fun with the bible: The Old and New Testaments: The Source of Evil
The Old and New Testaments: The Source of Evil
Looking at the differences between the Old and New Testament the obvious switch from monism to dualism is most prominent. In this paper I will look into the monism of the Old Testament and compare it to the dualism that appears in the New Testament. These two different perspectives on good and evil allow for different ideas about God and his intentions. I believe that the New Testament beliefs allow for people to understand God’s purpose more clearly, in that they have someone else to blame for evil in the world. The Old Testament forces inconsistencies into the actions of God. I will look at these concepts through examples from the text.
In the Old Testament the stories are of the actions of those on Earth finding their way through life by God’s direction. The Israelites look for reward and punishment within this realm of the living. In Exodus we see this in the efforts put forth, in the early chapters by God (or Yaweh) to free his people from the slavery of the Pharaoh. By the words of Jesus in Luke 6.21 ”’Blessed are you that weep now, for you shall laugh‘“, this idea of salvation during life is not consistent with the notions of the New Testament. The New Testament’s people would not have asked to be rescued, they would know that they would find rewards for their faithfulness through this pain after death in heaven. The punishment of the Egyptians is so important in the Old Testament because there is no other place or time for them to ‘learn their lesson.’ This is shown again in the plague of the Philistines in Samuel 5, when they have taken the ark. The tumors are the direct punishment by God, they are something physical and palatable, not an abstract concept like hell.
The reward and punishment of the Israelites holds even more weight than that of other peoples. Repeatedly we see examples in which God rewards those who are loyal to him with prosperity and many decedents: with Abraham, Israel, and Jacob. These rewards extend through the covenant as a representation of God’s immortality and loyalty to these people. This allows for the continuation of the religion, in that there is a reason for following the ten commandments and other laws. In Psalm we see examples of the rewards that included with long life, many children, and wealth: ”dost crown him with glory and honor[...]dominion over[...]all sheep and oxen, and also the beast of the field, and the birds of the air, and the fish of the sea“ (Psalm 8.5-8). We see the worship of those things on earth that represent wealth and prosperity; value is placed on tangible items.
There is also the establishment of inherited guilt. This is seen in Solomon’s son, by Bathshe’ba, dying quickly after he is born. The child is punished, not the adulterer. This is more prominently seen in the example of Saul. This king believes he is going right by God and is therefore confident in his actions, but is actually misguided. His punishment results quickly there after, ”the Philistines slew Jonathan and Abin’adab and Mal’chishu’s, the sons of Saul“ (1 Samuel 31), the children are punished along with King Saul.
The Old Testament allows for visible reactions by God to the actions of humans, although this does provide a tangible religion there is a draw back. When a person does something evil but still lives a long life there is no direct explanation in the faith. The inherited guilt can allow for some of these discrepancies, but in the end a wealthy family that does ill and is not punished gives reason to doubt God. The closest to a solution is that God seems to be a vengeful god who does not always follow his own rules. In Genesis 18 we see that Abraham must convince God that he should not blindly destroy the righteous with the wicked. In Job we see God give permission for Satan (at this point only the adversary to man), ”Behold, all that he has is in your power“ (Job 2.12), to destroy Job’s property and children. Both of these occurrences show God to perform evil acts along with good. Therefore he embodies good and evil. The problem with this for those that worship him is the question of: why worship this God who would commit these terrible acts?
In the New Testament we see an alternative view that allows for a system of faith that is easier to see as fact. The rewards and punishments are promised after death where no one can confirm of deny them actually occurring. Looking into the rewards that are given in life, they are often to those that do not have faith or follow the credence of God. In Acts 8 we see the conversion of Saul to Paul. This man who speaks of murdering the disciples is blinded, but then is brought into the care of Jesus and God and ”increased all the more in strength“ (Acts 8.22). Though changed, he is still rewarded. This is not consistent with the Old Testament in which he would most likely been maimed then killed.
As Jesus travels through the country he heals those that come forward and have faith. This reward for faith allows for visual confirmation of their worship, but that is the only reason it is occurring: so that Jesus can prove who he is, ”healing every disease and every infirmity among the people. So his fame spread though out all Syria“ (Matthew 5.23-24). One is a result of the other. There may be reward in having faith, but the true reward is in heaven: ”’your reward is great in heaven’“ (Matthew 5.12). The healing performed by Jesus seems to only be showmanship to gain that faith. It is not a direct reward for those that follow the rules set by God.
In the parables that are spoken by Jesus there is the explanation for God’s rewarding those that are not consistently faithful: ”there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance“ (Luke 15.7). Like the Psalm of the Old Testament this gives some explanation for the rewards and punishments of the people. This explanation shows God to be chiefly a forgiving god that will rather look on choosing to follow the faith later in life, than being consistent in faith throughout life. This plays well with the idea of a Satan figure because it shows that turning from evil to good holds greater weight, and allows for mistakes to be made. These mistakes make for a more realistic life to be lead by the followers of God.
The rewards and punishments of the New Testament are invisible and those occurrences of pain and bad circumstances can be explained away by the existence of Satan. In the Old Testament everything is meant to represent a reward or punishment for previous actions. Any occurrence that does not fit into this equation of the Old Testament is allotted to the fact that God will randomly smite some one because he does hold evil within him. These two differing religions allow for different conclusions to made about evil in the world. In the old, evil is part of the religion that you believe in; it is part of the god that you love. In the new, evil is part of God’s creation, but not under his control; it is something that you must overcome to be rewarded by God. The monism and dualism prove to be the push for the two Testaments to greatly differ.
Looking at the differences between the Old and New Testament the obvious switch from monism to dualism is most prominent. In this paper I will look into the monism of the Old Testament and compare it to the dualism that appears in the New Testament. These two different perspectives on good and evil allow for different ideas about God and his intentions. I believe that the New Testament beliefs allow for people to understand God’s purpose more clearly, in that they have someone else to blame for evil in the world. The Old Testament forces inconsistencies into the actions of God. I will look at these concepts through examples from the text.
In the Old Testament the stories are of the actions of those on Earth finding their way through life by God’s direction. The Israelites look for reward and punishment within this realm of the living. In Exodus we see this in the efforts put forth, in the early chapters by God (or Yaweh) to free his people from the slavery of the Pharaoh. By the words of Jesus in Luke 6.21 ”’Blessed are you that weep now, for you shall laugh‘“, this idea of salvation during life is not consistent with the notions of the New Testament. The New Testament’s people would not have asked to be rescued, they would know that they would find rewards for their faithfulness through this pain after death in heaven. The punishment of the Egyptians is so important in the Old Testament because there is no other place or time for them to ‘learn their lesson.’ This is shown again in the plague of the Philistines in Samuel 5, when they have taken the ark. The tumors are the direct punishment by God, they are something physical and palatable, not an abstract concept like hell.
The reward and punishment of the Israelites holds even more weight than that of other peoples. Repeatedly we see examples in which God rewards those who are loyal to him with prosperity and many decedents: with Abraham, Israel, and Jacob. These rewards extend through the covenant as a representation of God’s immortality and loyalty to these people. This allows for the continuation of the religion, in that there is a reason for following the ten commandments and other laws. In Psalm we see examples of the rewards that included with long life, many children, and wealth: ”dost crown him with glory and honor[...]dominion over[...]all sheep and oxen, and also the beast of the field, and the birds of the air, and the fish of the sea“ (Psalm 8.5-8). We see the worship of those things on earth that represent wealth and prosperity; value is placed on tangible items.
There is also the establishment of inherited guilt. This is seen in Solomon’s son, by Bathshe’ba, dying quickly after he is born. The child is punished, not the adulterer. This is more prominently seen in the example of Saul. This king believes he is going right by God and is therefore confident in his actions, but is actually misguided. His punishment results quickly there after, ”the Philistines slew Jonathan and Abin’adab and Mal’chishu’s, the sons of Saul“ (1 Samuel 31), the children are punished along with King Saul.
The Old Testament allows for visible reactions by God to the actions of humans, although this does provide a tangible religion there is a draw back. When a person does something evil but still lives a long life there is no direct explanation in the faith. The inherited guilt can allow for some of these discrepancies, but in the end a wealthy family that does ill and is not punished gives reason to doubt God. The closest to a solution is that God seems to be a vengeful god who does not always follow his own rules. In Genesis 18 we see that Abraham must convince God that he should not blindly destroy the righteous with the wicked. In Job we see God give permission for Satan (at this point only the adversary to man), ”Behold, all that he has is in your power“ (Job 2.12), to destroy Job’s property and children. Both of these occurrences show God to perform evil acts along with good. Therefore he embodies good and evil. The problem with this for those that worship him is the question of: why worship this God who would commit these terrible acts?
In the New Testament we see an alternative view that allows for a system of faith that is easier to see as fact. The rewards and punishments are promised after death where no one can confirm of deny them actually occurring. Looking into the rewards that are given in life, they are often to those that do not have faith or follow the credence of God. In Acts 8 we see the conversion of Saul to Paul. This man who speaks of murdering the disciples is blinded, but then is brought into the care of Jesus and God and ”increased all the more in strength“ (Acts 8.22). Though changed, he is still rewarded. This is not consistent with the Old Testament in which he would most likely been maimed then killed.
As Jesus travels through the country he heals those that come forward and have faith. This reward for faith allows for visual confirmation of their worship, but that is the only reason it is occurring: so that Jesus can prove who he is, ”healing every disease and every infirmity among the people. So his fame spread though out all Syria“ (Matthew 5.23-24). One is a result of the other. There may be reward in having faith, but the true reward is in heaven: ”’your reward is great in heaven’“ (Matthew 5.12). The healing performed by Jesus seems to only be showmanship to gain that faith. It is not a direct reward for those that follow the rules set by God.
In the parables that are spoken by Jesus there is the explanation for God’s rewarding those that are not consistently faithful: ”there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance“ (Luke 15.7). Like the Psalm of the Old Testament this gives some explanation for the rewards and punishments of the people. This explanation shows God to be chiefly a forgiving god that will rather look on choosing to follow the faith later in life, than being consistent in faith throughout life. This plays well with the idea of a Satan figure because it shows that turning from evil to good holds greater weight, and allows for mistakes to be made. These mistakes make for a more realistic life to be lead by the followers of God.
The rewards and punishments of the New Testament are invisible and those occurrences of pain and bad circumstances can be explained away by the existence of Satan. In the Old Testament everything is meant to represent a reward or punishment for previous actions. Any occurrence that does not fit into this equation of the Old Testament is allotted to the fact that God will randomly smite some one because he does hold evil within him. These two differing religions allow for different conclusions to made about evil in the world. In the old, evil is part of the religion that you believe in; it is part of the god that you love. In the new, evil is part of God’s creation, but not under his control; it is something that you must overcome to be rewarded by God. The monism and dualism prove to be the push for the two Testaments to greatly differ.
