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What is faith? – Part 6: Sha’ul’s discussion


Having discovered the nature now of faith, morality, ethics, righteousness and holiness, let us consider some of the difficult writings of Sha’ul.

Galatiym (Galatians) 2:16

Knowing that a man is not made righteous by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made righteous by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made righteous.

Yet, this language appears to directly contradict the language of the Torah itself found in the Cepher Devariym:

Devariym (Deuteronomy) 6:25

And it shall be our righteousness (tsedeqah) if we observe (shamar) to do all these commandments (mitzvoth) before YAHUAH ELOHAYNU, as he has commanded us.

First, consider that the word which is interpreted as righteousness is the Hebrew word tsedeqah, which means rightness, (abstractly), rectitude (subjectively), justice (objectively), virtue (morally) or prosperity (figuratively).  Compare with its root tsadiq, which means a just, lawful, or righteous man.

This could therefore be read as “and it shall be our lawfulness, if we observe to do all these commandments . . .”

Let’s compare the Greek here as well.  Righteousness is δικαιοσυνη dikaiosune, which means equity (of character or act); especially (Christian) justification.  This is taken from the root δικαιος dikaios, meaning equitable (in character or act); by implication, innocent, holy, just, meet, or right/righteous.

Does lawfulness work in the passage of Sha’ul?  Knowing that a man is not made lawful by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made lawful by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made lawful.

Well, no it doesn’t.  But consider if the concept is yet another meaning of the same term, and rather than righteous, the word is holy which means in its simplest form, sacred.

Knowing that a man is not made holy by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made holy by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made holy.

These passages can now be justified, one to the other.  It can be understood that MASHIACH came to clarify the difference between the white Torah – the divine Torah as spoken by YAH, and the black Torah, that which was written by man.  The delineation is quite important.

I will take a sidebar here to discuss with you the concept of inerrancy.  Having bathed in the Evangelical church for a time, I heard as a central justification for those passages of Scripture that were absent a second witness that the given text being read, whether the NIV, the Message, or even the TBN bible, was the “inerrant word of God.”  Yet, when reviewing the underlying Hebrew, Greek and Aramaic texts, I discovered many errors – not only the occasional typographical error, but chronic error, and even intentional error. One needn’t look beyond Mattithyahu 1 to find the first error. Simply count the number of generations (14, 14, 14) and see if you count 42, bearing in mind that the genealogy of the husband does not pass to the wife.

Let’s consider again yet another passage of Sha’ul:

Galatiym (Galatians) 3:5-6

He therefore that ministers to you the RUACH, and works miracles among you, does he it by the works of the Torah, or by hearing to faith (moral conviction, fidelity, and truthfulness)? 6 Even as Avraham believed ELOHIYM, and it was accounted to him for righteousness.

Ya’akov has already explained to us that Avraham’s belief was a work of faith.

Galatiym (Galatians) 3:24

Wherefore the Torah was our tutor to bring us unto MASHIACH, that we might be made righteous by faith (moral conviction, fidelity, and truthfulness).

Eph’siym (Ephesians) 2:8-9

For by grace are ye saved through faith (moral conviction, fidelity, and truthfulness); and that not of yourselves: it is the gift of ELOHIYM: 9 Not of works, lest any man should boast.

The issue of salvation is one different from holiness or righteousness. For bear in mind that no work of righteousness or holiness can reverse the curse of death brought on by the fall of Adam.  It is only the blood of HAMASHIACH and His resurrection.

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