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Stay in Step

Thursday, April 29th, 2010 | Author: Skip Moen

“A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher.” Luke 6:40

Fully Trained – If we examine the Greek text, we are likely to conclude that Yeshua’s remark is just commonsense.  Of course a pupil isn’t superior to his teacher.  Of course the goal is to be fully trained so that we can be like the teacher.  But, of course, this reading transports the imagery into our modern idea of classroom instruction.  And that’s not what Yeshua meant.

The Greek word here is katartizo.  It is derived from two other words, kata (with) and artizo (to adjust, fit or finish – from artios – complete).  Generally, it means to put something in its appropriate condition, to establish something or equip it.  Therefore, we have the English translation “fully trained.”

Two things need to be considered as we examine this text.  First, the Hebrew view of the relationship between teacher (rabbi) and pupils (talmidim) isn’t the same as our cultural view, and second, Yeshua would not only have employed the Hebrew concept of rabbinic discipleship, he would also use words from the Hebrew Scriptures to establish the authority of His teaching.  Therefore, we will have to look backward into the past to discover what He meant.

The first step is fairly straightforward.  In the Hebrew model of education, rabbis picked their students.  They picked them because they showed promise.  The education itself revolved around absorbing, through word and deed, the lifestyle, thoughts, attitudes and actions of the rabbi.  This was not information transfer.  A pupil did not reach full maturity until the pupil became what the rabbi embodied – a perfect copy of the teacher.

The second step in our analysis takes us back to Psalm 17:5 and other Hebrew Scriptures.  There we find that the Greek word is a translation of the Hebrew tamak.  Other Hebrew words used for the Greek expression are kun, nathan and nashav.  What can we learn about the similarities between these Hebrew words?  They are all generally about establishing or making firm.  The meanings cover “to appoint, to erect, to take a stand, to place, to set up, to make firm, to support.”  How do these words fill in the Greek idea from Luke?  The concept of “fully trained” means to produce a pupil who is ready to take the stand of the rabbi, who establishes the rabbi’s words and deeds by repeating them, who supports what the rabbi taught by incorporating that teaching into his own life.  In other words, to be fully trained is to walk in the footsteps of the rabbi so long that eventually there is no distinguishable difference between the two.  If we are going to be fully trained by Yeshua, the day should come when an outside observer isn’t able to tell where He stops and we begin.  An outside observer should be able to say, “That man – that woman – they are the hands and feet of their Lord.”  Is that day coming for you?

Topical Index:  fully trained, katartizo, tamak, kun, nathan, nashav, Luke 6:40

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Living Signposts

Thursday, October 22nd, 2009 | Author: Skip Moen

And Bo’az took Ruth and she became his wife. And he went in to her, and YHWH granted her conception, and she bore a son. Ruth 4:13

Granted – Why is the book of Ruth even in the Tanakh? It’s about a Gentile woman. It’s filled with extraordinary, and perhaps scandalous, behavior. It seems like an aside in the history of Israel. It’s pedestrian. It’s relatively insignificant. Yet, here it is – a critical link in the line of David and the royal line of the Messiah.

Most of us probably don’t pay much attention to the story of Ruth. You might not even know where to find it in the Bible. But Ruth contains some amazing material, not least of which is God’s compassionate interaction with an “outsider” just like Hagar. When Ruth declares her fidelity to her mother-in-law, she makes one of the most dramatic claims of faith that the Bible records. It is the “grafted in” claim of every Gentile: “your people will be my people and your God will be my God.” That alone would be enough to keep Ruth’s story in Scripture. But, as always, there is more.

At the end of Ruth’s struggle, she is married to Bo’az. They have a son, Obed, who becomes the grandfather of David. Notice the language of the text. YHWH grants Ruth conception. This child is the gift of YHWH. Perhaps we need to reflect on the startling difference between this Gentile woman’s pregnancy and the bartered pregnancy of Havvah. Ruth is the Lord’s servant. YHWH gives her a child. But Havvah negotiates a deal with YHWH (she thinks) to get her son, Qayin. There is a world of difference here.

A closer look at the Hebrew verb reveals something else. The verb is nathan. The consonants are Nun-Taw-Nun. What picture emerges from these consonants? The picture of “A sign in the midst of life.” The consonant nun is “life.” So, this verb contains a picture of life on both ends. But right in the middle, between life and life, is the consonant taw – a consonant that means “sign, seal or covenant.” Step back for a moment and consider the Hebrew view of “to give.” It’s the picture of providing a sign or a covenant seal in the middle of life. It’s God’s covenant dropped right in the middle of your life. Havvah thought she could acquire a son by making a deal with God. Ruth learned something far more important. God gives – right in the middle of living.

The verb nathan is used more than 2000 times in Scripture. Obviously, giving is a very important act in the Hebrew worldview. In biblical usage, nathan has three general meanings: to give, to put in place (used when God put the luminaries in the heavens) and to make or constitute (used when God says He will make Abraham the father of many nations). While the phonetic meanings change according to usage, the pictograph does not change. Each use of nathan represents a sign in the middle of life. Whether that sign is the sun, the covenant with Abraham or the child of Bo’az and Ruth, one image is consistently clear. God gives! God gives into life and when He does, He brings His seal with Him. A gift is more than charity. It is a promise, a seal and a sign.

How will your acts of giving be altered now that you know a gift is a promise that reflects God’s covenant with life?

Topical Index: nathan, give, covenant, sign, Ruth 4:13

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Giving Squared

Thursday, March 12th, 2009 | Author: Skip Moen

You shall surely give to him, and your heart shall not be grieved when you give to him, because YHWH your God will bless you for this thing, in all your work, and in all that you put your hand to.   Deuteronomy 15:10

Surely Give – God is very practical.  He knows that we are not always motivated by the right kind of action, so He makes sure that we are reminded to be obedient even when we would be inclined otherwise.  This verse talks about the behavior required by the Torah just prior to the Year of Jubilee.  You know, of course, that in Jubilee all personal debts were to be forgiven.  So, as the Year of Jubilee approached, those who were able to make loans were less inclined to do so since they would soon need to forgive the debtor.  God says, “No you don’t.”  The Torah instructs the lender to follow through with the required action regardless of the impending forgiveness.  Furthermore, the Torah tells us to make the loan without regret or hesitation.  Why?  Because it is God’s desire for us to model His character, and God will not forget the act of unselfish obedience. 

Just how important is this generous attitude among His people?  Well, we get a clue by the use of the Hebrew verb nathan.   The verb is used more than 2000 times.  It generally means “to give, to place or to put.”  The opening words of this verse in Hebrew are naton titen lo.  You might not see it, but naton and titen are both derivations of the same word, nathan.   Literally, the translation is “You shall givingly give to him.”  The common way to put emphasis on an important thought in Hebrew is to double the word.  That’s what happens here.  God doesn’t say, “Give him the loan.”  He says, “I am imploring you to give him the loan.  Do it regardless of your feelings or concerns.”  This is giving squared!

Today is a good day to hear this instruction.  Our economic uncertainty is not beyond God’s hand.  We are not to shirk our responsibility to care for others simply because it might not be expedient to do so.  If our Year of Jubilee were just around the corner, God’s attitude toward generosity would not change.  His compassion does not waiver according to the economic outlook.  We encounter needy brothers and sisters and we have no excuse not to help them.  After all, our well-being does not rest in the hands of the Department of Health and Welfare.  It rests in the hands of the Almighty. 

Does this mean that we should drain our bank accounts in the care of others?  Are we to give until it hurts?  Two things must be said.  First, the Torah makes a careful distinction between ordinary business transactions (loans) and personal generosity on behalf of those in need.  Business transactions always carry an expectation of obligation.  Secondly, the purpose of personal generosity is not welfare!  It is communal restoration.  It is the deliberate effort on behalf of the ones who have assets to assist those who do not have assets in order that the one in need will be restored to a fully functional, participating, working member of the community.  What the Torah prevents is the possibility that personal generosity will decline in years when the forgiveness of debt looms on the horizon.  The emphasis is not on the obligation created by the debt.  It is on the need to restore the deprived, not enable their condition. 

Maybe God knows how to handle tough times better than we do.  Maybe the solution we need to adopt is to do it His way each time.  What do you think?

Topical Index:  welfare, generosity, nathan, Year of Jubilee, Deuteronomy 15:10

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