A Rabbi In The Writing
(as it is written, “A father of many nations have I made you”) in the sight of Him who he believed, even God, who gives life to the dead and calls into being that which does not exist. Romans 4:17
Who Gives Life To The Dead – Suppose you wrote a letter of introduction to a stranger far away. Would you try to incorporate something in that letter that indicated a common bond? Would you mention something that the two of you shared? If you wanted the reader to pay attention to your words, you would most certainly emphasize those things you had in common. This is precisely what Paul does in his letter to the congregation in Rome. Over and over, he draws attention to common elements of faith that join him to these readers. If we pay attention, we discover something important.
We know that Paul shared a common heritage in Hebrew Scripture. He quotes the Word of God constantly, assuming that his readers will also recognize its authority in their lives. But that’s not all he shares. In this verse, he refers to a part of the Eighteen Benedictions, the Amidah, a prayer said daily by devout Jews. It is a prayer used during Sabbath services and holy days. The second of the eighteen benedictions contains the phrase “O King, who orders death and restores life, and causes salvation to spring forth.” The words Paul uses (zoopoiountos tous nekrous) reflect this benediction. That means the readers of his letter were practicing, orthodox, devout Jews, familiar with Sabbath service and the holy festival days. The reason Paul uses this phrase is to draw attention to the end of the benediction, the words “and causes salvation to spring forth.” The Hebrew word “salvation” in this benediction is the word yeshua, the name of the Messiah. Since devout Jews said this prayer every day, they would have instantly realized the Messiah’s name was on their lips each time they recited the prayer. Paul uses this common prayer phrase to draw the connection between yeshua that springs forth and the promise to Abraham. Yeshua is God’s promised seed!
This is rabbinic exegesis. Paul draws a connection between one word and another. In this case, Paul connects the dots between the promised “seed” of Abraham and the Messiah, the seed of David. Forget the context. Forget the history. Concentrate on the common term – and see where it takes you. According to Paul, it takes you right to the Amidah, a promise you repeat every day.
It’s hard to imagine that Paul’s letter would contain references like this if his reading audience didn’t share this background. What would be the point of making an allusion to the Amidah if the congregation in Rome never knew what the Amidah was? That would be like writing to a stranger and telling him all about some unrelated obscure fact from my past. He wouldn’t have a clue. Once again we realize that Paul’s context, and the context of the believers in the first century, is Jewish orthodoxy. It’s hard to miss – unless you think everyone who read this letter was a Christian convert.
Topical Index: Amidah, give life, zoopoiountos, Romans 4:17, seed
-and now.. let us “fast forward” to (today), and read G-d’s Word again, “for the first time.” These (His) words are “eternal”; as fresh today as when the ink was not yet dry.
“Our Bible is not the book of the month; it is the book of the ages.”
When G-d speaks, something “occurs.” And now to quote from Hasatan, the Twister.. (Remember his twisted words to Havvah?) “..hath G-d said?..”/”Did God really say?…” (Genesis 3.1)
“Did God really say?…” Remember his twisted words to Havvah?
In the Old Testament alone, the expression “thus saith the Lord” or its equivalent occurs over two thousand times. Hmmm. “What meaneth this?”(Acts 2.12)- lol!
People.. -please!! Let’s practice saying this,- shall we?… “thus saith the LORD”. (Did that hurt?) Shall we try it again? Read it again.. (for the 1,999th time..)- “thus saith the LORD.” Are we catching on? Are we there yet? lol!..
-Yeshua Hamachiach said, (thus saith the LORD.. y’all!)- the words I speak unto you.. they are Breath and they are life. (John 6.63) G-d is the “One who is” and the “One who causes.”
“And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.”(2 Peter 1.19)
Shalom
A general FYI for those that may want a little bit of information regarding the “Amidah”.
The Amidah is the central prayer of all four services: shacharit (morning), mincha (afternoon), maariv (evening), and mussaf (additional). The word Amidah literally means “standing”, because it is recited while standing. It is also known as “Shemoneh Esrei”, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because it is the most important Jewish prayer. The obligation to pray three times a day, which was established by Ezra and codified in the Talmud (Berakhot 26b), is fulfilled by reciting the Amidah.
In the 5th century B.C.E. (before Yeshua) , the 120 men of the Great Assembly composed the basic text of the Amidah. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. The Amidah was expanded from eighteen to nineteen blessings in the 2nd century C.E., under the leadership of Rabbi Gamliel the Elder in Yavneh. The additional blessing (against heretics) was initially meant to combat the threats posed by the Samaritan and Sadducee sects, and was permanently added to the liturgy when Jewish converts to Christianity began to inform on Jews to the Roman authorities.
Order and Content of the Blessings
There is a logical basis for the order and content of the blessings. One Talmudic source provides scriptural foundations, another suggests that each is associated with a historic or miraculous event, and another relates the blessings of the Amidah to the prayer of Hannah. Either way, the Amidah contains three sections: a three-blessing introduction made up of praises of G_D; thirteen petitions to G_D for various needs; and a closing of three blessings of thanksgiving. The model for this structure is how one would approach a powerful ruler or how a servant would approach a master.
The Amidah is introduced with a verse that requests, “Lord, open my lips and my mouth will declare Thy praise” (“Adonai s’fatai ti-f’-tach ufi yaggid t’hil-la-tekha”). The first three blessings of praise appeal to G_D as the protector of our forefathers, and extol His powers and holiness. The blessings of petition ask for six personal needs: knowledge, repentance, forgiveness, redemption, health and economic prosperity. They also plead for six needs of the Jewish people: ingathering of the exiled, restoration of justice, destruction of Israel’s enemies, reward for the righteous, restoration of Jerusalem, and the coming of the Messiah. The final supplication asks G_D to hear our prayers. The closing three blessings speak of the hope of return to Temple worship, thanksgiving to God, and a prayer for peace.
There are many sources where these prayers can be garnered free of charge on the w w w ! 🙂
Wow Drew,
Thanks for some really informative history about the Amidah.
It seems the more I learn, the more I want to learn!
I thank G-d for His people, and the “life” that is found in their walk, and even in their history.
We were at a public school here in Israel, and I was surprised at all the Arab and Bedoin children that attend these schools. I asked if they teach religion. They said no because it is a public school, but the Tanach is in the curriculum, as one of their history books!
As for the commentary this morning?
It is a very comforting realization that Sha’ul was in no way revealing The Word in a manner that only knowledgeable Jews would ever understand. No … clearly the intent was that all members within the various communities of “The Way” would have one understanding … one knowledge of Mashiach Yeshua!
Conversely it is also comforting to know that Sha’ul was in no way revealing The Word in a manner that would have been impossible for the Jews to comprehend … a revelation which would have set aside generation upon generation knowledge transfer regarding the covenantal relationship.
Consequently there is only one proper perspective by which to view the Writings of Sha’ul … a perspective that understands and accepts the Hebraic bias … a perspective that acknowledges that the intent for the Goyim was to learn the Hebraic way … not the other way around!
The dynamic is not that difficult is it? The Hebrews must acquiesce to Adonai and let the Gentiles come into the fullness of Israel and … the Gentiles must accept the order of Adonai’s plan which puts the Hebrews at the head and not the tail!
Nice commentary brother Skip!
This reinforces more and more the fact that when Yeshua and his apostles/disciples were preaching and teaching, they knew their audience would be so well-versed in the Torah and other common Judaic prayers and practices of the day. After all, they were predominantly Jewish. So no wonder at times, Yeshua just needed to mention the first part of a scripture and he wouldn’t need to quote the rest because they would immediately know what prophet had said what he was referring to and accepted what He was implying. It would be like if a pastor said today, “You will know the truth and the truth will…” (John 8:32). We know exactly what the next few words will be.
Most Christians today are not aware of the fact that most of Yeshua’s audience knew Torah inside and out. For example, they think that the Lord’s Prayer is something that Yeshua, Himself originated, when in reality, it was the framework of a very common Jewish prayer.
Which brings me to comment on something within and not within the same context of today’s teaching.
The Jews believe that the serpent in the Garden was actually satan although the word “satan” is not used. Paul, a Jew, mentions in II Corinthians 11:3 that — “…the serpent bequiled Eve…” He doesn’t use the word, “satan” but “serpent.” But does Paul view the serpent to be satan?
John in Rev. 12:9 writes about how, “…the great dragon was cast out, that old serpent, called the Devil, and satan, which deceiveth the whole world…”
John calls the Devil, that old serpent, as if referring to a time long gone by. So does John view the Devil to be the serpent in the Garden?
Regarding today’s teaching, it was a great one. It’s more proof that even in the the Jews’ daily prayers, they are proclaiming the living Messiah as their salvation but they don’t even know it. May the veil come off soon.
Thanks for your addition to the thread here. As for 2 Corinthians 11:3, what translation uses the word “Satan” rather than serpent. The Greek text is the word serpent, so Paul is merely relating what the text of Genesis says. We are not forced to conclude that the serpent is Satan, at least not from this text (although it is certainly true that most Christians now think the serpent was Satan).
Thanks for your reply Skip and for adding me to the community. In my initial comment this morning, I mentioned that Paul uses the word, serpent, NOT satan in 2 Corinthians 11:3. I think where Christians assume that the serpent in the Garden was Satan is from Rev. 12:9 because John writes about the Devil being, “that old serpent.” That’s just my guess. Perhaps the Jews think the serpent in the garden was satan because they both have the same nature — duplicitous, conniving, deceptive etc.
“Perhaps the Jews think the serpent in the garden was satan because they both have the same nature — duplicitous, conniving, deceptive etc.”
Hi Christine,
Welcome to the community!
Perhaps they do, but the opposite seems to be the case in Job.
In Job, which is not abstract theology, but is rather concrete narrative experience, Satan hangs out with the “Sons of God” and seems to be a “straight shooter.”
Satan also seems to be on pretty good terms with God; when Yahweh sees Satan He is quite friendly, as we can see in the following scene:
Yahweh: Where have you been?
Satan: Round the earth …. Roaming about.
I remember reading somewhere in Pauline text where Paul has been talking and then there is the comment: “The Jews started to argue.”
In Job, it is Yahweh who starts the “argument” with Satan, with the following challenge:
“Did you notice my servant Job? There is no one like him on earth, a sound and honest man who fears God and shuns evil”
The evil that is then perpetrated on Job by Satan is authorized by Yahweh.