Random Groovy Bible Facts
  • Home
  • F.A.Q.s
  • Seek & You Shall Find
  • Books by Jeremy C. Springfield
  • Recommended Reading
    • Biblical Resources
    • Mishnah & Gemara (Talmud)
    • Jewish Perspectives on the New Testament
    • The Jewish Messiah
    • Chassidut
    • Abraham Joshua Heschel
    • Kabbalah
  • Artículos en español
    • Ungir al Mesías
    • Sefer HaMoshiakh
    • Mesías El Gusano
    • Setenta Luces para las Naciones
    • Ley del la Corazón
    • Torás de Fuego Blanco y Negro
    • Muchas Coronas
    • Mana del Cielo
    • El Cuerpo de las Almas
    • El Shofar de la Ruptura
    • La Shin de Isaac
    • Yonah Kippur en español
    • La Sukáh del Centurión
    • Entre Querubines
    • El Tabernáculo Nublado
    • Discípulos del Mesías
    • Lo Que El Faraón Nunca Supo
    • El Evangelio de Golgotha
  • Audio Studies
  • 2013 Studies
    • Up A Tree
    • The Four Horsemen of the Torah
    • So Many Crowns >
      • Muchas Coronas
    • Why Did Jonah Run Away?
    • Walking On Water
    • The Number of the Beast in the Garden of Eden
    • Peter's Denial and the Cock's Crow
    • Laying Tefillin At the End of Time
    • The Debt of Love
    • Hard to Say or Hard to Do?
    • Finding the Ladder
    • When Satan Fell
    • Sometimes Reaping Takes a Lifetime
    • The Song of Moses
    • Purim in the Torah
    • Messiah the Worm >
      • Mesías El Gusano
    • The Temple Body
    • Anointing Messiah >
      • Ungir al Mesías
    • Law of the Heart >
      • Ley del la Corazón
    • David's Son is His Lord?
    • Faith-Based Foodie
  • 2014 Studies
    • The Seven Books of Torah
    • The Gospel of the Tanakh
    • A Life Laid Down
    • Bread and Water
    • Grafting Gentiles
    • Moving Beyond Kharan
    • The Word and the Lamp
    • Four Feathered Wings
    • The Sign of Blood
    • Love Your Neighbor
    • Disciples of Messiah >
      • Discípulos del Mesías
    • The Shofar of Brokenness >
      • El Shofar de la Ruptura
    • Manna From Heaven >
      • Mana del Cielo
    • Sefer haMoshiakh >
      • Sefer HaMoshiakh en español
    • Seventy Lights for the Nations >
      • Setenta Luces para las Naciones
  • 2015 Studies
    • Preserved with Pivots
    • Purim's Hidden Trees
    • Sons of ... Thunder?
    • What Pharaoh Never Knew >
      • Lo Que El Faraón Nunca Supo
    • Israel's Secret Descendant
    • Follow the Traditions?
    • The Virgin Birth in Torah
    • Two Hands for Benjamin
    • The Signs of Jonah
    • Wisdom's Works
    • In the Carpenter's Shadow
    • Voice of the Shofar
    • A Tabernacles Nativity
    • Crown of Sorrows
    • The Burning Coal
  • 2016 Studies
    • Looking at Leah
    • Elements of Faith
    • Tearing a Prophet Apart
    • The Spirit of Elijah and the Crucifixion
    • Never Spoke a Man Like This
    • Anointed for War
    • The Spirit at Shavuot
    • His Prayer for Us
    • The Pharisee Who Followed
    • A Time to Remember
    • Yonah Kippur >
      • Yonah Kippur en español
    • His Temptation
  • 2017 Studies
    • At the Door
    • Connecting the Dots
    • Fool Me Once
    • Spoken To
    • Yehoseyf
    • Moedim Tovim
    • The Bleeding Temple
    • String Theory Torah
    • Dedicate the House
    • Tongues in Torah
  • 2018 Studies
    • The Centurion's Sukkah >
      • La Sukáh del Centurión
    • Unnatural Forgiveness
    • Eyes of Flesh and Faith
    • Isaac's Shin >
      • La Shin de Isaac
    • What Satan Never Wanted
    • The Greatest and the Least
    • My Goodness
    • A High Priest in Hell
    • Kissing the Son
    • Atop the Skull
    • Lehadlik Ner Chanukah
    • The Hidden Spies
  • 2019 Studies
    • The Sword of Shema
    • Hastening the Day
    • Mashiach bat Avichayil
    • The Cloudy Tabernacle >
      • El Tabernáculo Nublado
    • What a Blessing
    • The Man in the Mirror
    • Of Such is the Kingdom
    • All Hail Caesar
    • Synoptic Tefillin
    • Few the Chosen
    • Waters of Unbecoming
    • Nittel Nacht
  • 2020 Studies
    • To Follow a Rebel Rabbi
    • Under A Tree
    • More Than Sparrows
    • Ruth's Vavless Verses
    • Expect the Unexpected
    • The Samaritan Messiah
    • The Baptist
    • Torahs of Black and White Fire >
      • Torás de Fuego Blanco y Negro
    • What the Shofar Says
    • The Nameless One
    • Descending to Ascend
    • The Chanukah Revelation
  • 2021 Studies
    • Release the Prisoner
    • Esther Unveiled
    • In His Image
    • The Narrow Way
    • Wings of a Dove
    • Your Mother's Torah
    • Word Made Flesh
    • Guf Haneshamot >
      • El Cuerpo de las Almas
    • Between Cherubim >
      • Entre Querubines
    • The Gospel of Golgotha >
      • El Evangelio de Golgotha
    • The Fullness
    • Simon Says
  • 2022 Studies
    • The Rock that Followed
    • Anochi
    • Honor of the Call
    • The Dog
    • The Advocate
    • The First and the Last
    • Not Giving to Dogs & Swine
    • Who is Good
    • The Prodigals
    • Verses Versus Verses
    • The Frogs
    • Let it Shine
  • 2023 Studies
    • The Gate of Tears
    • Bearing Fruit
    • The Two Witnesses

WHO IS GOOD




by Jeremy Chance Springfield
8/3/2022


​
The Gospels record the account of a wealthy young man who came to Yeshua with concern over his own spiritual situation—the “rich young ruler,” as he is popularly called. He sought wisdom and direction from the mouth of the Galilean rabbi whom he held in high regard. The resulting conversation is preserved in all three synoptic texts, and the response Yeshua provides for the young man displays the depth of His own understanding of what matters most in the lives of all who are committed to following the King of Kings.
Picture
The account can be found in Matthew 19 and Luke 18, but it is the book of Mark that gives an excellent record of that event, and the stage is set for us in Mark 10:17-18.
Picture
    
17  And while he journeyed on the road, one ran, falling on his knees, and asked, and said to him, “Good teacher, what shall I perform that I shall inherit life that is everlasting?
​

18  Yeshua said to him, “Why do you call me ‘good’? None is good, except if one: Alaha!
This unidentified man shows his respect and the weight of his concern over his own spiritual plight. He refers to Yeshua by the Aramaic title of MALFANA TABA “Good Teacher.”
Picture
Yeshua responds by first clarifying the very concept of “good.” The introduction to such a question appears to be an unnecessary complication of an obviously genuine salutation on the part of the wealthy gentleman, but this odd response actually has a purpose that will speak to the upbringing of the man and the spiritual responsibility he holds before the Creator and his own people.
​
By questioning why the man calls Yeshua “good,” the Messiah hearkens back to the Hebrew Scriptures, where the Creator is referenced as being “good” a total of eighteen (18) different times. Most prominently, Yeshua was potentially even thinking of the words of Psalm 54:6.
With generousness I shall sacrifice to You; I shall praise Your Name, YHWH, for it is good!
Picture
There is even a tradition in Judaism to call the Holy One “Good.” The Zohar, in Bereshit 3a, says He is called “Good” as a title.
Picture
This is all presented in the context of the man’s query: what must he do to inherit eternal life? The seriousness of his question is at its height. Yeshua’s reply to this desire on what must be done to merit eternal life is shared in Mark 10:19.
Picture
    
The commandments you know: ‘You shall not adulterate; you shall not steal; you shall not murder; and you shall not testify a witness false; you shall not cheat; you must value your father and mother.’”
By responding in this manner with quoting the Torah from Exodus 20, Yeshua highlights the most straightforward answer given in the Word as to how one merits life everlasting: alignment with the commandments of the Torah—a life of obedience to the Creator.
Picture
This essential view of the purpose of the commandments is a thoroughly Jewish concept and is particularly expressed with similarly blatant words in the Mishnah, in Pirkei Avot 2:7.
Picture
A good name is something of value in the here and now, obviously, and there is nothing wrong with that. However, performance of the Torah is viewed as affecting beyond time and space and reaches into eternity—meriting a place in the world to come with everlasting life!
​
Obtaining ultimate good is only within the boundaries set by the Creator. This is expressed succinctly in the words of Psalm 16:2.
Say to YHWH, “You are YHWH; my good is naught but You.”
Picture
The only good that is worth possessing beyond this world is the good that comes from connecting to the Holy One. Everlasting life is found in living eternally in the now. This is the sentiment of Yeshua’s own sibling, James. We see that James 2:18 exemplifies the unified nature of our walk of faith: it must be fruitful with deeds of righteousness verifying its legitimacy.
Picture
A man says, “For you is belief, and for me are deeds.” You must show me your belief that is without deeds, and I shall show you my belief from my deeds.
This assertion by Yeshua’s sibling aligns also with the later words preserved in the Talmud, tractate Avodah Zarah 19b, where it quotes from Psalm 34:15 and Proverbs 4:2 to prove its similar claim.
Picture
Returning back now to the Gospel account between Yeshua and the wealthy young man, we see the matter continued with the man’s response and Yeshua’s further instructions, as recorded in Mark 10:20-21.
20  Yet, he replied, and said to him, “Teacher, these all I have kept from my youth!”
​

21  And Yeshua gazed at him, and loved him, and said to him, “One is lacking you: you must go, you must sell every thing that is for you, and you must give to the poor, and there shall be for you reserves in the heavens; and you must take up your cross, and you must come after me!”
Picture
The wealthy man answers the mention of keeping the commandments as something he had done from his youth. The way Yeshua reacts to this admission is significant. He did not tell the man he was being legalistic, or trusting in the works he had done, but rather, the text tells us that Yeshua “loved him.” His heart was truly in the right place when it came to worshipping the Holy One in Spirit and truth. Realizing this fact, Yeshua called him to the next step in his spiritual journey to the world to come: he needed only to sell all he had attained and give to those in need, and then follow Yeshua.
Picture
This reaction is important because it is not the typical instruction given to others by Yeshua. In other interactions with people of faith, Messiah did not usually demand they give up everything they had to follow Him. In this particular instance, however, Yeshua knew that the man was telling the truth, and that the only matter left needing attention was the wealth he possessed, and so this man was called to a higher calling than so many others with whom Yeshua had interacted.

It may seem odd to request such a life-altering act be done, but in reality, this entire incident was still based on the initial concept the wealthy man had brought up—the notion of “good.”
​
The best way to explain this reality is to look at an old Jewish saying that is preserved in the Talmud, tractate Menachot 53b.
Picture
This ancient proverb conveyed by Rabbi Ezra quotes from Exodus 2:2, Proverbs 4:2, Psalm 145:9, and Psalm 125:4 as proof for its sentiment. This shows the very likely basis for the entire conversation between Yeshua and the wealthy young man. The quote of “Let the good come and receive the good from the Good for the good” is a succinct presentation of exactly what the two men were talking about in the Gospel of Mark.

​Consider the explanation of the proverb:
Picture
This explanation finds its parallel in the situation recorded here in Mark 10:17-21.
Picture
Amazingly, the conversation between them follows perfectly the topic of the Semitic proverb recorded in the Talmud!
​
Understanding the Semitic proverb helps us to better appreciate the entire incident between Yeshua and the wealthy young man. The Creator’s goodness was obviously at work in the man’s life, and Yeshua’s response to his sincere question about direction for his spiritual life encapsulated the concept of that very goodness at work. The man’s commitment to the Word was uncontested, and all that remained was using the bounty of that commitment--his riches—to show goodness to those who were less fortunate than himself. This is why Yeshua commanded the next logical step was selling all he had and giving to the poor—others who did not possess such wealth were not obligated to do so, but this man, being so close to the Kingdom due to his commitment to the Torah and his blessing of wealth, needed only that final piece of the proverb to merit the goodness of everlasting life.
Picture
Unfortunately, Mark 10:22 presents his reaction.
Picture
      
Yet, he was grieved by this word, and went, while distressed, for to him there were many goods.
We are told the man’s many “goods” prevented him from advancing in his spiritual walk at that point in his life. Unable to bear the thought of unburdening himself from all that his Torah observance had so magnanimously blessed him with, he left in distress. Interestingly, the Aramaic term NEKSE “goods” found in the Peshitta text behind the above translation holds a significant detail for this study. While it has the general meaning of “goods” or “property” of some unspecified type, it is also used to refer to an animal that has been slaughtered for the purpose of sacrificial worship at the Temple!
Picture
In fact, this term is the very one used in the Aramaic Targum of Psalm 54:6—which has already been quoted from its Hebrew source in this study. The Targum version reads as:
Picture
Based on this, one could view the statement in Mark 10:22 that the man had much “slaughtering”—much sacrifices to make. It thus becomes a play on words, essentially, showcasing the difficult situation he found himself in as a very wealthy individual.
Picture
This is because the Holy One desires something very specific from His people, as He told us in Hosea 6:6.
     
For I desire kindness, and not sacrifice; and knowledge of Elohim more than burnt offerings.
Picture
This claim shows us that a heart transformed by the work of the Spirit through faith and obedience is a heart that helps other people. Rather than focus on the mere giving of sacrifices to Him, offering kindness to others and the sharing of what you have been given is far more desirable to the Creator.
​
The Aramaic Peshitta version of the above passage from Hosea 6:6 provides a fitting wording that serves to bring this study full circle.
Picture
The Aramaic term TABUTHA “goodness” is merely an inflection of the root TABA “good” that has already been discussed in this study.
Picture
The Creator is good—above all others, and He has sent Yeshua as the Mosaic authority to bring people into the proper alignment of a faith-filled observance to the Torah that will lead us into everlasting life. May we see that the Holy One is good, and what He has given us by which to live is good, and the Messiah who directs us in that journey of faith upholds all the good we encounter.
​

​​All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.
Proudly powered by Weebly