STORIES OF

JEWISH CHRIST

Two Powers and God’s Heavenly Throne

IN THIS LECTURE:

1. Biblical Visions of God’s Throne

IN THIS LECTURE:

1. Biblical Visions of God’s Throne

2. God’s Throne in the Qumran Scrolls

IN THIS LECTURE:

1. Biblical Visions of God’s Throne

2. God’s Throne in the Qumran Scrolls

3. Talmudic Debates over the Two Powers

Ezekiel’s Vision of God’s Throne

4 As I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire. 5 Within it there were figures resembling four living beings. And this was their appearance: they had human form. 6 Each of them had four faces and four wings. 7 Their legs were straight and their feet were like a calf’s hoof, and they gleamed like burnished bronze. 8 Under their wings on their four sides were human hands... (Ezekiel 1:4-8)

11 Their wings were spread out above; each had two touching another being, and two covering their bodies. 12 And each went straight forward; wherever the spirit was about to go, they would go, without turning as they went...15 Now as I looked at the living beings, behold, there was one wheel on the earth beside the living beings, for each of the four of them. (Ezekiel 1:11-15)

16 The appearance of the wheels and their workmanship was like sparkling beryl, and all four of them had the same form, their appearance and workmanship being as if one wheel were within another. 17 Whenever they moved, they moved in any of their four directions without turning as they moved... (Ezekiel 1:16-17)

21 Whenever those went, these went; and whenever those stood still, these stood still. And whenever those rose from the earth, the wheels rose close beside them; for the spirit of the living beings was in the wheels... 26 Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. (Ezekiel 1:21-27)

27 Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him. 28 As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell on my face... (Ezekiel 1:27-28)

Four human-looking heavenly creatures each with four wings and four faces.

Four human-looking heavenly creatures each with four wings and four faces.

Four creatures were connected to four wheels, they moved together and the wheels were somehow connected to the creatures

Four human-looking heavenly creatures each with four wings and four faces.

Four creatures were connected to four wheels, they moved together and the wheels were somehow connected to the creatures

Ezekiel describes a chariot-like vehicle moved by the heavenly creatures

Above the creatures and moving wheels was an ornate throne. On the throne was a figure that appeared to be human.

Above the creatures and moving wheels was an ornate throne. On the throne was a figure that appeared to be human.

Ezekiel describes a throne that looks like a chariot with a figure seated on it. According to the prophet this was a vision of the Lord’s glory.

This passage in Ezekiel falls into a category of texts that describe a particular Jewish mystical tradition. It is commonly called “MerkavahMysticism”.

This passage in Ezekiel falls into a category of texts that describe a particular Jewish mystical tradition. It is commonly called “MerkavahMysticism”.

This tradition is based on collections of Jewish texts that share similar ideas. These texts represent various views of the Second Temple era. Some texts are pre-Rabbinic, others come from Rabbinic literature. Some like Ezekiel come from the canonical collection.

What pulls these theological and spiritual writings together (and the reason why they are called a mysticism) is that they that deal broadly with the God’s heavenly domain and human ascent to this realm. Merkavah texts usually contain visions of God’s throne, often the heavenly chariot - the traveling throne of Israel’s God. These texts are deemed mystical because they describe subjective otherworldly experiences, just like the images of angels and wheels described in the visions of the prophet Ezekiel.

What pulls these theological and spiritual writings together (and the reason why they are called a mysticism) is that they that deal broadly with the God’s heavenly domain and human ascent to this realm. Merkavah texts usually contain visions of God’s throne, often the heavenly chariot - the traveling throne of Israel’s God. These texts are deemed mystical because they describe subjective otherworldly experiences, just like the images of angels and wheels described in the visions of the prophet Ezekiel.

The term itself - מרכבה (merkavah) comes from Hebrew verb “to ride” לרכוב (lirkov). So Merkavah is a vehicle, something one rides, thus “a chariot” is a common English translation.

In recent years several iconographic synagogues were excavated in Israel. They all have very ornate images that were believed to have been forbidden in Jewish places of worship. In most of these synagogues one can see an image of a heavenly chariot. Because of the 6th century earthquake the Beit Alfa Synagogue is one of the best preserved examples.

One could expect this kind of art in a church and not in a 3rd cent. Synagogue. At the center is a heavenly chariot, a human-looking rider and horses not angels. In a circle -12 signs of the zodiac, possibly showing God’s full control of creation and time (12 months). In the corners are 4 angelic beings (4 seasons of the year tied to zodiac or 4 winds).

This is another zodiac mosaic in the Tzipori (Sepphoris) Synagogue. This town, in central Galilee, was the main hub of Rabbinic Judaism in the 3rd century CE, a place where the Mishnah was compiled and edited.

This is another zodiac mosaic in the Tzipori (Sepphoris) Synagogue. This town, in central Galilee, was the main hub of Rabbinic Judaism in the 3rd century CE, a place where the Mishnah was compiled and edited.

The same imagery and all of the same components of the chariot (as at Beit Alfa) are present there as well. One exception is that the chariot is empty. Maybe the craftsman felt awkward depicting a deity in his mosaic.

This is a 4th century BCE carving from Athena’s temple in Troy. Looks familiar? No, it is not Israel’s God, its Helios. He is a sun deity in Greek mythology and he has nothing to do with Synagogues.

So what is a Greek deity with his distinct sunshine-shaped crown doing in the synagogue mosaics in Israel? No one has a definitive answer yet. Perhaps Helios somehow represents the God of Israel on his chariot throne. He is positioned among the zodiac signs, a calendar that comes from the Greek world as well. In fact the mosaic may not even have a deep spiritual meaning. It could simply be an ornate cultural depiction of the calendar.

This is a 4th century BCE carving from Athena’s temple in Troy. Looks familiar? No, it is not Israel’s God, its Helios. He is a sun deity in Greek mythology and he has nothing to do with Synagogues.

It would make sense that there is a shining sun disk instead of a human figure and an empty seat on the chariot in the Tziporimosaic, especially if this is supposed to be a sun god. On the other hand, the figure could be tied to early Jewish chariot mysticism connected to the idea of God’s chariot-throne. It could be a blend of two ideas. .

Daniel’s Vision of God’s Throne

9 “I kept looking until thrones were set up, and the Ancient of Days took His seat; His vesture was like white snow and the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 “A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him… (Daniel 7:9-10)

Daniel is another biblical prophet that had a vision of God’s heavenly throne. His vision also mentions the wheels connected to God’s throne. It seems that God’s throne is a chariot.

“I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 “And to Him was given dominion, Glory and a kingdom, that all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one which will not be destroyed. (Daniel 7:13-14)

Daniel’s vision reveals the Son of Man riding the clouds and coming right up to God’s throne to receive glory and a kingdom from the Ancient of Days.

Jesus used the “Son of Man” title to refer to himself. But the term has more than one meaning. On one hand, it means “just human” or “merely human” but on the other it is the term Daniel uses to describe an eternal heavenly king who receives glory from God who sits on chariot throne.

The Head of Days/Ancient of Days sits on the heavenly chariot-throne surrounded by angels. Someone resembling a human being (Son of Man) was led up to him. He comes on the clouds of heaven. The Ancient of Days (old figure) makes the Son of Man (younger figure) an eternal king who must be worshipped, honored and obeyed just as the Ancient of Days is honored.

The implications of these prophetic visions are hard to take in. A visible, human being-like figure is seen on the heavenly throne-chariot in Ezekiel’s visions. Can God be seen? Does he have a form?

Another human-looking figure is made king reigning as a second power in heaven based on the visions of Daniel. The Son of Man is not the same person as the Ancient of Days. Who is this king?

God’s Throne in Qumran Scrolls

6 Song for the sacrifice of] the twelfth [sa]bbath, [on the twenty-first of the third month. Praise the God of …] 7 [you wond]erful[deputy princes,] and exalt him according to the glory in the ten[t of the God of] knowledge. The [cheru]bs fall down before him, and bl[es]s. (Songs of the Sabbath Sacrifice 4Q405)

6 Song for the sacrifice of] the twelfth [sa]bbath, [on the twenty-first of the third month. Praise the God of …] 7 [you wond]erful[deputy princes,] and exalt him according to the glory in the ten[t of the God of] knowledge. The [cheru]bs fall down before him, and bl[es]s. (Songs of the Sabbath Sacrifice 4Q405)

The passage describes the princes, who are angelic beings. They are praising God במשכןאלוהי דעת “in the tent (tabernacle) of the God of Knowledge”. But then the terminology becomes a bit unusual.

When they rise the murmuring sound of gods 8 [is heard,] and there is an uproar of exultation when they lift their wings, the [murmur]ing sound of gods. They bless the image of the throne-chariot (which is) above the vault of the cherubs (Songs of the Sabbath Sacrifice 4Q405)

When they rise the murmuring sound of gods 8 [is heard,] and there is an uproar of exultation when they lift their wings, the [murmur]ing sound of gods. They bless the image of the throne-chariot (which is) above the vault of the cherubs (Songs of the Sabbath Sacrifice 4Q405)

There is an interesting description in these verses. The sound that the wings of the heavenly creatures make is described as קולדממת אלוהים “the murmurings sound of gods.” and they are in front of the “chariot-throne” מרכבהכסא (kiseh merkavah).

9 [and] they sing [the splen]dour of the shining vault (which is) beneath the seat of his glory. And when the ophanim move forward, the holy angels return; «they emerge from between» 10 its glorious [wh]eels with the likeness of fire, the spirits of the holy of holies. Around them is the likeness of streams of fire like electrum, and a [lum]inous substance 11 gloriously multi-coloured, wonderful colours, «purely» blended. The spirits of living [g]ods move constantly with the glory of [the] wonderful chariots.(Songs of the Sabbath Sacrifice 4Q405)

9 [and] they sing [the splen]dour of the shining vault (which is) beneath the seat of his glory. And when the ophanim move forward, the holy angels return; «they emerge from between» 10 its glorious [wh]eels with the likeness of fire, the spirits of the holy of holies. Around them is the likeness of streams of fire like electrum, and a [lum]inous substance 11 gloriously multi-coloured, wonderful colours, «purely» blended. The spirits of living [g]ods move constantly with the glory of [the] wonderful chariots.(Songs of the Sabbath Sacrifice 4Q405)

Just like in Daniel and Ezekiel we see the imagery of heavenly creatures before the throne that has “wheels with the likeness of fire”. There are multiple mentions of “the spirits” and the song mentions “the spirits of the living gods” who move constantly.

It is not so easy to explain what these are and why they have such names.

12 And (there is) a murmuring voice of blessing in the uproar of their motion, and they praise the holy one on returning to their paths. When they rise, they rise wonderfully; when they settle, 13 they [sta]nd still. The sound of glad rejoicing becomes silent and there is a calm blessing of gods in all the camps of the gods. [And] the sound of praise[s] (Songs of the Sabbath Sacrifice 4Q405)

12 And (there is) a murmuring voice of blessing in the uproar of their motion, and they praise the holy one on returning to their paths. When they rise, they rise wonderfully; when they settle, 13 they [sta]nd still. The sound of glad rejoicing becomes silent and there is a calm blessing of gods in all the camps of the gods. [And] the sound of praise[s] (Songs of the Sabbath Sacrifice 4Q405)

The reference to the ברך אלוהים בכול מחני אלוהים “blessing of gods in the camps of the gods” puzzles most readers. Are these deities? Is this some symbolic language that means angels? Some scholars believe that Qumran Jews believed in theosis – a process by which a being can be glorified to the status of becoming divine. This would makes sense when Qumran scrolls speak about the “council of the gods” before God’s very throne.

Talmudic Debates

Over Two Powers

R. Nahman said: He who is as skilled in refuting the minim as is R. Idith, let him do so; but not otherwise. Once a min said to R. Idith: It is written, and unto Moses he said, Come up to the Lord. But surely it should have stated, Come up unto me! (Babylonian Talmud, Sanhedrin 38b)

Hebrew word “min” means “a kind, or variety”, in other words a different kind of a Jew. He is a heretic, a part of the Jewish community, but someone espousing opinions outside of the accepted interpretive norms set by the majority. Text problem: In the Torah God speaks to Moses personally, but refers to himself in the third person (Lord) instead of the first person (me). Possible Solution: Maybe there is more than one divine being in heaven?

Metatron [who said that], he replied, whose name is similar to that of his Master, for it is written, For my name is in him. But if so, [he retorted,] we should worship him! (Babylonian Talmud, Sanhedrin 38b)

Metatron [who said that], he replied, whose name is similar to that of his Master, for it is written, For my name is in him. But if so, [he retorted,] we should worship him! (Babylonian Talmud, Sanhedrin 38b)

Rabbi Idith agreed that the third person is strange grammar, so this must be Metatron speaking. God placed his name into Metatron’s name and that is the confusion. A min retorted that if this is the case, perhaps, we should worship Metatron who is called Lord together with God.

Why did Rabbi Idith say that these words belong to angel Metatron and what does it mean that God’s name is in him?

Why did Rabbi Idith say that these words belong to angel Metatron and what does it mean that God’s name is in him?

“Behold, I am going to send an angel before you to guard you along the way and to bring you into the place which I have prepared. Be on your guard before him and obey his voice; do not be rebellious toward him, for he will not pardon your transgression, since My name is in him.” (Ex 23:20-21)

The same passage, however, - replied R. Idith says: Be not rebellious against him, that is exchange me not for him. But if so, why is it stated: He will not pardon your transgression? He answered: By our troth we would not accept him even as a messenger, for it is written, and he said unto him, if Thy [personal] presence go not. (Babylonian Talmud, Sanhedrin 38b)

The same passage, however, - replied R. Idith says: Be not rebellious against him, that is exchange me not for him. But if so, why is it stated: He will not pardon your transgression? He answered: By our troth we would not accept him even as a messenger, for it is written, and he said unto him, if Thy [personal] presence go not. (Babylonian Talmud, Sanhedrin 38b)

Rabbi Idith said that seeing Metatron as divine is not acceptable, because this very passage tells Israelites not to rebel and exchange God for something else.

A min then asked him why does this angel have the power to forgive or not to forgive transgressions? Rabbi Idith explained that he was supposed to be a special messenger endowed with God-like presence based on Moses’ specific request.

A min once said to R. Ishmael b. Jose: It is written, Then the Lord caused to rain upon Sodom and Gomorrah brimstone and fire from the Lord: but from him should have been written! A certain man said, Leave him to me, I will answer him. He then proceeded, It is written, and Lamech said to his wives, Ada and Zillah, Hear my voice, ye wives of Lamech; but he should have said, my wives! But such is the scriptural idiom - so here too, it is the scriptural idiom. (Babylonian Talmud, Sanhedrin 38b)

A min once said to R. Ishmael b. Jose: It is written, Then the Lord caused to rain upon Sodom and Gomorrah brimstone and fire from the Lord: but from him should have been written! A certain man said, Leave him to me, I will answer him. He then proceeded, It is written, and Lamech said to his wives, Ada and Zillah, Hear my voice, ye wives of Lamech; but he should have said, my wives! But such is the scriptural idiom - so here too, it is the scriptural idiom. (Babylonian Talmud, Sanhedrin 38b)

The Rabbis in the Talmud answered this min’s question about another passage where God refers to himself in the third person. Their solution - this kind of speech is idiomatic.

They provided an example where Lamech speaks about himself in the third person in a similar way. This min makes too much of this unusual phraseology in the Torah and is misled by it, but it is idiomatic.

Though these passages from the Talmud are apologetic, defending the mainstream position, they reveal a presence of theological tensions. There were some in the Jewish community who argued for the existence of a heavenly duality of God even based on the textual evidence they saw in the Hebrew Bible.

Though these passages from the Talmud are apologetic, defending the mainstream position, they reveal a presence of theological tensions. There were some in the Jewish community who argued for the existence of a heavenly duality of God even based on the textual evidence they saw in the Hebrew Bible.

Dealing with these minim -“heretics” must have presented a considerable problem. And the tension was such that it could not be ignored and needed to be addressed.

The Merkavah literature is fascinated with individuals reaching God’s abode. However the majesty of this experience is always combined with fear and trepidation at what one may say and how it can affect things. “Our Rabbis taught: Four men entered the ‘Garden’, namely, Ben ‘Azzai and Ben Zoma, Aher, and R. Akiba.” (Babylonian

Talmud, Hagigah 14b-15a)

The Merkavah literature is fascinated with individuals reaching God’s abode. However the majesty of this experience is always combined with fear and trepidation at what one may say and how it can affect things. “Our Rabbis taught: Four men entered the ‘Garden’, namely, Ben ‘Azzai and Ben Zoma, Aher, and R. Akiba.” (Babylonian

Talmud, Hagigah 14b-15a)

The “Garden” is Garden of Eden, i.e. heaven. Ben Azzai and Ben Zoma are 2nd century rabbinic students. Aher is Elisha ben Abuyah who was condemned as a heretic by his peers. Rav. Akivais a key sage of the 2nd century.

Ben ‘Azzai cast a look and died. Of him Scripture says: Precious in the sight of the Lord is the death of his saints. Ben Zoma looked and lost his mind. Of him Scripture says: Hast thou found honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. Ahermutilated the shoots. R. Akibadeparted unhurt. (Babylonian Talmud, Hagigah 14b-15a)

Ben ‘Azzai cast a look and died. Of him Scripture says: Precious in the sight of the Lord is the death of his saints. Ben Zoma looked and lost his mind. Of him Scripture says: Hast thou found honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. Ahermutilated the shoots. R. Akibadeparted unhurt. (Babylonian Talmud, Hagigah 14b-15a)

The forbidden journey to God’s domain has a price. Ben Azzai dies Ben Zoma is overwhelmed and goes crazy. Aher did something strange and R. Akiba – made it back in one piece.

Aher mutilated the shoots. Of him Scripture says: Suffer not thy mouth to bring thy flesh into guilt. What does it refer to? - He saw that permission was granted to Metatron to sit and write down the merits of Israel. Said he: It is taught as a tradition that on high there is no sitting and no emulation, and no back, and no weariness. Perhaps, - God forbid! - there are two (powers) divinities! (Babylonian Talmud, Hagigah 14b-15a)

Angels do not sit in heaven. Only God does. Ahersaw Metatron sit and presumed that he was divine.

[Thereupon] they led Metatronforth, and punished him with sixty fiery lashes, saying to him: Why didst thou not rise before him when thou didst see him? Command was [then] given to strike out the merits of Aher. Bat kol went forth and said: Return, ye backsliding children - except Aher.(Babylonian Talmud, Hagigah 14b-15a)

[Thereupon] they led Metatronforth, and punished him with sixty fiery lashes, saying to him: Why didst thou not rise before him when thou didst see him? Command was [then] given to strike out the merits of Aher. Bat kol went forth and said: Return, ye backsliding children - except Aher.(Babylonian Talmud, Hagigah 14b-15a)

According to the sages the exalted angel Metatron with 70 names was whipped for not rising from his seat and for giving Aher a reason to blaspheme and think that he is divine. All good things Aher did in his lifetime were nullified and he was not even allowed to repent of his sin.

Elisha b. Abuyah was born in Jerusalem before 70 CE. The best we can tell is that he was a Sadducee who originally opposed Pharisaic thought. After the Temple’s destruction, the Sadducees and Pharisees joined together and tried to work out their differences. At one time these proto-rabbis were proud to recognize him as one of many in their diverse group of Torah scholars. But later their opposition to him grew so intense that they even refrained from pronouncing his name and referred to him as Aher“the other” in Hebrew.

This passage is clearly polemical and the theological tensions with heretics who believed in two powers are evident. The passage is a warning to all Jews who dare to consider the idea of two powers in heaven. They are in grave spiritual danger to do so. There is no place for such ideas in Rabbinic Judaism. This is condoned not only by the authority of the sages but apparently even by Bat Kol, (by God) himself.

Some biblical texts (like the Ezekiel and Daniel visions) did not fit perfectly into the emerging Rabbinic Judaism. Some sacred texts were used in the Jewish community to argue that there may be two powers in heaven. The proponents of such views were cast out from the community but tensions remained. As followers of Jesus were articulating beliefs about their Master no doubt this spiritual thinking impacted them as well.

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