Footnote to Me...Stop Burning Rubber

 "Rabbi Tzaddok said: Do not separate yourself from the community. Do not act as a lawyer (in judgment). Do not make the Torah into a crown to magnify yourself with, or a spade with which to dig.” (Pirkei Avot 4:5)

There is much wisdom in Ethics of the Fathers.  We are not suppose to use the Torah to elevate our own stature in the eyes of man (magnify yourself) nor are we to profit by using the word to make money (a spade).  Another interpretation, do not use the Torah as a spade to beat another over the head, i.e, “Blazing Saddles”.

Although that is never my intent, I sometimes introduce concepts too quickly on people before preparing the ground to receive the message.  Sometimes I hit the accelerator before the wheels gain traction and just burn rubber without getting anywhere.

Such was the case this morning in our Bible Study class as we make our way through Hebrews chapter six.  The chapter begins by listing the first “elementary teaching” as “a foundation of repentance from dead works and of faith toward God,” (Heb 6:1).  Rather than asking others why repentance was listed as the first elementary teaching and why repentance is important, I preceded to plunge into a deep theological dissertation about the need for repentance.  I had studied the subject extensively over the last week and had a lot to say on the subject.  Without going into the details, I felt like I shot a cannon, when I slingshot would have done the trick.  I think I blew away a few people, but not in a good way.

We have a good group, get along well, people like the diversity of discussion, and all are forgiving of my rabbit trail discussions.  That fact does not excuse me from using the Torah incorrectly today.  Although I prepared for what I was going to say, it just did not feel right when I started to deliver.  I should have been more receptive to the Spirit’s leading and He often reminds me to slow down.  In the future, I will try to ask more questions and slow down to a school zone pace. After all, we are trying to learn something here.

(Scott Ditto – After failing to be able to post from my AOL login, I asked Bryan to set me up on the blog under a gmail address to see if that works.  When prompted for a name, Scott was already taken and nothing else immediately came to mind.  Have a blessed week and thanks for all the well wishes on our anniversary.)

Without Faith(fulness)...Part 3

TRANSLATION CONSIDERATIONS 

 

Why did the translators choose to render Habbakkuh 2:4 as “faith” and not “faithfulness”?  The Greek word used in Romans 1:17 is “pistis” and has some ambiguity as it can be rendered as either “faith” or “faithfulness”.  Based on the context of Paul’s writings, the translators chose to render “pistis” as “faith” over 200 times in the New Testament of the NASB.  The translators then appear to back translate Habbakkah 2:4 as “faith” consistent with the usage they perceived in Paul’s writings and not consistent with the original Hebrew word, “emunah.”  Emunah is never translated in the Hebrew text as “faith” apart from the reference in Habbakkah.  In fact, the word “faith”, translated from other Hebrew words, occurs only four times in the entire Hebrew text.  The predominant words in the Hebrew text are “faithful” and “faithfulness”, which speak of a person’s actions not just their verbal profession. 

In one verse of the Greek text, “pistis” is translated as “faithfulness” because the word refers to the behavior of God (Rom 3:3, NASB), who acts in a manner consistent with His word.  Another time in the gospel account of Matthew, Jesus tells the Pharisees that the weightier provisions of the Law are “justice and mercy and faithfulness,” (Matt 23:23).  Jesus appears to be quoting Micah 6:8, “What does the LORD require of you, but to do justice, and to love kindness, and to walk humbly with thy God.”  The translation as “faithfulness” would be consistent with Micah’s “walk humbly.”  The believer is also asked to “walk humbly” (Matt 18:4), in “the same manner as He (Jesus) walked,” (1 John 2:6).  Therefore, it appears valid to translate “pistis” in most passages as “faithfulness,” such as, “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness faithfulness, gentleness, self-control,” (Gal 5:22).

Sometimes a shift in the meaning can occur when Hebrew words move into Greek and then into English.  One notable example is “repentance.”  The 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).  The Greek word used for repentance in the New Testament is “metanoeo,” which simply means, “to change one’s mind.”  Whereas the Greek culture of Paul’s day tended to elevate the intellect, the Jewish culture aspired to influence the heart since the action of the individual flow from the passion of the heart, as it is written, “Slaves of Christ, doing the will of God from the heart,” (Eph 6:6).  For this reason, concepts of actions in the Hebrew scriptures are often transformed to contemplation of the mind in the Greek text.
 

Another example is the word “Law”.  In the Greek Text, the word “Law” is derived from the Greek Septuagint “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). 
 

I find this shift significant and somewhat perplexing since God is unchanging, (Heb 13:8).  It is unclear if the shift occurred because the message moved from a Hebrew audience to a Greek audience or if there was another reason.

(Scott - Austin)

Without Faithfulness...Part 2

  
THE ORIGINAL HEBREW WORD: FAITHFULNESS

Since the words of Habbakkuh are the original source of Paul’s position, "The righteous shall live by faith" (Heb 2:4), it is reasonable to investigate the meaning and used of the original Hebrew.  The Hebrew word used in Habbakkuh is “emunah”, which is translated as “faithfulness” (25 times) and “faithfully” (8 times) at other places in the text.  This word is only translated as “faith” once in the entire Hebrew text and it is in this passage from Habakkuh.  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’).”

We are fortunate to have a Talmudic discussion (Makkot 23b-24a), that preserved the thought process of the Sages attempting to determine the underlying principle of the entire Torah.

 
“David came and established the number of commandments at eleven, as it is written, ‘A psalm of David, LORD, who may dwell in your sanctuary? Who may live on your holy hill? (1) He whose walk is blameless and (2)who does what is righteous, (3) who speaks the truth from his heart and (4) has no slander on his tongue, (5) who does his neighbor no wrong and (6)casts no slur on his fellowman, (7) who despise a vile man but (8) honors those who fear the LORD, (9) who keeps his oath even when it hurts,(10) who leans his money without usury and (11) does not accept a bribe against the innocent. He who does these things will never be shaken,’  (Psa 15:1-6)

Isaiah then came and established the number of commandments at six, as it is written, ‘He who (1) walks righteously and (2) speaks what is right, who (3) rejects gain from extortion and (4)keeps his hand from accepting bribes, (5) who stops his ears against plots of murder and (6)shuts his eyes against contemplating evil,’ (Isa 33:14).
 

Micah then came and established the number of commandments at three, as it is written, ‘He has showed you, O man, what is good. And what does the LORD require of you? (1) To act justly and (2) to love mercy and (3) to walk humbly with your God’ (Micah 6:8).
 

Amos then came and established the number of commandments at one, as it is written, ‘Seek the LORD and live’ (Amos 5:6).”
 
But the Talmudic discussion was not quite finished.  Rav Nachman bar Yitzhaq took exception to this citation from Amos, claiming that the divine commandment to “seek me” runs throughout the entire Torah.  Rather, it is Habakkuk who came and established the number of commandments at one, as it is written, “The righteous will live by faith,” (Hab 2:4).
 

Paul’s position that “The righteous will live by faith” was already a well understood position within first century Judaism.  However, notice that all the examples which precede the summation verse in Habakkuk are all examples of action, i.e., “faithfulness.”  Even the writer of Hebrews, in his chapter of faith, appears to connect the words of Habbakuk to the preceding actions of Amos, when he wrote,
 
“Without faith it is impossible to please Him (Hab 2:4), for he who comes to God must believe that He exists, and that He is a rewarder of those who seek Him (Amos 5:6),”  (Heb 11:6).

 

(Scott - Austin)

David and Bathsheba: Another Consideration

 
DAVID AND BATHSHEBA
 
“It happened, late one afternoon, when David arouse from his couch and was walking on the roof of the king’s house, that he saw from the roof a woman bathing: and the woman was very beautiful. And David sent and inquired about the woman. And one said, ‘Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?’ So David sent messengers and took her, and she came to him, and he lay with her. (Now she had been purifying herself from her uncleanness).” (2 Sam 11:2-4, ESV)
 
One of the most famous stories of personal failure in scripture is that of David and Bathsheba. Typical commentary about the encounter place Bathsheba bathing in the nude in the courtyard of her own home, but is that really what scripture conveys? I credit Mark with the following insight.
 
Mark was recently reading the story of David and Bathsheba and noticed the phrasing in relationship to Bathsheba, “Now she had been purifying herself from her uncleanness.” This translation from the ESV implies that the purifying of Bathsheba came prior to her relationship with David. This is different from the wording of the NASB, “He lay with her: and when she had purified herself from her uncleanness, she returned to her house,” (2 Sam 11:4). The NASB implies an original bath which caught the eye of David, followed by a subsequent bath after her relationship with David. The ESV implies a single bath taken for “purifying herself”, i.e., the act of mikvah.
 
Most translations support the English Standard Version including the KJV, “For she was purified from her uncleanness” and the Tanak, “She had just purified herself after her period.” Rather that scandalously bathing to entrap David, as is sometimes the interpretation, Bathsheba was performing the commandment of a faithful Jew and purifying herself. This understanding is supported by commentary from the publishers of the ArtScroll,
 
“The bathing that David had witnessed was her ritual immersion, as required for a woman following menstruation.” (The Prophets (The Rubin Edition), 2002 Edition, page 265)
 
The fact that Bathsheba was purifying herself after her monthly cycle removes any doubt as to her condition at the time of her encounter with David. Further, the mikvah where Bathsheba purified herself offered witnesses to the fact that she was not pregnant. This made the matter much more urgent for the king when she told David, “I am pregnant,” (2 Sam 11:5). Without these witnesses at the mikvah, the matter might have been easily concealed. So where did Bathsheba mikvah? Somewhere in the proximity of David's palace.
 
David lived in a palace in the City of David. Some archeologists place the palace of David in the northeastern slope, at the highest point in the city. In addition, it was common practice for kings to build the tallest structures both for protection and status. One example of this approach comes from Josephus during the times of the apostles. According to Josephus, “King Herod Agrippa could look out from his Hasmonean Palace…and view the sacrifices at the Azarah, at the altar of the Second Temple. This incensed the Jews, who then built a wall extending the height of the western rear wall of the Temple proper in order to block the view.”  (www.temlemount.org/theories.html).
 
David’s palace was adjacent to Mount Moriah and overlooked one of the ascents to the future Temple and the location of mikva’ot for priests and pilgrams who would enter the temple complex. However, at this time, the temple had not been constructed and the ark resided in a tent “which David had pitched for it” (2 Sam 6:17), in the city of David. The exact location of this tent is unknown, but it would be reasonable to expect that it was in close proximity to the palace of David. It would also be reasonable to expect mikva’ot in the proximity of the tent containing the ark so that those who carried the ark or ministered before the ark could maintain a state of holiness.
 
Mikva’ot required for purification were primarily public structures since few homes could afford access to the “living water” required for purification. It is probably into a mikva’ot close to the palace of David that Bathsheba went to purify herself. From David’s vantage point, “walking on the roof of the king’s house,” he had opportunity to look down on all the structures, including mikva’ot, within the City of David. On the roof, David was standing on the highest point of the tallest structure built on the highest geographic elevation in the City of David.
 
Rather than bathing to attract the attention of David, as some have speculated, Bathsheba should be seen as a faithful Jew purifying herself in a public mikva’ot “late one afternoon,” according to the commandments. In this context, Bathsheba was doing exactly what she was commanded to do. This can be a lesson for us. Sometimes bad things happen even when we are performing acts of worship and obedience consistent with the word of God.
 
Had David looked down on the mikvah before or just this one time? Scripture does not say. Although thousands of woman presumably passed through this mikvah monthly, Bathsheba was the one in the wrong place at the wrong time that caught David’s eye. David’s actions are unrighteous as seen in the rebuke of Nathan and the punishment of God on David and his household. However, the actions of Bathsheba should not be seen as sinful since she had been acting righteously and had no power to resist the will of David. For this reason, Bathsheba was permitted to be the mother of Solomon and elevated by name, along with her righteous husband Uriah, in the genealogy of the Messiah, (Matt 1:6).
 
(Scott and Mark - Austin)

Without Faith(fulness)...(Part 1)

  
This post begins an 8-part series on faith.  The intention is to broaden the understanding of the word to the biblical pattern, which I believe is more correctly understood as "faithfulness".

WITHOUT FAITH(FULNESS), IT IS IMPOSSIBLE TO PLEASE GOD: INTRODUCTION

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written, ‘But the righteous one shall live by faith.” (Rom 1:16-17) 

The apostle Paul is famous for his position on faith, generally interpreted as faith over works. The foundational proof text for his position comes from the prophet Habakkuk, “The righteous will live by his faith,” (Hab 2:4).
  
Paul was not the first to see these words of Habakkuk as principle for the life of the saints. Around the time of the apostles, the Hebrew Sages set about grouping the 613 commandments into common themes to establish the foundational concepts of God’s word. Identifying the underlying principles provided an appropriate course of action for questions not specifically addressed by the commandments. The thought process of the Sages is recorded in the Talmud (Makkot 23b-24a) and concludes with the words of Habakkuk, “The righteous will live by his faith,” (Hab 2:4).

Rather than being a revolutionary idea, Paul was simply validating his arguments on a position already firmly established in Judaism.  However, the actions and teachings of the rabbis did not demonstrate an understanding that Habakkuh could be used as an eraser to remove all, or even some of the commandments in the Torah.

(Part 2 - The Original Hebrew Word: Faithfulness - Scott)

The Gentile Question - Part 7

A CONTINUING DISPUTE FOR THE SAKE OF HEAVEN

“Every dispute that is for the sake of heaven will endure in the end, but one that is not for the sake of heaven will not endure in the end. Which dispute was for the sake of heaven? The dispute between Hillel and Shammai.” (Ethics of the Fathers 5:17) 

Most believers fail to recognize that the dispute between Peter and Paul was the catalyst for significant good. Without this dispute, the technicals of Gentile redemption would have remained in question. It is reported that Hillel and Shammai had over 300 disputes. In the eyes of their disciples and the Talmudic writers who followed, these disputes were considered positive disputes because they were “for the sake of heaven”. What makes a dispute “for the sake of heaven”, according to Pirket Avot, these disputes “endure in the end.” Although believers tend to view all disputes in a negative light, many disputes motivate believers to dig deep into the word to seek an answer in scripture. In this manner, a dispute can actually lead to a mitzvah, the study of God’s word. When a dispute results in many fulfilling a positive commandment, that dispute is likely to “endure in the end.” 

After nearly 2000 years, why are believers still disputing what commandments Gentiles are obligated to keep? Because if this dispute is from the right heart and the study of scripture, it is “for the sake of heaven.” Therefore, do not expect that this or any similar dispute among believers will be settled in the next week, next month, or next year. From the right heart, disputes “for the sake of the kingdom” cause believers to grow in our understanding and “will endure to the end,” which I understand as alluding to the return of the Messiah. In summary, the sequence of events previously discussed can be roughly dated as follows, plus or minus a year: 

A.D. 30 – Passover crucifixion of Jesus 

A.D. 30 – (as late as A.D. 33) Fall persecution of Stephen. Saul’s persecution of the church and encounter with Jesus on the road to Damascus 

A.D.30 – (as late as A.D. 33) Jews in Antioch first hear the word from those scattered from Jerusalem after the persecution of Stephen, (Acts 11:19). 

A.D. 33 – (as late as A.D. 36) Saul returns to Jerusalem for the first time after encountering Jesus on the road to Damascus (A.D. 30). He meets with Peter (Gal 1:18), James (Gal 1:19) and is befriended by Barnabas. Paul left Jerusalem when the Hellenistic Jews attempted to put him to death, (Acts 9:26-29). 

A.D. 42 – Men of Cyprus and Cyrene came to Antioch and preached to the Greeks and a large number believed (Acts 11:21). Baranabas is sent from Jerusalem to investigate. He then goes to Tarsus and brings back Saul who teaches for an entire year, (Acts 11:22-26). 

A.D. 43 – Men came from Jerusalem and prophesized of a world-wide famine, (Acts 11:28). 

A.D. 43 – Saul and Barnabas arrived in Jerusalem at the time of the fall feasts to deliver “a contribution for the relief of the brethren living in Judea,” (Acts 11:29). 

A.D. 44 – Passover, James killed and Peter imprisoned by Herod Agrippa I, (Acts 12:1-19) 

A.D. 44 – Saul, Barnabas, along with John Mark returned to Antioch, (Acts 12:25) 

A.D. 45 – From Antioch, Saul, Barnabas, and John Mark began Paul’s first missionary journey, (Acts 13:1-14:28). 

A.D. 47 – (as late as A.D. 49) Paul and Barnabas, absent John Mark, return to Antioch (Acts 14:26) and find Peter separating himself from the Gentile believers, (Gal 2:11-21)(Acts 15:1). 

A.D. 47 – (as late as A.D. 50) Paul, Barnabas (Acts 15:2), Titus (Gal 2:1), and Peter go to Jerusalem to settle the Gentile question once for all time, (Acts 15:6-35). 

A.D. 50 – (or as late as A.D. 55) Paul writes to the Galatians The dates given are plus or minus a year (or two). 

To paraphrase Daniel Lancaster, you are always allowed plus or minus a year when dating biblical events.

(THE END - Scott)

The Gentile Question (Part 5 - Again)

 

I have written a discussion on the Gentile question, but have had some technical difficulties with the posting, which I hope are resolved.  Bryan had to renew the Dusty Disciple account, which I guess expires periodically.  I noticed a number of posts were returning to my email address as undeliverable.  Please visit the blog to read parts 4 and 5 if you are interested.  The question is fascinating to me because I think the understanding of the church is incorrectly bent toward a "faith verses works" mentality, when the real question was whether or not a Gentile needed to become a proselyte to participate in the promises given to Abraham.  Up to this point the discussion sub-headings have been:

 
+ The Gentile Question
+ Go to All the Nations
+ Paul's Gospel for the Gentiles...In Christ
+ Paul's Gospel in the Jewish World
+ Paul's Gospel in the Early Church
  
The remaining chapters are:
  
+ The Determination of the Elders In Jerusalem
+ A Continuing Dispute for the Sake of Heaven



 THE DETERMINATION OF THE ELDERS IN JERUSALEM
   

As a direct consequence of the dispute between Paul and Peter, “the brethren determined that Paul and Barnabas…should go up to Jerusalem to the apostles and elders concerning this issue,” (Acts 15:2), and speak with those of “high reputation” (Gal 2:6). Along with Barnabas, Paul brought Titus (Gal 2:3), to the elders to press the question of circumcision for Gentile believers. Either Paul needed someone to watch the suitcases while he and Barnabas went into the temple, or Paul had an ulterior motive. If the elders were going to require circumcision of Gentile believers, they were going to begin by telling Titus face to face.

 

When Paul and Barnabas stood before the Jerusalem Council they related the signs and wonders God had done through them. However, and largely overlooked, it was the words of Peter, not Paul, that carried the day and formed the basis for James’ decision. “Brethren, listen to me. Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. With this the words of the Prophets agree…Therefore it is my judgement that we do not trouble those who are turning to God from among the Gentiles,” (Acts 15:13-19).

 

Peter does not receive the credit he deserves for listening to Paul. Peter heard Paul criticism, “If you, being a Jew, live like the Gentles and not like the Jews” (Gal 2:14), and reformulated it to tell the elders not to place the Gentiles under “A yoke which neither our fathers nor we have been able to bear?” (Acts 15:10). We can only surmise what would have happened if Peter’s anger had kept him from hearing the message behind Paul criticism.

 

The Jerusalem Council of Acts 15 determined that Gentile believers would not be under the same obligation to the commandments as their Jewish brethren. Further, The council recognized that Paul “had been entrusted with the gospel to the uncircumcised…and recognizing the grace that had been give to me, James and Peter and John…gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles,” (Gal 2:6-9).

 

Paul received a “commission” from the elders to the Gentiles and would hereafter, refer to himself as “the apostle to the Gentiles,” (Rom 11:13). Further, the decision of Acts 15 forever determined, in the words of Paul, that “Each man must remain in that condition in which he was called,” (1 Cor 7:20). Paul and Barnabas, took the letter written by James and the elders back to a group of Gentile believers in Antioch who anxiously waited to find out their fate in the faith.

“When they had read it, they (the congregation) rejoiced because of its encouragement,” (Acts 15:31).

(Scott)