As we have seen, the first two callings of “come and see” are both directed toward a new disciple. First, to come and see the place where Christ dwells and then to come and see for oneself who He really is. The third “come and see,” however, is different.
As Jesus nears His own crucifixion, His friend Lazarus dies and is laid in a stone tomb. Lazarus’ sisters come to Him, weeping over the death of their brother. They doubt that His presence will do any good at this point because Lazarus has been dead four days and the sweet smell of the spices that were used to anoint his body have worn off revealing the real stench of death. They weep at His feet and reprimand Him for not coming sooner.
Jesus seemingly remains unconcerned as he gets nearer to the tomb, continually reminding Mary and Martha of who He is.
Finally, He asks them, “Where have you laid him?” and they respond, “Lord, come and see.”
The third “come and see” of the gospels is an invitation for the Lord to come and see the wages of sin, to confront the death and corruption that plagues humanity–that plagues each of us.
It is an invitation we must extend to Jesus knowing that we are Lazarus, dead four days and stinking from our own sins within the stone tomb of our harden hearts. Experience (the first come and see) and knowledge (the second) of Christ are gifts of grace, freely offered by Him to those who will receive Him.
What is required of us is to respond.
And we respond by asking Jesus to come and see the sins that bind us like Lazarus in the grave no matter how foul we may think they have become. What is asked of us is that we weep bitterly, like Mary at her brother’s tomb, over the death that is within us.
When they reach the tomb, Jesus, confronted with the death of His friend and the end result of humanity’s fallen state, joins Mary in her lament. And then, incredibly and in spite of the doubts and disgust of the crowd, He asked for the tomb to be opened, and He calls the rotting Lazarus out of the tomb and into Life.
So too it is with our hearts when we truly and honestly invite Jesus to come and see what lies within. He takes away the stony hardness of our hearts, and He does not flinch at the stench of the dead man who lies therein. Instead, He weeps with us, His own heart breaking to know what tragedies we suffer at our own hands, and then He calls forth the real man saying, “Loose him, and let him go,” freeing us from the grave clothes of our the sins which bind us and offering to us True Life in Him.
Last week we talked about the invitation of Jesus to “come and see” where He lived, and we established that to become a disciple is first to be near to the Lord and experience Him in His own home.
This week, we take a look at what happens right after this first “come and see” calling. Immediately after John’s two disciples spend the evening with Jesus, a Galilean game of telephone begins as Andrew goes to find Peter, and after being called by Jesus, Philip goes to find Nathanael. Andrew declares, “We have found the Messiah,” and Philip says, “We have found Him of whom Moses in the law, and also the prophets, wrote–Jesus of Nazareth, the son of Joseph.” Pretty hefty claims.
It’s perhaps not too much of a surprise that the testimony of Philip, no matter how enthusiastic, was not enough to convince Nathanael. He’s not only not convinced that Jesus is the Messiah, but he’s not convinced it is possible for someone that important to come from such a scripturally unimportant (and sometimes disreputable) town like Nazareth.
Amazingly, Philip is not taken aback by Nathanael’s doubts nor does he try to further convince him. He simply tells him, “Come and see.” He is neither offended that Nathanael may not believe him nor is he shaken in his own decision to follow Jesus. It’s as if he says, “You don’t have to believe me. I’m convinced. Come see for yourself and decide.”
As an aside, there’s an important lesson here about evangelism. First, it’s important to notice that “come and see” only follows Philip’s willingness to seek out his friend and boldly declare to him that he has found the Savior. But once he’s given the testimony of his own encounter with the Lord, Philip allows Nathanael the freedom to come and see for himself–or not.
Philip invites Nathanael to get to know Jesus, and Nathanael comes. Though he has heard the testimony of his friend, like Thomas after the resurrection, Nathanael needs to meet Jesus himself.
To meet Jesus and discover experientially that He is the Messiah, the Savior, is essential to becoming a disciple of Christ. No one is made a believer on the testimony of others alone. You have to meet Jesus yourself by coming to Him. And while we may not be able to walk down the road from our shady fig tree to find Him, we can meet Jesus in prayer. Even a tentative or doubt-filled prayer is a vehicle for encountering the Lord. Nathanael probably wasn’t walking down the road actually expecting to meet the Messiah; in fact, he probably thought the end result of his excursion with Philip would end in disappointment, in nothing. But he made the walk anyway just to see. He carried his doubts right to the feet of the Lord.
And when Nathanael got near to Jesus, while he was still a bit down the road, Jesus called out to him, praising him for his righteous doubt and for his willingness to meet Him anyway. He tells Nathanael that He already knows about his doubts because He saw him when he was under the fig tree.
So come. Don’t be afraid to carry your doubts and your questions with you, but come. If with authenticity and honesty you approach Jesus, He will honor you from far off, coming to you and offering you His salvation so that you of your own accord, with Nathanael, can declare, “You are the Son of God.”
The OCF Podcast is back, and we have lots of new things to share with you this year! First up, we start back into our apologetics series where we help you answer the questions you get asked on campus. Listen in to hear our new Media Student Leader Dan Bein continue the conversation with Fr. Brendan Pelphrey about sharing Orthodoxy with others. In this episode, they talk about the Bible and its place in the Church.
Click here to listen!
Today we continue to answer the question:
Why are some books in the Bible while others were excluded and how was that decided?
The canon of the Old Testament is a much more complicated collection than the New Testament. Unlike the New Testament that was written, collected, and pretty much standardized in the course of 300 years, the writing, editing, and collecting of the Old Testament spans at least eight centuries before Christ, and the decision about which texts should be considered canonical varies across Jewish and Christian traditions.
As a much older collection and one that is shared by Jews and Christians alike, explaining the full history of the Old Testament requires much more than a blog post! But probably the most common question you’ll face about the Old Testament is something like,
Why do you have ‘extra’ books in your Bible?
If you’ve never noticed, the Old Testament in your Orthodox Study Bible doesn’t quite match up with other English translations like the NKJV or NIV–it’s longer and the books are in a different order. Here’s why.
In the three centuries preceding Christ, Judea came under the rule of the Greeks and then the Romans. Because of this, many Jews were living outside of Judea and in other parts of the empire and many of them spoke Greek as their primary language. Thus, it became necessary for the Scripture (which, of course, at this time only included the Old Testament and did not yet have a set canon) to be translated from its original Hebrew into Greek.
A page from a 13th Century copy of the LXX. Image from Wikimedia
According to early Jewish and Christian tradition, King Ptolomy II Philadelphus summoned 72 Hebrew scholars and asked them to translate the teachings of Moses into Greek to include in the famous library of Alexandria. The number of translators is what later gave this Greek translation its name–Septuagint being derived from the Latin for “the translation of the seventy”–and is why this version is often abbreviated as LXX.
Of course, modern scholars have all sorts of theories about if this ever happened or which books were translated when, but it is certain that by the time of Christ, the entire Hebrew Bible had been translated into Greek and additional texts had been penned in Greek and were circulating alongside the translations.
Most often, when Christ quotes Scripture in the gospels, He uses the Septuagint translations, as do the authors of the epistles. It seems, then, that the LXX was certainly an accepted if not the primary text of the Jews at the time of Jesus.
Thus, the early Christians naturally adopted the Greek LXX, including the later books such as Maccabees and Sirach.
Later, in the 7th to 10th centuries CE, the Jews compiled an authoritative Hebrew and Aramaic text of their scriptures based on Hebrew-only manuscripts and adjusting for the need to include vowels in the written text. This version of the Old Testament became known as the Masoretic text and did not use the LXX as a basis for its creation. Therefore, it does not include the books originally written in Greek or the portions of certain Old Testament books that were included in the LXX. It also uses a different numbering system for chapters and verses and sometimes orders things differently in certain books.
It is the Masoretic text that Martin Luther and the other Protestant reformers preferred for a variety of reasons, and thus, it has become the standard among Protestants for translations into vernacular languages such as English.
So there you have it–while the Protestants only accept as authoritative the Masoretic text of the Middle Ages, the Orthodox (and to some extent, the Catholics) continue to view the older LXX as authoritative while certainly understanding that some books hold more significance than others (for example, we read Isaiah and use it in our hymnology way more than we use Judith). If you never knew this or have only ever read from a Protestant translation into English of the Old Testament, now is a great time to get an Orthodox Study Bible and start reading from the LXX of the ancient Church!