Ecclesiastes

Are You On The Wrong Spiritual Path?

What if you uncovered a secret so life-changing it forced you to rethink who you are? Picture it shifting the energy that drives you, like a storm clearing to reveal a new sky. What if you realized the path you thought was yours wasn’t meant for you at all? How would you respond? Would you hold tight to what’s familiar, or step boldly into the unknown?

The Bible holds truths that sometimes require effort to uncover—verses to study, translate, and reflect on deeply. But other truths sit right in front of us, missed not because they’re hidden, but because we’re not paying attention. In those cases, the “secret” isn’t a secret at all; it’s our own failure to see what’s clear.

Take two verses that reveal something profound about how people chase knowledge, especially in religious circles. Ecclesiastes 3:10-11 says: “I have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.” The writer of Ecclesiastes dove into the ways of the world (religious world), lived like those (priests) around him, and wrote about it. He saw that many people (priests) are given a heavy task by God: a restless drive to understand life, but only within the limits of what’s earthly, never grasping the full scope of the living God’s work.

Who are these “sons of men”? The phrase isn’t about literal sons. Hebrews 5:1 explains: “For every high priest taken from among men is ordained for men in things pertaining to God.” This points to a spiritual lineage, not a family tree. In Titus 1:4, Paul calls Titus “mine own son after the common faith,” and in 1 Timothy 1:2, he refers to Timothy as “my own son in the faith.” Here, “son” means someone shaped by another’s teachings, like a mentor passing down beliefs. Proverbs 29:21 adds: “He that delicately bringeth up his servant from a child shall have him become his son at the length.” The “sons of men” are priests or ministers trained by human institutions; think seminaries or universities; carrying ideas rooted in human thought, not in the Bible’s actual fact.

The writer of Ecclesiastes lived among them, adopted their ways, and recorded his findings in the book. He discovered they carry a kind of curse, as Ecclesiastes 1:13 puts it: “I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of men to be exercised therewith.” Their curse is a fixation on understanding only what fits within their religious or intellectual world, unable to see beyond it. Their minds stay trapped, chasing answers that never reach the bigger picture. This, according to the Bible, is their gift.

Why does the Bible call this out? It’s not just criticism; it’s a response. These “sons of men” turn away from the Bible’s true message, choosing instead to lean on and lead by human-made doctrines. They claim to speak from Scripture while twisting its meaning. This matters because their path isn’t ours to follow. After living their way, the writer of Ecclesiastes saw it was empty and concluded in Ecclesiastes 3:18: “I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.” Like animals driven by instinct, they stay stuck in their narrow ways, missing the wider truth.

We too can get caught up in their world, spending our time and energy on their ideas, repeating their patterns, letting their mindset shape our own. But real freedom comes from stepping away, rising above their limits. This isn’t about judgment; it’s about opportunity. By seeing what the Bible reveals, we can leave behind the “sons of men” and pursue an experience that’s more meaningful, one that connects us to the beauty within the scriptures,

So, what will you do with this truth now that you see it?

Shu and the Logos: Ancient Egypt's Influence on Christianity

The idea of a divine mediator—a figure who bridges the gap between God and humanity or between cosmic elements like the sky and earth—has been a cornerstone of spirituality across cultures. From the ancient Egyptian god Shu to the Greek Logos and finally to Jesus Christ in Christianity, this archetype evolves but retains its essence. In this post, we explore how Shu and the Logos fulfill similar roles as divine mediators, tracing their philosophical and theological connections and uncovering Egypt's ultimate influence on Christianity.

What is the Logos?

In Greek philosophy, the Logos (“Word” or “Reason”) is the rational principle that orders the cosmos and connects divine thought to the material world. First introduced by Heraclitus, the Logos was later refined by Stoic philosophers and the Hellenistic tradition. It represents harmony and mediation between extremes, such as unity and multiplicity. Early Christians adopted this concept, most notably in the Gospel of John, where Jesus is described as the Logos: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

As the Logos, Jesus is scripted as being more than a teacher or prophet. He embodies divine wisdom and serves as the ultimate bridge between “God” and “humanity,” revealing the spiritual “truth” that underlie the universe.

Shu: The Firstborn Son and Cosmic Mediator of Ancient Egypt

Long before the Logos entered philosophical discourse, the ancient Egyptian god Shu held a strikingly similar role. Shu, the firstborn son of the creator god Atum, is the mediator who separates Nut (the sky) from Geb (the earth). This act of separation creates space for life to flourish, making Shu essential to cosmic order.

According to the Pyramid Texts, Shu embodies the essence (kA) of Atum. He is both the divine extension of his father and the force that sustains harmony in creation. Shu’s creation is steeped in symbolic language; Atum “sneezed” Shu into existence, imbuing him with divine life. This imagery underscores Shu’s intimate connection to his father’s creative power, much like the Logos emanates directly from God.

How Shu and the Logos Compare: The Role of the Divine Son

Both Shu and the Logos fulfill the archetype of the divine mediator, sharing remarkable parallels:

  • Sonship: Shu is the firstborn of Atum, while the Logos is described as the “only begotten Son” of God in Christian theology.

  • Mediation: Shu separates and connects the sky and earth, maintaining cosmic balance. The Logos mediates between God and humanity, bringing divine order to the world.

  • Essence: Shu embodies the kA, or essence, of Atum. Similarly, the Logos is the “Word” of God, embodying divine wisdom and will.

  • Creation and Sustenance: Both figures are integral to the act of creation and its ongoing maintenance. Shu sustains the physical cosmos, while the Logos sustains the spiritual and moral order.

From Shu to the Logos to Jesus: The Origins of the Divine Mediator

The transition from Shu to the Logos highlights how ancient Egyptian theology influenced Greek and early Christian thought. Hellenistic Alexandria, a cultural melting pot, facilitated the synthesis of Egyptian cosmogonies with Greek metaphysical ideas. The result was a more abstract concept of divine mediation that early Christians incorporated into their theology.

Jesus’ identification as the Logos in the Gospel of John echoes Shu’s role in Egyptian mythology. Just as Shu’s essence (kA) flows from Atum, Jesus, as the Logos, proceeds from the Father. Both figures symbolize a “divine” presence that connects heaven and earth, ensuring harmony and balance.

Egypt’s Influence on Christianity and the Logos Concept

The influence of Egyptian thought on Christianity is often overlooked, but its significance is undeniable. Heliopolitan cosmology, with its emphasis on divine mediation, provided a framework that later informed Greek philosophy and, ultimately, Christian theology. The parallels between Shu and the Logos suggest a shared archetype that transcends cultural boundaries, reflecting humanity’s universal quest to understand the supposedly divine.

In adopting the Logos concept, early Christians drew upon an already existing heritage of philosophical and theological ideas. The Logos—as scripted within Jesus Christ—represents a culmination of these traditions, uniting Egyptian, Greek, and Jewish influences into a single, transformative character.

A Universal Archetype of Divine Mediation

Shu and the Logos reveal a shared vision of the divine mediator across cultures. From Shu’s cosmic embrace to Jesus’ incarnation as the Logos, these characters embody humanity’s desire to bridge the gap between the earthly and what is thought to be divine. Their stories remind us that the quest for connection and harmony is as old as civilization itself, or is as the Preacher says, “There’s nothing new under the sun” (Ecclesiastes 1:9).

 

 References

Popielska-Grzybowska, J. (2013). Atum and Son: Some Remarks on Egyptian Concept of Eternity. Études et Travaux26, 537-546.

Fideler, D. (1993). Jesus Christ, Sun of God: Ancient Cosmology and Early Christian Symbolism. Quest Books.