bible records that Elijah wrote a letter to Jehoram, the king of Judah, several years after he was removed in the whirlwind.

Notice the sequence of events recorded for us in the Bible. Elijah’s last recorded and dated act occurred during the reign of the Israelite king Ahaziah when Elijah told the king he would die for his sins (2 Kings 1:3-17). Ahaziah’s reign lasted only about a year, ca. 850 B.C.

Elijah’s removal and replacement by Elisha is then recorded in the next chapter, 2 Kings 2. The story continues with incidents from Elisha’s life, including an encounter with Jehoshaphat, king of Judah (2 Kings 3:11-14). Several years later Jehoram, son of Jehoshaphat, succeeded his father as king of Judah, ca. 845 B.C. (2 Kings 8:16).

Jehoram proved to be a wicked king, leading the nation of Judah in rebellion against God’s commandments. A few years into Jehoram’s reign, and several years after Elijah’s removal, Jehoram received a letter from Elijah warning the king of dire consequences because of his sins. This letter is recorded in 2 Chronicles 21:12-15.

This letter proves that the prophet was still alive and on earth some years after he was removed by the whirlwind and replaced by Elisha. God had chosen Elisha to succeed Elijah as His prophet, so He bodily removed Elijah to another place, where he continued to live for at least several more years—as his letter to Jehoram demonstrates.

The Bible tells us nothing more about Elijah’s life following his writing of the letter. But he eventually died, just like the other prophets and righteous men of the Old Testament, who all died in faith, not yet receiving the eternal life God had promised (Hebrews 11:39).

Again, a careful reading of the Scriptures shows that Elijah’s miraculous removal by a fiery chariot involved transporting him to another location on earth, not to eternal life in heaven.

https://www.ucg.org/bible-study-tools/booklets/heaven-and-hell-what-does-the-bible-really-teach/did-elijah-go-to-heaven 

 

—United Church of God, “Did Elijah Go to Heaven?” Beyond Today, January 25, 2011

We don’t know if Elijah died—the Bible does not document his passing away—but he probably did, like all mortals.

A good illustration of how to MISinterpret the Bible:

HOW CHRISTIAN SLAVEHOLDERS USED THE BIBLE TO JUSTIFY SLAVERY

By Noel Rae

Time.com

February 23, 2018

During the period of American slavery, how did slaveholders manage to balance their religious beliefs with the cruel facts of the “peculiar institution“? As shown by the following passages — adapted from Noel Rae’s new book The Great Stain, which uses firsthand accounts to tell the story of slavery in America — for some of them that rationalization was right there in the Bible.

Out of the more than three quarters of a million words in the Bible, Christian slaveholders—and, if asked, most slaveholders would have defined themselves as Christian—had two favorite texts, one from the beginning of the Old Testament and the other from the end of the New Testament. In the words of the King James Bible, which was the version then current, these were, first, Genesis IX, 18–27:

“And the sons of Noah that went forth from the ark were Shem, Ham, and Japheth: and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole world overspread. And Noah began to be an husbandman, and he planted a vineyard: and he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. And Noah lived after the flood three hundred and fifty years.”

Despite some problems with this story—What was so terrible about seeing Noah drunk? Why curse Canaan rather than Ham? How long was the servitude to last? Surely Ham would have been the same color as his brothers?—it eventually became the foundational text for those who wanted to justify slavery on Biblical grounds. In its boiled-down, popular version, known as “The Curse of Ham,” Canaan was dropped from the story, Ham was made black, and his descendants were made Africans.

The other favorite came from the Apostle Paul’s Epistle to the Ephesians, VI, 5-7: “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.” (Paul repeated himself, almost word for word, in the third chapter of his Epistle to the Colossians.)

The rest of the Old Testament was often mined by pro-slavery polemicists for examples proving that slavery was common among the Israelites. The New Testament was largely ignored, except in the negative sense of pointing out that nowhere did Jesus condemn slavery, although the story of Philemon, the runaway who St. Paul returned to his master, was often quoted. It was also generally accepted that the Latin word servus, usually translated as servant, really meant slave.

…Bishop Stephen Elliott, of Georgia, also knew how to look on the bright side. Critics of slavery should “consider whether, by their interference with this institution, they may not be checking and impeding a work which is manifestly Providential. For nearly a hundred years the English and American Churches have been striving to civilize and Christianize Western Africa, and with what result? Around Sierra Leone, and in the neighborhood of Cape Palmas, a few natives have been made Christians, and some nations have been partially civilized; but what a small number in comparison with the thousands, nay, I may say millions, who have learned the way to Heaven and who have been made to know their Savior through the means of African slavery! At this very moment there are from three to four millions of Africans, educating for earth and for Heaven in the so vilified Southern States—learning the very best lessons for a semi-barbarous people—lessons of self-control, of obedience, of perseverance, of adaptation of means to ends; learning, above all, where their weakness lies, and how they may acquire strength for the battle of life. These considerations satisfy me with their condition, and assure me that it is the best relation they can, for the present, be made to occupy.”

Reviewing the work of the white churches, Frederick Douglass had this to say: “Between the Christianity of this land and the Christianity of Christ, I recognize the widest possible difference—so wide that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slave-holding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason but the most deceitful one for calling the religion of this land Christianity…”

https://time.com/5171819/christianity-slavery-book-excerpt/?amp=true 

 

—Noel Rae, “How Christian Slaveholders Used the Bible to Justify Slavery,” Time (February 23, 2018)

Evidently, much more is involved than simply the literal citation of words. The testimony of conscience, among others, also plays a role.