Before The Foundation of the World: (part II)

“World missions was on God's mind from the beginning." 

(continued from previous post)

Please note the following important considerations regarding our understanding of the use of the word καταβολή (Katabole, or foundation) in how it ties to the foundation of missions. Specifically its relationship to…

1. the seed as mentioned in Heb 11:11, ( translation of καταβολή)

2. the use of the term  κόσμος ( kosmos)

3. How it points to Gen 3:15 where missions is tied to prophecy of God’s judgment to Satan, and the first mention of the hope of a Savior to come, that will ultimately culminate in the person of Jesus Christ and His gospel.

The greek word καταβολή (Katabole) comes from the verb καταβάλλω  (kataballo), kata, meaning to descend or go down, and  βάλλω, to throw. When we put it together we have to throw or lay down. The noun καταβολή (katabole) is defined in the BDAG as

1.    “the act of laying someth. down, with implication of providing a base for someth., foundation. Readily connected with the idea of founding is the sense beginning

2.    2. κ., a t.t. for the sowing of seed, used of begetting…  If this meaning is correct for Hb 11:11, there is prob. some error in the text, since this expression could not be used of Sarah, but only of Abraham (e.g. αὐτῇ Σάρρᾳ=‘together w. Sarah’ is read by W-H. margin; BDAG” (bold emphasis mine)

Thayer expounds on the comment in the BDAG where he does not see an error in the text, but rather in the interpretation of the translators. See below quote

“2748  καταβολή (Thayer)

καταβολή, καταβολῆς, ἡ (verb form: καταβάλλω, to throw down);

1.    “a throwing or laying down: τοῦ σπέρματος (namely, εἰς τήν μήτραν), the injection or depositing of the virile semen in the womb …accordingly many interpret the words Σάρρα δύναμιν εἰς καταβολήν σπέρματος ἔλαβε in Heb. 11:11, she received power to conceive seed. But since it belongs to the male καταβάλλειν τό σπέρμα, not to the female, this interpretation cannot stand” (bold emphasis mine)

2.    a founding (laying down a foundation): εἰς καταβολήν σπέρματος, to found a posterity, Heb. 11:11 (but compare above)…” (bold emphasis mine)

Hebrew 11:11 we find καταβολή (Katabole)  translated in the context of conception (the throwing or laying down a foundation in the context of "seed" rather than the laying of a foundation in relation to the “kosmos or world”, as it is used in the examples of the previous post.” When we look at the phrase καταβολὴν σπέρματος ( to conceive seed), the nuance of laying the foundation of mankind emerges, as Thayer suggests.

In relation to the significance of the nuance of καταβολή (Katabole, foundation) in regards to the act of laying, note there is a different Greek word used to describe “foundation” as a "base" or "structure" when referring to the founding of the earth. Here θεμελιόω (themeliao) as used in Heb 1:10  ^a"You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands;  (Heb 1:10 ESV). In Heb 6:1 we have an example of εμέλιον καταβαλλόμενοι, where both καταβολή and θεμελιόω are used together “not laying again a foundation of repentance.” Here καταβολή (Katabole) is used in its verb form of καταβάλλω  (kataballo) to describe the act of “laying down again” and θεμελιόω (themeliao) clarifying that structure of the foundation is repentance. 

This helps clarify that in the noun καταβολή (Katabole) conveys a nuance that is not focused on the concrete foundation of the physical world, but in the act of laying down the foundation of the apex of God's creation, mankind. 

Looking at the context and definition of kosmos, (world) in relation to  καταβολή (Katabole)
Recap from previous post, καταβολή (Katabole) was almost always used in correlation to the foundation of the kosmos, or world, we looked at the passages in light of:

1. Spatial: before, in front of, at

2. Temporal: before

3. Rank/Priority: before

The Love of the Father to the son (implied to the disciples)- Jn 17:24 (Before)

Chose us, the believer (context of predestination) (before) Eph 1:4

Christ foreknown (context of blood shed) (before) 1 Pet 1:20

The separation or source (from/since)

These things (re: the Kingdom) – Mat:13:35, the Kingdom (25:34) (since)

The blood of the prophets shed – Lk 11:50 (from)

His Works finished (context Sabbath rest) (From) – Heb 4:3

Suffer (context Christ’ death sufficient one time) (since) Heb 9:25

The names written in the book of life (of the Lamb who was slain) (from) Rev 13:8, 17:8

The above context points to something more specific than the concrete foundation of the universe, or creation, but to the specific relationship within the creation of God; that being, Man, specifically, God’s chosen people.

Note Nida’s definition for κόσμος ( kosmos), world

 (a) universe 1.1

 (b) earth 1.39

 (c) world system 41.38

 (d) people 9.23 (emphasis mine)

 (e) adorning 79.12

 (f) adornment 6.188

 (g) tremendous amount 59.55

When we render κόσμος (kosmos) as people, as in Jn 3:16, "For ^aGod so loved ^bthe world,^{(people) c}that he gave his only Son, that whoever believes in him should not ^dperish but have eternal life.  (Joh 3:16 ESV), then our texts begin to correlate together and help bring meaning to the next relationship in regards to missions, “the seed”

Let’s return to Heb 11:11

Heb. 11:11 uses καταβολή (katabole) in the sense of laying down a seed, or as literally translated in the rendering of the KJV, “to conceived seed”

Let’s pause before we begin for a side note on translations:

1.      KJV is translating the literal rendering “conceive seed” καταβολὴν σπέρματος (conceive seed),

2.      ESV and the NASB drop σπέρματος (sperma, or seed), and focus render the translation to conceive which implies the “seed”

3.       NIV renders it in favor of Abraham conceiving seed, revealing a theological conclusion that gave weight over the literal rendering of the text. This supported the conclusion from the BDAG lexicon that there was an error in the text.(see below, inserted again from above for convenience.)  

καταβολή 

BDAG “2. for the sowing of seed, used of begetting…  If this meaning is correct for Hb 11:11, there is prob. some error in the text, since this expression could not be used of Sarah, but only of Abraham. (emphasis mine).

Note that in their dynamic equivalence the NIV moved the emphasis off Sarah and onto Abraham, even though Abraham was not mentioned in the text.

"By faith Abraham, even though he was past age--and Sarah herself was barren--was enabled to become a father"  (Heb 11:11 NIV)

Note how the concept of conception and seed are removed in the NIV. Emphasis is on Abraham, and Sarah was briefly referred to in that she was “barren,” which supports the BDAG’s conclusion that it was Abraham who was “enabled to become a father” To be clear, this is an important deviation from the text that shows a decision on the editors that they saw a meaning outside our understanding of the words, thus making theological conclusion outside the text.

I hate to say it, but I side with the KJV this time that keeps the original word σπέρματος (sperma, seed) in the translation because of the important tie of  σπέρματος  “seed” to laying a foundation καταβολή (katabole) that otherwise is lost.

Relationship to seed in Gen 3:15
So while καταβολή (katabole) in Hebrews 11:11 is used in the context of  σπέρμα, (sperma, seed) in relation to Sarah, The O.T. Hallot lexcon uses the equivalent זֶ֫רַע (zera) sowing of seed, descendants / offspring, in relation to Eve. Throughout various contexts in Gen. this Hebrew word for seed, is consistently used to tie the seed from Eve to Sarah ( and Abraham), to David. 

3. offspring, descendants (MHb.² JArm.^b): a) coll.: Sir^{M VI 11-13} (= 44₁₁), הַזֹּאת מִן־הָאִשָּׁה 1S 2₂₀, זַרְעָהּ (= הָאִשָּׁה) Gn 3₁₅; לְ שָׂם זֶ׳ … זַרְעֲךָ of Abraham Gn 12₇-2C 20₇ (21 x), זַרְעֵךְ of הָגָר Gn 16₁₀, זַרְעֲכֶם (of Abraham, Isaac and Jacob) Ex 32₁₃ Dt 1₈ 10₁₅ 11₉ Jr 33₂₆, (of David, 9 x) 2S 7₁₂;

The LXX (translation of the OT into Greek uses the same word σπέρμα (sperma, seed) to translate the hebrew זֶרַע  zera as it refers to the offspring/ descendants with the seed from Sarah in Heb 11:11 that ties her descendants to the people of God, by birth and by faith! These descendants provide a great cloud of witnesses of God’s faithfulness to his mission to redeem his people, of which are referred to as “the heroes of the faith. All point to Jesus where we are to fix our eyes, on the author and perfecter of our faith.

           The main Take away from this study, and where we are going... leads us on a trail From Gen 3:15 to Hebrews 12:2 of Adam to Christ, (the second Adam), who unlike the first was able to stand firm in obedience and faith.

Thus we can consider the sixth day, or the completion of creation as the time of reference for the texts "from/Since or Before" the creation of the world (refer to part one-previous post) and Gen 3 in the prophecy of the seed as the starting point of God's redemptive plan, the origin of missions.

Not that splitting hairs (or the days of creation) makes too much difference at this point in history, but perhaps the most important issue highlighted in the text is the priority or ranking of man as the focal point, or apex of creation. This leads us to where we are going in EV Mission Talk that will include further study. The principles that come out of this emphasize the value God places on humanity, and the context of redemption in which we were created for, and the purpose we are created and designed for: to glorify God! John Piper connects this in his quotes 'Missions begins and ends in Worship', or 'Missions exists where worship doesn't', One could take a step further and say (our interaction with God's international redemptive plan, or missions) is one of God's primary means for man to glorify God! In essence as we present ourselves to God as a living sacrifice, completely and utterly given over, to do His will. And knowing that His will is for us to bear his gospel to the nations in earthen vessels (Rom 10: 14-15; 2 Cor 4:6-7), Our quality of worship correlates to our engagement in missions (sending or going) When our participation in missions, is the total giving our ourselves, time and resources, heart and soul, this engagement becomes an act of worship! (Rom 12:1)! In our pursuit to serve God through missions we begin with the prayer Bob Pierce prayed years ago 'Let our hearts be broken with the things that break God's heart.'

We can get here, because this is what is on God's heart, it was on His mind from the beginning, and it is His will that we (as a church) go into the world!"