What Is Your Group Bible Study Like?

I find considerable differences between the Bible study groups I attend containing traditional protestant believers and those who study from the Jewish Roots perspective. What can it be compared to you ask?
 
 It can compared to a couple that was invited to a celebration banquet. For the occasion, both the man and the woman put on their best clothes. When they arrived, both the man and woman looked around to see what others were wearing. The man was relieved to see that other men were dressed as he was, while the woman was pleased to see that no one else was dressed in the same manner.
 
This is the interpretation…Traditional protestants find reassurance in expressing the same beliefs as other protestants.  Those who study the Jewish Roots of our faith are excited to discuss new insights that reveal God’s amazing and infinite nature even when those insights force an individual to expand their understanding beyond previous boundaries.
 
I write these comments during my local Bible group's study of the Book of Hebrews where some expanding is in order, but can it be achieved???  Please pray that I present it in a manner where it can be achieved.
 
May we be inscribed in the Book of Life for a blessed New Year.
 
(Scott)

Top Ten Reasons Why Faith is a Call to Action

Bored writing at length on subject matters, I have decided to try a more condensed approach.  Here are my top ten reasons why I think the word "faith" (though) would be better translated as "faithfulness" (action).

(10) The often quoted passage of Paul, “The righteous one shall live by faith” (Rom 1:16-17), originates from the prophet Habakkuk, “The righteous shall live by his faith,” (Hab 2:4). The Hebrew word “emunah” occurs over 30 times in the Hebrew text and is only translated as “faith” once, in Hab 2:4. At other times, it is translated as “faithfulness” (25 times) and faithfully (8 times). According to Dan Lancaster, the Hebrew implies “his faithfulness…In the Hebrew of Hab 2:4, the righteous one lives by ‘his faithfulness,’ unlike the proud one who acts crookedly (‘his soul is not straight’).” Habakkuk 2:4, was a well know passage often quoted by the Hebrew Sages as the foundational verse that underlies the entire Torah. In the Talmudic discussion that preserved the thought process (Makkot 23b-24a), all of the proceeding examples leading up to the Habbakkuk quotation were action related: (Psa 15:1-6), (Isa 33:14), (Micah 6:8), and (Amos 5:6). 

(9) The Greek culture of Paul’s day (and today) elevated the intellect, while the Jewish culture aspired to influence the heart since the action of the individual flows from the passion of the heart, as it is written, “Doing the will of God from the heart,” (Eph 6:6). For this reason, action driven concepts in the Hebrew scriptures often morph into contemplations of the mind as they pass through the Greek language into the English, i.e., “faithfulness” (action) becomes “faith” (thought). For example, the original Hebrew word for repentance is “teshuvah,” which literally means “to turn around,” as in, “Repent, then and turn to God, so that your sins may be wiped out,” (Acts 3:19). However, the Greek word used for repentance in the New Testament is “metanoeo,” which simply means, “to change one’s mind.” As a result, saying you are sorry, often replaces true acts of repentance.  Another example comes from the Greek word used in scripture for Law, “nomos,” which conveys the burden of legal requirements and punishments. The original Hebrew word “Torah,” from which “nomos” is derived, is understood to mean “instructions or teachings,” such as in the statement, “My son, do not forget my teaching (Torah), But let your heart keep my commandments; For length of days and years of life And peace they will add to you,” (Prov 3:1-2). In addition, the Hebrew word for teacher, “moreh,” is a derived from “Torah,” as in “the LORD…your Teacher will no longer hide Himself, but your eyes will behold your Teacher,” (Is 30:20).

(8) To define faith, most people quote Hebrews 11:1, “Now faith is the assurance of things hoped for, the conviction of things not see.” However, the writer gives a more detailed description of faith just five verses later, “Without faith it is impossible to please Him, for he who comes to God (1) must believe that He is and that (2) He is a rewarder of those who seek Him,” (Heb 11:6).  In the detailed definition, the Hebrew author defines faith as including both (1) Belief and (2) Action. The verse immediately proceeding Hab 2:4 in the Talmudic discussion previously referenced is, “Seek the LORD and live,” Amos 5:6. In effect, the author has linked the last two verses of the Talmudic discussion indicating the need for action.

(7) The Greek word used for faith is “pistis”. The word “pistis” is also translated as “faithfulness” in reference to God (Rom 3:3), when Jesus lists the weightier matters of the law (Matt 23:23), and in Paul’s list comprising the fruit of the Spirit, (Gal 5:22). Therefore, the word could be equally and legitimately be translated as “faithfulness” in reference to the response of the believer.

(6) God is described as “faithful” and all His works are done in “faithfulness”, as it is written, “For the word of the LORD is upright, and all His work is done in faithfulness.” (Psa 33:4). Jesus is referred to as “A faithful high priest in things pertaining to God,” (Heb 2:17). Of David it is written, “Who among all your servants is as faithful as David” (1 Sam 22:14), and of Moses the pattern of Jesus, “My servant Moses, he is faithful in all My household,” (Num 12:7). Believers are called to emulated Jesus, to be “conformed to the image of His Son (Jesus)” (Rom 8:29), and to walk in “the same manner as He (Jesus) walked,” (1 John 2:6). To walk as Jesus walked indicates a walk of “faithfulness.”

(5) Faithfulness is closely related to obedience. For this reason, Paul twice speaks “about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are called of Jesus Christ,” (Rom 1:5 16:26). This principle is express in the words of the Psalmist “I have chosen the faithful way; I have placed Your ordinances before me. I cling to Your testimonies; O LORD, do not put me to shame! I shall run the way of Your commandments, For You will enlarge my heart,” (Psa 119:30-32). The “faithful way”, is reflected in obedience to the commandments. The concept of the “faithful way” is consistent with the response of Jesus to the disciples request, “Increase our faith!” (Luke 17:5). In short, Jesus responses by instructing His disciples to do “all the things which are commanded,” (Luke 17:10).

(4) In the chapter of faith (Hebrews 11), all the examples given are actions of faithfulness, such as Abel offered to God a better sacrifice than Cain (Heb 11:4), Noah warned about things not seen built an ark (Heb 11:7), Abraham obeyed by going out to a place to receive a reward (Heb 11:8), Abraham “lived as an alien in the land of promise…for he was looking for the city which has foundation, whose architect and builder is God,” (Heb 11:9-10), Abraham “Offered us Isaac, and he who had received the promises was offering up his only begotten,” (Heb 11:17), etc., etc. The chapter on faith concludes by describing the actions of individuals that demonstrated their faith. “What more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouth of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight…And all these, having gained approval through their faith, did not receive what was promised,” (Heb 11:32-39)

(3) James takes a position that faith must be demonstrated by works for faith to be “perfected” (James 2:22).  On the other hand, “Faith, if it has no works, is dead” (James 2:17), “Show me your faith without the works, and I will show you my faith by my works” (James 2:18), “Are you willing to recognize, you foolish fellow, that faith without works is useless?” (James 2:20), “You see that a man is justified by works and not by faith alone” (James 2:24), “For just as the body without the spirit is dead, so also faith without works is dead,” (James 2:26). James states that a person’s faith and works should be one as God is one, (James 2:19). 

(2) Late in Paul’s ministry, in his letter to Titus (63 A.D.), he repeatedly emphasized the need for works as if to overcome the misinterpretation of his “faith” position: “Be an example of good deeds” (Titus 2:7), “A people for His own possession, zealous for good works” (Titus 2:14), “Be careful to engage in good deeds” (Titus 3:8), “Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful,” (Titus 3:14). Paul’s position about the relationship between faith and works can be summed up in this warning, “They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed,” (Titus 1:16).

(1) “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness faithfulness, gentleness, self-control,” (Gal 5:22). Also listed is “love”, which provides a good parallel for understanding “faithfulness.” Believers are commanded to “Love the LORD your God” and “Love your neighbor as yourself,” (Matt 22:37). As in marriage, these commandments cannot be carried out in word or thought alone. Love spoken, but without any physical demonstration, is considered to be dead, or at least worthless. It is simply not sufficient to profess the love for a spouse (or for God) without taking any actions that support our profession of love. Scripture does not say, “For God so loved the world, that He possessed happy thoughts and considered helping man.” What scripture says is this, “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life,” (John 3:16).

(Scott - Austin)