The road to Light conditions the mind to cooperate with the Spirit. While the intellect cannot carry the load alone, it can be prepared to assist. Our minds can be renewed to a more spiritual logic, to speak both languages, as it were. We already understand the worldly thoughts and mental framework. We must learn the spiritual.
Then ancient Hebrew mind was very close to the mind of the Spirit. There is an academic body of literature about the differences between the Modern Western mind and that of the Ancient Near East (ANE), of which ancient Hebrew is a small part. The intellectual effort to grasp the ancient Hebrew is as close as the mind can come to spirit. It's not necessary to know their words, but the pattern of thought and expression, what and how things were conveyed via language.
Let us consider as a starting point the role of the subconscious. This shows up most visibly in learning style, the assumptions about how people come to knowledge. Truth is revealed from above, not built up from below. One learns by absorbing revelation. Revelation is far more than propositional statements. It more often comes as an image, a symbol within a context. For the Hebrew mind, context is everything. Hebrew language is more a collection of symbols and images than a vehicle for passing information. It's not simply emotive, but evocative. There is, indeed, a good bit of emotion, but it's more for the sake of drama than an appeal to the unreasoning savage in us. The objective is to impart a message that requires one to sit down and consider.
Such contemplation is the primary learning activity. There is a recognition that we cannot see well below the line of conscious mental activity. The Hebrew language is primarily oral, and only secondarily written. We go about our normal business while letting that message echo in the mind, and gestate in the subconscious. When possible, we would simply sit and let the message replay in our minds repeatedly, perhaps associating it with other, similar messages. We Westerners realize dreams often reveal to us some portion of the contents of the subconscious. For a Hebrew, dreams are the place where God may light the fire of revelation from fuel previously delivered while awake. We should assume at some point we will arrive at a working conclusion what changes are demanded of us. Only in our old age, after a lifetime of hearing and considering, and measuring against experience, could we claim to really understand much. Meanwhile, the half-shadowy realizations are the way God works, whispering in our mind's ear subtle ideas.
To the Western mind, the Hebrew God is somewhat capricious. For the Hebrew, it's simply that God reserves all prerogatives. Accepting that we never really do come to the end of understanding leaves room for God to act in ways wholly unexpected and wholly incomprehensible on a human level. We may well be close confidants in the Court of Heaven, but a Lord would be silly to trust all His secrets to any one servant. Servants inevitably fail, and so there must be an alternate route to getting the business done. That Our Lord is unfailing in Himself would lead us to expect a business so complex and all encompassing, we are blessed just to have one little part in it. We are included by His grace, not by our virtue. Thus, knowing intimately the design and content of our hearts and minds, He wisely reveals what we need when the time is right.
Time is not measured precisely, and events are not scheduled by the ticking of the clock. They are scheduled to follow preceding events, whenever that may be. If some trusted servant fails to respond and carry out his duty at the appropriate place in sequence, there must be a way to move ahead without his contribution. Naturally, that involves calling on some other servants rather suddenly. That these servants may be wrapped up in other affairs is their own fault. Their number one priority is to serve the Master at His call, at His time. Convenience is solely His possession.
That's not to say a major undertaking is pursued without planning. If we know from experience it takes three days to walk from this place to that, we prepare accordingly. If there's not enough road-ready food on hand, we prepare to do without. The Lord may well have prepared for that on our behalf, but if not, we assume He has strengthened us to bear the discomfort. He knows our pleasure, of course, but may have very good reasons for denying us our pleasure. We should hardly dare to ask what those reasons are, but just take the pain as part of our due service. Westerners call this "fatalism," with the implication it's not a reasonable way to operate. This is a mis-characterization. A Hebrew will war against apparent fate if he is certain fighting is the will of God, never mind whether it is likely to succeed, certainly not for the sake of his own comfort. Comfort is a gift of grace, not just deserts, and certainly not a right. One's place in the world may be subject to improvement by persistent effort, but only if God grants it. The effort must be consistent with Kingdom responsibilities.
Ancient laws were expressed in terms of the ruler's character. It was assumed the laws were in the people's best interests. The broad generalities were fairly static, not subject to review. Some examples of the law's application always came with the publication of them. Every lord issuing laws knew to prepare for court hearings in cases with no obvious application, or when provisions seemed to conflict. Rulings were recorded, not to provide a static precedent, but to offer evidence of the lawgiver's character. Similar cases might be ruled differently because of nuances in context. Wisdom was insight into the lord's character, as expressed in the ability to rule on some cases as the lawgiver would rule. A judge was promoted on how few rulings were overturned on appeal to a higher court, especially in cases reviewed by the lawgiver.
This was associated with the wisdom of grasping human motives, more from actions than words, but even more, what those words and actions said about where their loyalties lay. To accurately predict what individuals and groups would do under varying circumstances was regarded as wisdom. Naturally, such prescience would put you at an advantage in dealing with your fellow humans. Whatever circumstances arose, you would be ready to act appropriately, or wisely. A servant who wisely anticipated his master's requirements was beloved, highly valued. It should be obvious this was as much the result of willingness as it was of understanding. A demonstrated desire to obey and please was the foundation of such wisdom.
Everyone serves someone. Only God has no superior. The concept of the loner was that of an outlaw, a sinner rejected and barely allowed to live. While there was a place for the individual hero who saved the day, it was assumed he would arise from his own people at God's behest. There was no glory for the individual virtuoso apart from community. Heroes and experts were gifts of God to the community. Virtuoso talent existed only as a gift of God to train others. There was an assumption of balance between the individual and community. The only good loner was the prophet who stood for God against the sinning masses. Even then, he was inevitably called to serve God by serving the community. It was assumed others would aspire to his high calling and join him.
While great works were ascribed to great men in the community, it was quite rare for great men to do the work themselves. Almost no one went about their calling individually, but would have at least one servant or apprentice at his side. The warrior had his young shield-bearer, the prophet had his servant, as did every nobleman. Thus, any number of people might represent a great man, and would be treated with respect befitting the man himself. It was said such a representative was going "in the name of" his master. Delegation was a basic assumption of life. One gained glory most from sharing in that of another.
There is a wide contrast between the two cultures on two fundamental concepts, love and belief. In Western lore, romantic love is completely irrational and cannot be tamed. It follows its own whims and is proper justification for all manner of devotional behavior. On the other hand, belief is chosen, but may also be irrational. True convictions are viewed as intransigence in resisting reason. To the Hebrew mind, things are just the opposite. Love is a conscious choice, and romantic attachment is the natural result of choosing appropriately. Yet religious conviction is ordained by God. It is based on revelation coming down from God, established long before the believer was born. In covenant with God, revelation is brought to life in the believer's heart, and grips the soul eternally. Convictions become clarified, but are not subject to change from human effort. Sin is resisting commitment to the demands of conviction.
The road to Light is a journey to commitment, which is is another word for faith. We are called to consider all things in light of our commitment to Christ.
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By Ed Hurst
22 February 2009
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