2 esdras 7:106 - And I answered and said, How do we now find that first Abraham prayed for the people of Sodom, and Moses for the fathers that sinned in the wilderness:
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What does "2 esdras 7:106" mean?
This verse from 2 Esdras 7:106 is part of a larger conversation about judgment and the afterlife, specifically dealing with the question of whether the righteous can intercede for the wicked. Here's a breakdown of the verse and its meaning in context:
The Question Being Addressed:
2 Esdras (also known as 4 Ezra) is grappling with the problem of suffering and the seeming injustice of God's judgment. The author (Ezra) is lamenting the destruction of Jerusalem and the exile of the Jewish people. He's questioning God about why so many suffer and whether there's any hope for those who have sinned. A key point of contention is whether the righteous can do anything to alleviate the suffering or judgment of the wicked.
Breaking Down the Verse:
"And I answered and said..." Ezra, the author, is responding to a point made in the previous verses (which are likely focused on the finality of judgment).
"How do we now find that first Abraham prayed for the people of Sodom..." This refers to the biblical account in Genesis 18:22-33 where Abraham pleads with God to spare Sodom if even a small number of righteous people are found there. This is a prime example of intercessory prayer – a righteous person appealing to God on behalf of the wicked.
"...and Moses for the fathers that sinned in the wilderness:" This alludes to various incidents in the book of Exodus and Numbers where the Israelites angered God in the wilderness (e.g., the golden calf incident). Moses repeatedly intervened, pleading with God to forgive them and prevent their destruction.
The Meaning of the Verse:
Ezra is using these two historical examples (Abraham and Moses) to point out that in the past, God allowed the righteous to intercede for the wicked and, in some cases, mitigated the punishment. He's essentially asking:
"If Abraham and Moses were able to successfully intercede for the wicked, why is it that now, in this context of final judgment and the afterlife, such intercession seems impossible or ineffective?"
The Implicit Argument:
The verse highlights the seeming contradiction between past mercy and the apparent inflexibility of God's judgment in the afterlife (as portrayed in the vision Ezra is receiving). It's a way of expressing the difficulty Ezra has in reconciling God's past actions with the severity of the final judgment. He's suggesting that if intercession was possible then, why isn't it possible now, especially when so many are suffering?
Context Within 2 Esdras:
The rest of 2 Esdras 7 (particularly verses that follow this one) goes on to explore the idea that after death, the time for repentance and intercession is over. There is a strong emphasis on individual responsibility and the idea that each person will be judged according to their own deeds. The "door of repentance" is closed after death.
In summary, 2 Esdras 7:106 expresses Ezra's confusion and protest against the seemingly unyielding nature of God's judgment in the afterlife, using the historical examples of Abraham and Moses to question why intercession appears to be no longer possible. The verse sets the stage for a more detailed explanation of the nature of judgment and the limitations of human agency after death.
2 esdras 7:106 - And I answered and said, How do we now find that first Abraham prayed for the people of Sodom, and Moses for the fathers that sinned in the wilderness:
What does "2 esdras 7:106" mean?
This verse from 2 Esdras 7:106 is part of a larger conversation about judgment and the afterlife, specifically dealing with the question of whether the righteous can intercede for the wicked. Here's a breakdown of the verse and its meaning in context:
The Question Being Addressed:
2 Esdras (also known as 4 Ezra) is grappling with the problem of suffering and the seeming injustice of God's judgment. The author (Ezra) is lamenting the destruction of Jerusalem and the exile of the Jewish people. He's questioning God about why so many suffer and whether there's any hope for those who have sinned. A key point of contention is whether the righteous can do anything to alleviate the suffering or judgment of the wicked.
Breaking Down the Verse:
"And I answered and said..." Ezra, the author, is responding to a point made in the previous verses (which are likely focused on the finality of judgment).
"How do we now find that first Abraham prayed for the people of Sodom..." This refers to the biblical account in Genesis 18:22-33 where Abraham pleads with God to spare Sodom if even a small number of righteous people are found there. This is a prime example of intercessory prayer – a righteous person appealing to God on behalf of the wicked.
"...and Moses for the fathers that sinned in the wilderness:" This alludes to various incidents in the book of Exodus and Numbers where the Israelites angered God in the wilderness (e.g., the golden calf incident). Moses repeatedly intervened, pleading with God to forgive them and prevent their destruction.
The Meaning of the Verse:
Ezra is using these two historical examples (Abraham and Moses) to point out that in the past, God allowed the righteous to intercede for the wicked and, in some cases, mitigated the punishment. He's essentially asking:
"If Abraham and Moses were able to successfully intercede for the wicked, why is it that now, in this context of final judgment and the afterlife, such intercession seems impossible or ineffective?"
The Implicit Argument:
The verse highlights the seeming contradiction between past mercy and the apparent inflexibility of God's judgment in the afterlife (as portrayed in the vision Ezra is receiving). It's a way of expressing the difficulty Ezra has in reconciling God's past actions with the severity of the final judgment. He's suggesting that if intercession was possible then, why isn't it possible now, especially when so many are suffering?
Context Within 2 Esdras:
The rest of 2 Esdras 7 (particularly verses that follow this one) goes on to explore the idea that after death, the time for repentance and intercession is over. There is a strong emphasis on individual responsibility and the idea that each person will be judged according to their own deeds. The "door of repentance" is closed after death.
In summary, 2 Esdras 7:106 expresses Ezra's confusion and protest against the seemingly unyielding nature of God's judgment in the afterlife, using the historical examples of Abraham and Moses to question why intercession appears to be no longer possible. The verse sets the stage for a more detailed explanation of the nature of judgment and the limitations of human agency after death.