.. (ection I. - c#apters 1/-12 - Messiah's Teachings /. (ection . - c#apter 1% - the Kingdom Parables 0. (ection .

I - c#apters 1)-1+ - Teachings and Miracles INTRODUCTION 1. (ection .II - c#apters 1,-2/ - Teachings on the This book of Matthew study is an Introductory Level Kingdom Study and is our recommended starting point for learning 2. (ection .III - c#apters 21-2% - Reproo and about Torah-based Messianic Bible study. Rebu!e The book of Matthew is our first in a series of Bible 3. (ection I0 - c#apters 2)-2* - Teachings on the studies. Each of these studies is designed for students to "nd Times reach greater depths of understanding the Hebrew +4. (ection 0 - c#apters 21-2, - #onclusion o Scriptures. "arthly Ministry The other studies are: 2o! are enco!ra ed to follow alon " to s!b&it ideas Romans (intermediate le el! and to as3 4!estions5 Re elation (ad anced le el! Materials we will be using for this Matthew stud" include: Bac3 ro!nd - Part 1 "Dead Sea Scrolls" Bible Proper Interpretation of Hebrew Biblical Texts "DuTillet" and Shem Tob Hebrew ersions of (5ast updated ,6.644! Matthew !ewish "ew Testament # $ommentary '7TR89:;T'87 Syriac %eshito &Murdock' ersion of the "ew The modern manner of interpreting Biblical te+t is Testament commonly called e$egesis. This method concerns itself Talmud( Midrash )abbah( *ohar( and other mostly with the literary and grammatical conte+t of !ewish source material Scripture erses. %ractitioners of e+egesis sometimes The #ing $ames ersion will be the primar" te%t iew anything beyond the literal te+t as "isogesis" and presented in this stud" for no other reason than it is popular and well recogni&ed. 'f another ersion is used( it often pay it little heed to it( or regard it with suspicion. This is an unfortunate error( a result of a backlash will be cited. 'n each section( the te%t of the chapter will against improper allegori,ing of the Scriptures( resulting be shown in full( followed b" commentar" on selected in a case where "the baby is thrown out with the erses. 'n some cases there ma" be multiple erses that bathwater." are not discussed. 'n others( a single erse (or e en a -ith regard to the proper understanding of the Hebrew single word! ma" merit a great deal of stud". The purpose of this stud" is not to repeat what has alread" Scriptures in their proper conte+t( including the ""ew Testament" books( there are in fact "le els" of been presented in other works. Rather( we hope to bring interpretation that must be taken into consideration. This fresh insight into the Scriptures from a Torah)based was the method used to write and interpret Scripture by perspecti e. Before starting on chapter one( please read the following the authors themsel es as well as the audience of their time and culture. introductor" material: THE R:5ES 8* <=R9ES '7TER<RET=T'87 Part 1 - Proper Interpretation of Hebrew Biblical Texts > Part 2 - Understandin of reli io!s" c!lt!ral" The four le el of interpretation are called: %arshat( #istorical and political $context$ )eme,( D.rash # Sod. The first letter of each word <)R) Part % - Use of extra-Biblical Hebrew &aterials 9)S is taken( and owels are added for pronunciation( to i&pro'e !nderstandin gi ing the word <=R9ES (meaning "garden" or *ollowing this preliminar" information( we ha e di ided "orchard"'. Each la"er is deeper and more intense than the stud" into ten sections: the last( like the la"ers of an onion. +. (ection I - c#apters 1-) - Introduction to <?shat &pronounced peh-shaht/ - meaning "simple"' Messiah The p?shat is the plain( simple meaning of the te%t. The ,. (ection II - c#apters *-+ - A Midrash on Torah understanding of scripture in its natural( normal sense Observance using the customar" meanings of the word@s being used( -. (ection III - c#apters ,-- - Messiah's Miracles literar" st"le( historical and cultural setting( and conte%t. The p?shat is the ke"stone of Scripture understanding. 'f

we discard the p?shat we lose an" real chance of an accurate understanding and we are no longer obAecti el" deri ing meaning from the Scriptures (e%egesis!( but subAecti el" reading meaning into the scriptures (eisogesis!. The Talmud states that no passage loses its p?shat: Tal&!d (#abbat 1%a - Rabbi #ahana obAected to Mar son of Rabbi Huna: But this refers to the words of the Torah0 1 erse cannot depart from its plain meaning( he replied. 7ote that within the p?shat "ou can find se eral t"pes of language( including figurati e( s"mbolic and allegorical. The following generic guidelines can be used to determine if a passage is figurati e and therefore figurati e e en in its p?shat: +. Bhen an inanimate obAect is used to describe a li ing being( the statement is figurati e. E%ample: 'saiah /:1 ) 2or the ineyard of the 3ord of hosts is the house of 4srael( and the men of !udah his pleasant plant5 and he looked for 6udgment( but behold oppression5 for righteousness( but behold a cry. ,. Bhen life and action are attributed to an inanimate obAect the statement is figurati e. E%ample: Cechariah /:+)- ) Then 4 turned( and lifted up my eyes( and looked( and behold a flying scroll. 1nd he said to me( -hat do you see0 1nd 4 answered( 4 see a flying scroll5 its length is twenty cubits( and its width ten cubits. 1nd he said to me( This is the curse that goes out o er the face of the whole earth5 for e eryone who steals shall be cut off henceforth( according to it5 and e eryone who swears falsely shall be cut off henceforth( according to it. -. Bhen an e%pression is out of character with the thing described( the statement is figurati e. E%ample: <salm +1:2 ) 7eep me as the apple of the eye( hide me under the shadow of your wings ...

This is a teaching or e%position or application of the <?shat and6or Reme&. ('n some cases this could be considered comparable to a Dsermon.D! *or instance( Biblical writers ma" take two or more unrelated erses and combine them to create a erse(s! with a third meaning. There are three rules to consider when utili&ing the d?rash interpretation of a te%t: +. = drash understanding can not be used to strip a passage of its p?shat meaning( nor ma" an" such understanding contradict the p?shat meaning of an" other scripture passage. =s the Talmud states( ""o passage loses its p/shat." ,. 5et scripture interpret scripture. 5ook for the scriptures themsel es to define the components of an allegor". -. The primar" components of an allegor" represent specific realities. Be should limit oursel es to these primar" components when understanding the te%t.

Sod &pronounced sawd or sood 8like "wood"9 meaning "hidden"'

This understanding is the hidden( secret or m"stic meaning of a te%t. Some e%amples of this would be the "dragon(" "whore of Babylon(" and number ":::(" all from the book of Re elation. 8thers would includeE Feshua?s command in $ohn chapter 0:/-( ";+cept ye eat the flesh of the Son of man( and drink his blood( ye ha e no life in you." 8r <aul?s statement in Galatians .:,0( "But !erusalem which is abo e is free( which is the mother of us all."

EH=M<5ES 8* <=R9ES *R8M M=TTHEB

E%amples of the Reme&( 9?rash and Sod( can be found in Matthew as follows. (8f course the p?shat is throughout the te%t.! Bithout knowledge and application of the rules of <=R9ES( these erses would either not make sense or indicate an error on the part of the author:

Reme&
6att#ew 271* ) "<ut of ;gypt 4 called my son." This is a Iuote from Hosea ++:+ that Matthew is appl"ing to Feshua. 'f we were to insist on a literal e%egesis onl" and researched the Iuote( we would ha e to accuse Matthew of improperl" using Scripture( as Hosea is clearl" speaking of the nation of 'srael( and not the Messiah. Matthew howe er( is hinting &reme,' at the relationship between 'srael and the Messiah( in this and other erses he uses.

Reme& &pronounced reh-me,/ - meaning "hint"'

This is where another (implied! meaning is alluded to in the te%t( usuall" re ealling a deeper meaning. There ma" still be a p?shat meaning as well as another meaning as an" erse can ha e multiple le els of meaning. =n e%ample of implied DREMECD <ro erbs ,4:+4 ) Different weights( and different measures( both of them are alike an abomination to the 3ord. The p?shat would be concerned with a merchant using the same scale to weigh goods for all of his customers. The reme& implies that this 9?rash goes be"ond this into aspects of fairness and honest" in 6att#ew 1,71, ) "... -hate er you bind on earth an"one?s life. will be bound in hea en( and whate er you loose 9@rash &pronounced deh-rahsh/ also called on earth will be loosed in hea en" This is a erse "Midrash"' that has been interpreted in numerous (incorrect!

Most people stud"ing the Scriptures toda" ha e an DapproachD that is formed b" their church( cultural( educational and famil" background. 7o matter how obAecti e the" tr" to be (Dletting the Scriptures speak for themsel esD!( the fact is that the" are ,4th centur"( Sod Dwestern)mindedD people( who are reading documents 6att#ew 2172, ) "Then He took the cup( ga e thanks and offered it to them saying( Drink from it from another time and (Hebrew! culture. 'n the case of the all of you( This is my blood ..." Taken literall" this 7ew Testament letters( "ou also ha e documents that were translated into the Greek language of +344K "ears erse erse would not onl" be a iolation of the ago and then into toda"?s modern language(s!. Torah commandment against consuming blood( but along with other erses about eating Feshua?s =ll of this presents not onl" a Iuestion of grammatical difficult" )) it also often in ol es understanding comple% flesh ($ohn 0:/+)/0!( could be grounds for accusations of cannibalism. There is a far deeper( Hebrew religious concepts for which there was no adeIuate e%pression in the Greek language( and are DlostD more m"stical meaning here howe er &the sod'( in the translation. (i.e.( Fou need to put the te%t back into e en one that those who heard Him did not the conte%t the Hebrew authors intended it to be read in.! understand ($ohn 0:/,!. =lthough this ma" sound Dsimple(D it is in realit" the The abo e erses will be discussed in more detail when single greatest obstacle for the modern Bible student to we come to them in this stud". o ercome( especiall" one raised in D;hristian =merica or Europe.D Bac3 ro!nd - Part 2 The first step toward eliminating bias is to understand that Understandin t#e Context of Biblical Passa es Matthew( as well as the rest of the books of the D7ew (5ast updated +6+1644! Testament(D must be studied in the following conte%t: +. The" are first centur" Hebrew te%ts written b" R89:T8D (TUD2 IN;OR6:TION authors with a Hebrew understanding of such things as "faith" or "sal ation" or "law." The" ;irst Cent!r< Reli io!s and Political were ne er meant to be interpreted with a ,4th Bac3 ro!nd centur" Dwestern mindset(D (that has been tainted BH=T 'S ME=7T BF D;87TEHTJD b" almost ,444 "ears of non)$ewish( and e en Most Bible studies will teach the concept of Dtaking anti)$ewish theolog".! erses in conte%t.D :nfortunatel"( the onl" concept of ,. The" were written with an assumption that the Dconte%tD usuall" taught is( "literary-grammatical(" reader(s! ha e some grounding in Torah (i.e.( referring to the surrounding words and sentences. Bhile books with the primar" focus on gentiles( such as literar")grammatical conte%t is important( there are others DRomansD!( and in some cases are well established Aust as important to consider( including: in Torah (i.e.( books with the primar" message to Religious6;ultural ;onte%t (+st centur" $ewish! $ews( such as DHebrewsD!. Historical6<olicital ;onte%t ($ewish( Roman and -. The" are written at a time when Rome controlled $ewish)Roman! the land of 'srael and its people( and gentiles Religious6;ultural ;onte%t Dcoming to faithD b" the preaching of the disciples( This would include DtheologicalD statements made b" were entering from a er" anti)Semitic Roman Feshua and the authors of the D7ew TestamentD as often culture and had little regard for an"thing $ewish( time the" are reflecting Second Temple era religious e en as belie ers. opinions( including those found in the Talmud. 't also .. The" are written at a er" DMessianicall")focusedD takes into account habits of $ewish lifest"le( $udaism?s time in 'srael?s histor". relationship to the gentile world( and idioms and figures /. There was a wide range of opinion on spiritual of speech used in first centur" Hebrew dialogue. matters in $udaism at that time.

wa"s due to a lack of understanding that this a d/rash (teaching! concerning decisions one makes in their personal Dwalk with GodD (called "our "halakha" in Hebrew6$udaism!.

Historical6<olitical conte%t

This includes DglobalD e ents leading up to the first centur" scene depicted in the D7ew Testament(D first centur" $ewish life under Roman authorit"( and relationships between $ewish religious factions such as the <harisees( Saduccees and Essenes.

*'RST ;E7T:RF RE5'G'8:S =79 <85'T';=5 B=;#GR8:79

=round the time of Herod the Great (14 B;E! a ci il war broke out between the two main religious factions( the Saducees and <harisees. <rior to this( #ing $annaeus( a Hasmonian who sided with the Saducees( had crucified

DRE7EB'7GD F8:R M'79SET

thousands of <harisees causing great long term hatred. The Hasmonian famil" were Saducees and in succession to the position of High <riest. $annaaeus died and his wife =le%andra brought peace to the land for about +/ "ears when the <harisees seeking re enge( restarted the war then went to general <ompeii of the Romans to Dbring peaceD to the land. The <harisees attacked the Saducees on Shabbat killing +,(444 priests who refused to fight. The <harisees then Iuickl" allied themsel es with the Romans to take control. Rome sends in a procurator named =ntipater( an Edomite descendant and the father of Herod the Great. (This is the Herod who slaughtered the innocents as recorded in the Gospels!. =ntipater sent Herod to Galillee to bring down a re olt lead b" the priest Cacharias. Herod put to death thousands( including innocent ictims. He also appointed a gentile to the position of High <riest and had the entire Sanhedrin killed with the e%ception of two men L Hillel (hill)E5! and Shammai (sha)MF!. The" were recogni&ed as popular leaders and Herod spared to pre ent a full re olt. (Shammai fa ored the Romans( Hillel opposed them.! Herod appointed political cronies to fill the Sanhedrin. Herod then married the last Hasmonian princess( =le%andra Salome (S=H)low)ma"!( gi ing him political legitimac" for ruling in $udea. Herod killed off the rest of the Hasmonians( and took total control. Herod had two sons with =le%andra. His older son put on the High <riest@s garments at the age of thirteen. Bhen the people saw this there is a time of national mourning and repentance as he is the first legitimate High <riest in man" "ears. Herod saw this and was threatened so he had this son drowned in a pool. Bhen his wife got upset Herod put her into e%ile with the "ounger son. Herod took on another wife( had fi e children b" her( and had them all killed. = populist mo ement began around the "ounger son of =le%ander Salome. Herod brought a false accusation of adulter" to her and had her killed. Herod then went temporaril" insane as he trul" lo ed her. Herod then had =le%andra Salome@s "ounger son put to death. Howe er the "ounger son had children who continued. =t the end of Herod@s life( a son from the second wife tried to take control. Herod had him killed and his brothers imprisoned. Herod in his final will( ordered that an" person remotel" related to the Hasmonian famil"( including his own sons( were to be killed( e%cept for one grandson who was to li e. This was carried out. Herod died a horrific death( rotting from within. This sur i ing grandson is the Herod on the throne when Feshua is brought to trial. This Herod is married to his niece (also named Salome!. The Mumran communit" (9ead Sea Scrolls! in their literature writes a commentar" critical of an uncle being

married to his niece L probabl" written in reaction to the Herodians( who were considered an abomination to the $ews. This is an interesting criticism as the Torah allowed for such marriages. B" the time of Feshua the Temple had been corrupted b" the Herodians for some time (i.e.( people had bought their wa" into important positions.! 'n response to this corruption( a number of Saducees split off and departed into the wilderness (and other places! and formed what became the ;ssenes( (eh)SEE7S! setting up their own DtempleD and s"stem of sacrifices and offerings( done in the wilderness. Man" of the Bilderness Essenes did not marr" in order to keep DpureD and draw closer to G)d. 't is this group that did most of the writing found in the 9ead Sea Scrolls. Much of their terminolog" can be seen in Feshua@s teachings (i.e.( the poor( the meek( Dthe Ba"D!. Sha@ul@s teachings on marriage ma" also reflect this.

THE <H=R'SEES
:nfortunatel"( the term D<hariseeD has become a s"non"m for an e il person or h"pocrite. This is due to an improper understanding of histor" and Scripture as taught in man" churches and Bible Studies. 7o one would sa" that Sha@ul and 7icodemus were e il( "et the" were <harisees until the da" the" died. ' can@t imagine an"one sa"ing Feshua ga e bad ad ice( but He told the people to follow what the <harisees taught. 'n fact much of what Feshua Himself sa"s in the Gospels is a reiteration of teachings alread" established and taught b" the <harisees( especiall" Hillel( the grandfather of Gamliel( who taught Sha@ul. E%amples of where Feshua agreed with Hillel are found in all four of the Gospels: Teac#in 2es#!a Hillel
;ritical of tithing of plants grown onl" Matthew Ma?asrot .:/)0 for seeds ,-:,Healing b" faith on the Sabbath was Tosefta Shabat Mark -:,). allowed. 1:+. Reached out to sinners and taught them 5uke( ;h. = ot 9?Rebbe +/ 7atan -:+ =llowed the handling of an item on $ohn( ;h. / Bet&ah ,0b Sabbath for which there was no need This chart is taken from ""ot Sub6ect to the 3aw of =od0" found at www."ashanet.com6librar"6underlaw.htm.

The <harisees came about as a populist mo ement shortl" after the Saducees gained power. The Saducees were the original Temple authorit"( made up of priests and 5e ites( de eloped around Cadok and his priests who gained control after the return from the e%ile (E&ra@s time period!. B" the time of Feshua( the Saducees had lost much of their power to the <harisees. Feshua Himself could best be described as teaching as a <harisee and holding fa or with the Essenes. The latter was true because He had the appro al of $ohn the Baptist( who was a leader in the Essene communit". $ohn had

Scriptural authorit" as well( as he was from the tribe of 5e i and destined to be a priest. 't was because of Feshua@s relationship with these two groups( <harisees and Essenes( (who did not necessaril" think highl" of each other! that he was able to hold together a coalition of His own followers made up of people from each camp. The" became known as the 7a&arenes( or Dthe Ba"(D and whom we also refer to in these studies as the earl" or original DMessianic communit".D

person?s religious denomination. (i.e.( DThe cart is put in front of the horse.D! Regarding the "Holy Spirit guiding you to understanding" )) though this statement is true( it is not an e%cuse for misinterpreting the te%ts due to "our own bias( as will occur if "ou don?t put them back into their Hebrew conte%t. The Hol" Spirit will not contradict what the authors were con e"ing within their Hebrew understanding of God?s word. There are man" passages in the Bible to which people arri e at completel" different( e en contradictor"( interpretations )) all caused b" erroneousl"( Dbelie ing Bac3 ro!nd - Part % the" are right because the Hol" Spirit showed them(D :se of E%tra)Biblical Hebrew Materials to 'mpro e rather than using the minds God ga e them to dig for the :nderstanding (5ast updated ,62644! truth.

R89:T8D (TUD2 IN;OR6:TION

RES8:R;ES :SE9 '7 THESE ST:9'ES

'n order to gain insight into Hebrew interpretation of the Bible?s Hebrew te%ts( this Matthew stud" (and all the studies on this web site! will make use of $ewish religious and historical te%ts including: ;8MM87 M'S;87;E<T'87S Two common teachings heard in man" Bible stud" circles Tal&!d L Scripture commentaries from before and after Feshua@s time( made up of: are: Mishnah L Earlier material (much predating Feshua! +. >ou don/t need anything other than the Bible to compiled around ,,4 ;E understand the Bible ,. The "Holy Spirit" will guide you to understanding( =emarah L 5ater material compiled between ,44)/44 ;E Tar !&s L =ramaic language documents that contained so nothing else is re?uired Scripture and commentar" together. The" were =lthough it is absolutel" true that Scripture is the best source for interpreting Scripture( the fact is that much of commonl" read and discussed in Feshua?s da". 6idras# Rabba# L 'ncludes er" old material( compiled what is written in the Bible cannot be full" understood between 044)+444 ;E without turning to e%tra)Biblical Hebrew te%ts. Maintaining a "Sola Scriptura" approach leads to horrific ?o#ar" Ba#ir" (efer 2et@ira# A =ncient material from error in understanding of the Hebrew te%ts( as e er"one is the more m"stical branches of $udaism Rabbinic Co&&entaries L 'ncluding those of: Rashi( then free to interpret the more difficult passages from Maimonides and 7achmanides. their own personal iewpoint( rather than looking at B!&ran Texts L Te%ts of the 9ead Sea Scrolls written where the author was coming from culturall" and from around ,44 B;E to +24 ;E religiousl". Historical acco!nts of $osephus( Eusubius( <hilo and Take the following Iuestions as a simple e%ample: others Bhat is RomeJ :pocr<p#a L +/ books written between -44 B;E and Bhat is a centurionJ Feshua@s time Bhat is a legionJ Pse!depi rap#a L 04 books written from -44 B;E to 8f course most people might alread" know what these +44 ;E. Hellenistic $ewish influences terms mean( ha ing acIuired the knowledge from their Boo3 of Cas#er A =n ancient Biblical histor" book( own education. But what if the" did not alread" knowJ 9oes the Bible e%plain what these words designateJ 7o. referred to in $oshua +4:+- N , Sam. +:+2 Boo3 of 8noc# A =nother ancient te%t( mentioned in the Fou would ha e to go outside the Bible to find out. 'f book of $ude something as simple this reIuires looking into e%tra) 't is critical to remember( that these te%ts contain a wide Biblical material for proper understanding( how much range of opinion. Their proper !se will help shed great more then does this appl" to comple% Hebrew religious light on an" Bible stud" and help in arri ing at a proper concepts that are not defined in the pages of the BibleJ Hebraic (original! understanding of the more difficult <eople often sa" the" Dlet the Scriptures speak for passages. themsel es(D unfortunatel" the" don?t practice what the" Man" of the concepts Feshua taught were alread" present preach. T"picall"( meaning is DassignedD to topics and in $ewish thought. His teachings were not entirel" Dnew(D erses in the Bible based on the particular doctrine of a : Hebrew or =ree3 $New Testa&ent>$ 2es#!a and t#e Tal&!d

but the authorit" with which He deli ered them was. See +2 such e%amples from the books of Matthew and Mark.

FESH:= =79 THE T=5M:9

The following chart comes from the document( ""ot Sub6ect to the 3aw of =od0" found at www."ashanet.com6librar"6underlaw.htm. 't shows that rather than teaching contrar" to the <harisees (a common misconception! Feshua supported much of what the" taught( as he often Iuoted from the Mishnah (the earl" portion of the Talmud! which is an entirel" <harisaic document. Teac#in s of 28(HU: in T:96UDIC Teac#in s of t#e =ospels t#e P#arisees
The Sabbath was made for man( not man for the Sabbath. ) Mark ,:,1 By not doing for others you betray =od. ) Matthew ,/:./ The Sabbath was gi en into your hands( and you were not gi en into her hands. ) Foma 2/b <ne who betrays his fellow( it is as if he has betrayed =od. ) Tosefta Sh? uot( ch. 4nsulting someone is like murder.- <ne who shames the face of his Matthew /:,+),, fellow( it is as if he has murdered him.) Ba a Me&ia /2b =a,ing lustfully upon a married <ne who ga,es lustfully upon the woman is akin to adultery.) small finger of a married woman( Matthew /:,2 it is as if he has committed adultery with her.) #allah( ;h. + =od causes it to rain for the =od causes it to rain for the wicked as well as for the wicked as well as for the righteous.) Matthew /:./ righteous.- Taanit 1a Don/t do good deeds to be Don/t do good deeds to be noticed.) Matthew 0:+ noticed.) Berachot +1b =i e alms to the poor in secret5 The greatest form of charity is let your left hand not know what when you gi e and do not know to your right hand does.) Matthew whom you gi e( and the recipient 0:takes and does not know from whom he takes.- Ba a Batra +4b Do not elongate your prayers.) <ne who prays too intensely and Matthew 0:1 too lengthily brings on himself heartache.- Berachot //a Do not worry about where your He who has what to eat today( and food will come from tomorrow( or says( "-hat shall 4 eat on the your drink. ) Matthew 0:,/)-+ morrow0" has little faith. ) Sotah .2b ;ach day has enough of its own ;ach day has enough of its own troubles. ) Matthew 0:-. troubles. ) Berachot 3b 3et your >es be >es and your "o 1 righteous yes is a >es5 a be "o. ) Matthew /:-.)-1 righteous no is "o. ) Ba a Batra .3b -isdom was gi en to the babes. ) %rophecy has been taken from the Matthew ++:,/ wise and gi en to the babes. ) Baba Batra +,b 4t is much better to lose a limb Better that one/s belly burst than than for your whole body to go to one should go down to the pit of hell. ) Matthew /:,3)-4 destruction.- 7iddah +-b Do not be called )abbi. ) Matthew Despise the position of )abbi. ) ,-:2 = ot +:+4 The Son of Man is coming at an Three things come upon a man

hour when you do not e+pect Him. when he does not e+pect them@ a ) Matthew ,.:.. lost item( the sting of a scorpion( and the Messiah. ) Sanhedrin 31a Feshua taught in a parable that <ne who is pleasing unto other the" can please the king (God! b" people is pleasing unto =od. ) pleasing one another. ) Matthew = ot -:,/:.4 3o e your enemy. ) Matthew /:.- They who are insulted but insult not back5 who hear themsel es reproached but answer not5 who ser e out of lo e and re6oice in their affliction--of them it is written in Scripture@ They that lo e =od are as the going forth of the sun in its might. ) Foma ,-a( Gitin -0b( Shabat 22b There will be no marital union in There will be no marital union in the world to come. - Matthew the world to come. - Ma?asrot .:/) ,-:,0

= HEBREB 8R GREE# 7EB TEST=ME7TJ

=nother contibuting factor to misinterpretation is that the books of the D7ew TestamentD are DGreek documents.D The fact that the D7ew TestamentD te%ts we ha e are in Greek( makes them no more DGreek documentsD than the Septuagint (Greek! ersion of the 8ld Testament( which the rabbis wrote into Greek ,44 "ears before Feshua. The rabbis did this (as did someone at some point with the D7ew TestamentD letters!( for the benefit of the non) $ewish world so that the" could also learn of the God and faith of 'srael. Thus( the D7ew TestamentD documents remain Hebrew te%ts written in a Hebrew mindset( and must be studied that wa"( if we are to determine what the authors? meanings are. =nd until we learn the true original meaning( discussing Dwhat the erse means to usD (as is done in man" so called DstudiesD! is a an e%ercise in futilit" and leads to error. Ha ing said that( there is o erwhelming e idence( both historical and linguistic that shows that the te%ts were originall" written in Hebrew( and also that Hebrew was not a Ddead languageD (as was thought of for Iuite some time!. = good source of information on the latter is DBiblical =rchaeolog" Re iewD (B=R! maga&ine. B=R has had articles in the past few "ears on digs that ha e unearthed documents from around the first centur" written in Hebrew( including legal documents and one woman?s personal diar". 8ther sources testif"ing to Hebrew being the language of +st centur" $ews and a Hebrew origin of the D7ew TestamentD documents include: +. Recent Mumran findings (9ead Sea Scrolls! shows secular documents written at that time concerning Dcurrent e entsD (i.e.( not Aust copies of old religious te%ts.! indicating Hebrew was a Dli ingD language. There

are se eral books on the 9ead Sea Scrolls a ailable. ;ontact Fasha7et for recommendations if interested. ,. $ewish coins found from that era are minted with Hebrew te%t on them. -. = stud" of the writings of the ;hristian D;hurch *athersD shows that much of the D7ew TestamentD was written in Hebrew. This includes direct statements made b"E <apias( 'reneus( 8rigin( Eusubius( Epiphaneus( $erome and ;lement of =le%andria. .. The prominent first centur" historian $osephus wrote in both his books( 1nti?uities and -ars( that Hebrew was the language of first centur" $ews and that the" did not know Greek. ('n fact there is a $ewish tradition sa"ing it is better to eat swine than learn Greek.! /. Modern linguistics (thanks to the input of cognisant Messianic $ewish and gentile scholars! shows that the te%t themsel es don?t lend to an Doriginal GreekD translation. = er" good book "ou want to get with do&ens of e%amples is( The Semitic <rigin of the "ew Testament( b" $ames Trimm. This can be ordered ia www.na&arene.net. =lso recommended is the Hebrew6=ramaic 7ew Testament Research 'nstitute at www.na&arene.net6hantri6 0. 8ther books( such as The !ewish "ew Testament( b" 9a id Stern are also helpful in showing the Hebrew thought that gets lost in the Greek6English. (The latter can be ordered through =ma&on.com.! =n e%ample of a proof for an original Hebrew te%t( is Matthew 0:+3),.: "3ay not up for yoursel es treasures upon earth( where moth and rust doth corrupt( and where thie es break through and steal@ But lay up for yoursel es treasures in hea en( where neither moth nor rust doth corrupt( and where thie es do not break through nor steal@ 2or where your treasure is( there will your heart be also. The light of the body is the eye@ if therefore thine eye be single( thy whole body shall be full of light. %ut i thine eye be evil& thy whole body shall be full of darkness. 4f therefore the light that is in thee be darkness( how great is that darknessA "o man can ser e two masters@ for either he will hate the one( and lo e the other5 or else he will hold to the one( and despise the other. >e cannot ser e =od and mammon." 'n these erses we ha e Feshua speaking about mone"( and not making it more important than God. 7ote that He begins speaking about mone"( then sa"s something about Dan e il eye(" then finishes His statement about mone". 'f this were penned in Greek originall"( "ou would ha e to ask( DBh" this odd erse about an De il e"eD in the midst of a mone" topicJD 't makes no sense. Howe er( if "ou happen to know that ha ing an De il e"eD is a Hebrew idio& of that time for Dbeing sting" with "our mone"(D then( a! the passage makes sense( and b! "ou reali&e it H=9 to be written in Hebrew first( then whoe er

translated it into Greek( (unaware of the idiom!( simpl" took it word)for)word from Hebrew into the Greek. There are man" D7ew TestamentD erses that are er" hard( if not impossible( to understand without knowledge of the deeper teachings of the $udaism of that da". There are also man" places where Feshua and <aul Iuote from $ewish literature as shown elsewhere in this stud". 't is important to note who these letters were originall" meant to be read b" DleadersD in the Messianic communit" (most likel" $ews!( who were well ersed in the $udaism of the first centur" and its understanding of Torah.. (7ote <eter?s concerns about <aul?s letters being hard to understand and often twisted about b" "lawless" people )) DlawlessD meaning not knowing or respecting Torah( the D5aw.D! 7othing in the D7ew TestamentD was e er meant to be read out of conte%t( b" people from another culture ignorant of the Hebrew meaning to the words and the concepts behind them( and replacing this with their own personal meaning. 7or were an" of the D7ew TestamentD documents e er meant to stand on their own( apart from being interpreted in the conte%t of the Torah (God?s direct re elation6instruction!( which of course came first.

Section ' )

4ntroduction to Messiah 6att#ew 171-)72*

"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

Matthew +:+),/ Dlast !pdate7 %E2E//F

S:B$E;TS: Titles and 7amesE Genealog"E Bomen N gentilesE $oseph N Mar"?s RelationshipE the name D$esusED the Ruach Ha#odeshE D5ordED prophec"E D irginED DEmmanuel.D

Matthew ,:+),- Dlast !pdate7 %E%E//F

S:B$E;TS: BethlehemE HerodE DMagi(D the DStarED <riests( Scribes( <harisees and SaduceesE Gold( *rankincense and M"rrhE "<ut of ;gypt 4 ha e called my son5" "1 oice was heard in )amah5" "... that He should be called a "a,arene."

Matthew -:+)+1 Dlast !pdate7 %E*E//F

S:B$E;TS: $ohn the Baptist( baptism( Drepent(D kingdon of hea en( Dnear6at hand(D Din the wilderness(D $ohn?s appearance( confessing sins( <harisees and Saducees( Dm" belo ed Son.D

Matthew .:+),/ Dlast !pdate7 %E,E//F

in the book of 'saiah( was also called God?s Dmessiah(D as He was anointed to do God?s work in smiting Bab"lon. The Messiah?s proper name( >eshua (F?shua!( is a contraction of F@hoshua ($oshua! meaning >HBH sa es( ha ing a similar root to DFoshia(D meaning "He &=od' 6att#ew 171-2* will sa e." This is ke" to understanding erse ,+ (see 4ntroduction to Messiah 5ast :pdated -6-644 below.! CH:PT8R 1 T80T7 The term "Son of Da id" is a DMessianic title found The book of the generation of $esus ;hrist( the son of 9a id( the son of =braham. =braham begat 'saacE and 'saac begat $acobE and $acob throughout $ewish literature. 9a idic references are found throughout the Tenakh (8ld Testament!( i.e.: , Samuel: begat $udas and his brethrenE =nd $udas begat <hares and Cara of ThamarE and <hares begat EsromE and Esrom begat =ramE =nd =ram 1:+,)+-(+0E 'saiah: ++:+E $eremiah: ,-:/)0E Cechariah: begat =minadabE and =minadab begat 7aassonE and 7aasson begat -:2E E&ekiel: -1:,.E =mos: 3:++)+,E <salms 23: .)/( -0) SalmonE =nd Salmon begat Boo& of RachabE and Boo& begat 8bed of -1E +-,:++.
RuthE and 8bed begat $esseE =nd $esse begat 9a id the kingE and 9a id the king begat Solomon of her that had been the wife of :riasE =nd Solomon begat RoboamE and Roboam begat =biaE and =bia begat =saE =nd =sa begat $osaphatE and $osaphat begat $oramE and $oram begat 8&iasE =nd 8&ias begat $oathamE and $oatham begat =cha&E and =cha& begat E&ekiasE =nd E&ekias begat ManassesE and Manasses begat =monE and =mon begat $osiasE =nd $osias begat $echonias and his brethren( about the time the" were carried awa" to Bab"lon: =nd after the" were brought to Bab"lon( $echonias begat SalathielE and Salathiel begat CorobabelE =nd Corobabel begat =biudE and =biud begat EliakimE and Eliakim begat =&orE =nd =&or begat SadocE and Sadoc begat =chimE and =chim begat EliudE =nd Eliud begat Elea&arE and Elea&ar begat MatthanE and Matthan begat $acobE =nd $acob begat $oseph the husband of Mar"( of whom was born $esus( who is called ;hrist. So all the generations from =braham to 9a id are fourteen generationsE and from 9a id until the carr"ing awa" into Bab"lon are fourteen generationsE and from the carr"ing awa" into Bab"lon unto ;hrist are fourteen generations. 7ow the birth of $esus ;hrist was on this wise: Bhen as his mother Mar" was espoused to $oseph( before the" came together( she was found with child of the Hol" Ghost. Then $oseph her husband( being a Aust man( and not willing to make her a publick e%ample( was minded to put her awa" pri il". But while he thought on these things( behold( the angel of the 58R9 appeared unto him in a dream( sa"ing( $oseph( thou son of 9a id( fear not to take unto thee Mar" th" wife: for that which is concei ed in her is of the Hol" Ghost. =nd she shall bring forth a son( and thou shalt call his name $ES:S: for he shall sa e his people from their sins. 7ow all this was done( that it might be fulfilled which was spoken of the 5ord b" the prophet( sa"ing( Behold( a irgin shall be with child( and shall bring forth a son( and the" shall call his name Emmanuel( which being interpreted is( God with us. Then $oseph being raised from sleep did as the angel of the 5ord had bidden him( and took unto him his wife: =nd knew her not till she had brought forth her firstborn son: and he called his name $ES:S.

S:B$E;TS: The de il( Dfort" da"s and fort" nights(D Son of God( Dit is written(D temptations( Dthe Gospel(D Dall o er S"ria.D

+:+)+:+0 Genealog"

The genealogies presented in Matthew and 5uke present numerous difficulties that( unfortunatel"( are often Dglossed o erD (for lack of an e%planation.! There are a number of issues that critics raise including: +. The DproblemD with Feshua not being $oseph?s actual son ,. The lineage in 5uke?s account passing through 9a id?s son 7athan( and not Solomon as Scripture said it had to (for the #ingship of Messiah! -. The inclusion of a lineage through $ehoiachin being in alid( as he was cursed b" God .. The last segment of D+. generationsD onl" ha ing +- generations listed /. Oerse ++ stating that $osiah begat $econiah( which he did not. Regarding P+( =ccording to $ewish law( Feshua was $oseph@s son if $oseph claimed him as such which he did. Therefore $oseph?s genealog" can legitimatel" be considered Feshua?s. 7ote that $oseph is called "husband of Miryam" regarding Feshua@s relationship to him. Regarding P,( man" ;hristian commentaries tr" to get around the problem of the cursed $ehoiachin (see P-( below! b" simpl" using 5uke?s genealog" as the one for the Messianic lineage. There are two serious problems with this. *irst is the issue of the genealog" passing through 7athan rather than Solomon (in 5uke?s genealog"!. This is unacceptable. The promise of +:+ Titles N 7ames Messiah being a Dson of 9a idD went specificall" "!esus $hrist( the son of Da id( the son of 1braham" through Solomon and not 7athan. The name D$esusD is an English transliteration of the Secondl"( lineage was passed through the father?s Greek 4esous( which is a transliteration of the Hebrew side in first centur" $udaism (and before!. The Feshua. Greek has no DshD sound and the custom then idea of tracing $ewishness through the mother?s was for men?s names to end in D)usD or D)osD or D)esD (i.e.( side de eloped later. Matthew?s genealog" is that "1pollos"'. of $oseph( and 5uke?s genealog" is that of D;hristD is from $hristos( which is from the root chrio( Miriam?s. Matthew?s is the one that DcountsD meaning anointed. This is tied to the Hebrew word howe er as it passes through Solomon. Mashiach (Messiah! also meaning anointed( ha ing to do with being the D=nointed 8ne(D gi en God@s priestl" and Regarding P-( the curse on $ehoachin was re ersed b" kingl" authorit". 't should be noted that ;"rus (#oresh!( God Himself in Haggai ,:,4),-( when He chose

Cerubbabel as His signet ring( thus reestablishing that lineage and gi ing alidit" to Matthew?s genealog". Regarding P.( this is clearl" an error in transcribing (more e idence of someone translating the book from an original Hebrew into the Greek!. *ortunatel"( there is a ersion of Matthew that does not include this error and shows the (missing! +.th generation. T#e $D!Tillet$ Hebrew 6att#ew (a ailable from www.na&arene.net! corrects "1biud begat ;liakim(" showing that =biud actuall" begat = ?ner (=bner!( who in turn begat Eliakim. The mention of ., generations (- % +.! is also of interest( as +. is the numerical alue of D9a id(D and ., is the numerical alue of God (Eloah! in the Hebrew. Regarding P/( this is e identl" another error due to translation( as + ;hronicles -:+/)+0 clearl" sa"s that $osiah was the father of $ehoiakim( who in turn was the father of $econiah. Howe er( if we were to simpl" include the missing $ehoiakim( we would then ha e fifteen generations( which would cause erse +1 to be in error. The most reasonable e%planation ma" be that although the curse was lifted on $econiah?s lineage( his name was still to be Dblotted out(D but a careless scribe deleted $ehoiakim b" mistake. B" replacing the reference to $econiah with one to $ehoiakim( we would correct the error( offer a reasonable e%planation for $econiah?s ommission( and maintain the number of generations at fourteen. 't should also be noted that incomplete genealogies are not alien to the Tenakh. *or instance( E&ra 1:+)/( gi es a genealog" found also in + ;hronicles 0:.)+/. ;omparing the two: 1 C#ronicles 17)-1) 8@ra +71-* Elea&ar Elea&ar <hinehas <hinehas =bishua =bishua Bukki Bukki :&&i :&&i Cerahiah Cerhiah Meraioth Meraioth =mariah > =hitub > Cadok > =himaa& > =&ariah > $ohanan > =&ariah =&ariah =mariah =mariah =hitub =hitub Cadok Cadok Shallum (Meshullam!Shallum Hilkiah Hilkiah =&ariah =&raiah Seraiah Seraiah $eho&adak ;,ra Go&en H =entiles

Bomen (three of whom were gentiles! are found in Matthew?s genealog". This is highl" unusual in te%ts of that era. Tamar( Racha and Ruth were born gentile( but considered to be $ewish through con ersion. Bat)she a (wife of :ri"ah! was born $ewish. Mir"am( the mother of Feshua is of course $ewish. 't is interesting to note that Miriam is also the name of Moses? sister. ;hristian Bibles refer to the latter b" her Hebrew name( but call Feshua?s mother( DMar".D This was done to make the D7ew TestamentD sound less $ewish (similar to calling Feshua( D$esus.D and His brother Fa?aco D$ames(D ) though the latter is Iuite absurd as the English should be D$acob.D!

+:+2 $oseph N Mar"@s relationship

Engagement6Betrothal was considered as good as being married in $ewish culture. 'n fact an" children concei ed during this time were considered legitimate. To dissol e the betrothal( it was necessar" to acIuire a "get" ) a bill of di orce. The penalt" for fornication with a betrothed woman was more serious than that for fornication with a full" married woman. (This is found in Talmud Sanhedrin C@D and EE@E.'

+:+2 DHol" SpiritD (Ruach Ha #odesh!

Similar to DSpirit of GodD &)uach ;lohim' in Genesis +:,. =lso( Genesis -:2( is t"picall" translated( "1nd they heard the sound of the 3ord =od walking in the garden in the cool of the day." Here( "cool of the day" is actuall" "ruachD in the Hebrew te%t( suggesting the translation( "in the Spirit of the day." See alsoE 'saiah .2:+0( /+:+-( 0-:+4)++.

+:,+ *or "ou shall call His name D$esusD

The English D$esusD (as well as the Greek 4esous' are not the proper name for the Messiah( and as such( cause the te%t to lose some of its meaning. To sa"E "2or you shall call his name "!esus" for He will sa e His people from their sins("carries as much meaning as( DFou shall call His name( ?*rank? or ?Ralph?.D Howe er( the Hebrew name DFeshua(D as mentioned in the introduction( actuall" means "=od will sa e(" thus making sense of the te%t (through a pla" on words.! Regarding the DnameD of Feshua( it should also be noted that elsewhere is the D7ew Testament(D we are instructed to pra" or ask for things( Din His name.D This is not teaching that our pra"ers are in ain unless we use the properl" pronounced and spelled Hebrew name. Rather( to teach( pra" or ask for things Din someone?s name(D means Din their authorit".D

+:,, D5ordD
Hebrew te%ts use 1donai in place of FHOH. The English pronunciation and spelling is >ahweh. The term !eho ah is a h"brid word using German letters ($HOH! and owels for the Hebrew owel points (e)o)a! making D$eHoOaH.D

+:,, <rophec"

Oerse ,, is the first D7ew TestamentD reference to prophec". There ha e been o er /4 people claiming to be Messiah (or ha ing their followers make the claim! since Feshua?s time. Two of the more famous would beE Simon Bar #okba (earl" ,nd centur"! who lead the failed $ewish re olt against Rome( and the Hassidic leader( Rabbi Menachem Schneerson of Brookl"n 7ew Fork( who passed awa" Aust a few "ears ago. Bhat is interesting in the case of Schneerson( is that his followers belie ed he would resurrect three da"s after his death( citing Hosea 0:,( "1fter two days he will re i e us( <n the third day He will raise us up." Matthew focuses on Tenakh prophec" at great length (i.e.( ,:/(+/(+1E -:-E .:+.E 2:+1E ++:+4E +,E+1E +-E+.(-/E ,+:.E ,,:.-!. This is important as for Feshua to be the promised $ewish Messiah( He must fulfill the conditions set forth b" the $ewish prophets and cannot iolate an" of them. To make a claim that He is the Messiah( separate and apart from what the Tenakh sa"s( gi es Him no more alidit" than an" other person making such a claim. Feshua Himself said "Sal ation is of the !ews(" claiming legitimac" for Himself as well as the $ewish Scriptures( and the proper $ewish interpretation of those Scriptures.

+:,- DOirginD
This is a contro ersial erse due to the use of term D=lmahD in 'saiah (as opposed to DB@tulahD!. =rguments can be made for either term meaning( " irgin" or "young woman." Matthew ma" be Iuoting from the Septuagint. (This is the Greek ersion of the Tenakh( circa ,44 B;E( also called the 5HH after the 14 rabbis who worked on it.!. The $ewish writers of the 5HH chose "parthenos" which is normall" used for " irgin."

+:,- DEmmanuel6'manuelD
=nother significant title. 4manuel means ";l&ohim' &is' with us(" in Hebrew. 'M Q with =7: Q us E5 Q Elohim Feshua was ne er actuall" called this howe er. This is an e%ample of a Dreme&(D ) a hint at who He is. 8ther Messianic names in the Tenakh areE Shiloh( Branch( Sprout( -onderful( $ounselor( Mighty =od( ; erlasting 2ather( %rince of %eace.

should be born. =nd the" said unto him( 'n Bethlehem of $udaea: for thus it is written b" the prophet( =nd thou Bethlehem( in the land of $uda( art not the least among the princes of $uda: for out of thee shall come a Go ernor( that shall rule m" people 'srael. Then Herod( when he had pri il" called the wise men( enIuired of them diligentl" what time the star appeared. =nd he sent them to Bethlehem( and said( Go and search diligentl" for the "oung childE and when "e ha e found him( bring me word again( that ' ma" come and worship him also. Bhen the" had heard the king( the" departedE and( lo( the star( which the" saw in the east( went before them( till it came and stood o er where the "oung child was. Bhen the" saw the star( the" reAoiced with e%ceeding great Ao". =nd when the" were come into the house( the" saw the "oung child with Mar" his mother( and fell down( and worshipped him: and when the" had opened their treasures( the" presented unto him giftsE gold( and frankincense and m"rrh. =nd being warned of God in a dream that the" should not return to Herod( the" departed into their own countr" another wa". =nd when the" were departed( behold( the angel of the 5ord appeareth to $oseph in a dream( sa"ing( =rise( and take the "oung child and his mother( and flee into Eg"pt( and be thou there until ' bring thee word: for Herod will seek the "oung child to destro" him. Bhen he arose( he took the "oung child and his mother b" night( and departed into Eg"pt: =nd was there until the death of Herod: that it might be fulfilled which was spoken of the 5ord b" the prophet( sa"ing( 8ut of Eg"pt ha e ' called m" son. Then Herod( when he saw that he was mocked of the wise men( was e%ceeding wroth( and sent forth( and slew all the children that were in Bethlehem( and in all the coasts thereof( from two "ears old and under( according to the time which he had diligentl" enIuired of the wise men. Then was fulfilled that which was spoken b" $erem" the prophet( sa"ing( 'n Rama was there a oice heard( lamentation( and weeping( and great mourning( Rachel weeping for her children( and would not be comforted( because the" are not. But when Herod was dead( behold( an angel of the 5ord appeareth in a dream to $oseph in Eg"pt( Sa"ing( =rise( and take the "oung child and his mother( and go into the land of 'srael: for the" are dead which sought the "oung child?s life. =nd he arose( and took the "oung child and his mother( and came into the land of 'srael. But when he heard that =rchelaus did reign in $udaea in the room of his father Herod( he was afraid to go thither: notwithstanding( being warned of God in a dream( he turned aside into the parts of Galilee: =nd he came and dwelt in a cit" called 7a&areth: that it might be fulfilled which was spoken b" the prophets( He shall be called a 7a&arene.

,:+ Bethlehem

Bethlehem &Beit-3echem( literall"( DHouse of Bread(D! refers to the erse in Micah /:+. This can be interpreted in a strict literal sense in that the Messiah will be from Beit) 5echem. =lso( it could be taken in a figurati e sense (still in the Dp?shatD! as( Messiah will be of the lineage of 9a id. =n interesting reference can be found in the Midrash Rabbah section on 5amentations (written well after 6att#ew 271-2% Feshua?s time! that links Messiah to Bethlehem( stating 4ntroduction to Messiah 9ast Updated %E%E// the He died around the time the Temple was destro"ed ;H=<TER , TEHT: and upon His return it would be rebuilt: 7ow when $esus was born in Bethlehem of $udaea in the da"s of 6idras# Rabba# 9a&entations I7*1 - B;$1FS; TH; Herod the king( behold( there came wise men from the east to $erusalem( Sa"ing( Bhere is he that is born #ing of the $ewsJ for we $<M2<)T;) 4S 21) 2)<M M;( ;B;" H; TH1T SH<F3D );2);SH M> S<F3. -hat is the name of ha e seen his star in the east( and are come to worship him. Bhen Herod the king had heard these things( he was troubled( and all 7ing Messiah0 ). 1bba b. 7ahana said@ His name is Gthe $erusalem with him. =nd when he had gathered all the chief priests 3ord.5 as it is stated( 1nd this is the name whereby he and scribes of the people together( he demanded of them where ;hrist shall be called( The 3ord is our righteousness &!er. HH444(

:'. 2or ). 3e i said@ 4t is good for a pro ince when its name is identical with that of its king( and the name of its king identical with that of its =od. G4t is good for a pro ince when its name is identical with that of its king(. as it is written( 1nd the name of the city from that day shall be the 3ord is there &;,ek. H3B444( IJ'. G1nd the name of its king identical with that of its =od(. as it is stated( .1nd this is the name whereby he shall be called( The 3ord is our righteousness.. ). !oshua b. 3e i said@ His name is / Shoot G5 as it is stated( Behold( a man whose name is Shoot( and who shall shoot up out of his place( and build the temple of the 3ord &*ech. B4( EK'. ). !udan said in the name of ). 1ibu@ His name is G$omforter.5 as it is said( TH; $<M2<)T;) 4S 21) 2)<M M;. ). Hanina said@ They do not really differ( because the numerical alue of the names is the same( so that / $omforter / is identical with /Shoot." The following story supports what ). !udan said in the name of ). 1ibu@ 4t happened that a man was ploughing( when one of his o+en lowed. 1n 1rab passed by and asked( G-hat are you0. He answered( G4 am a !ew.. He said to him( GFnharness your o+ and untie your plough. 8as a mark of mourning9. / -hy0 / he asked. / Because the Temple of the !ews is destroyed.. He in?uired( G2rom where do you know this0. He answered( G4 know it from the lowing of your o+.. -hile he was con ersing with him( the o+ lowed again. The 1rab said to him( GHarness your o+ and tie up your plough( because the deli erer of the !ews is born.. G-hat is his name0. he asked5 and he answered( GHis name is "$omforter".. G-hat is his father/s name0. He answered( / He,ekiah.. / -here do they li e0 / He answered( G4n Birath G1rba in Bethlehem of !udah.. The man sold his o+en and plough and bought felt garments for children. He 6ourneyed from one city to another and from one pro ince to another until he reached that place. 1ll the illagers came to buy garments from him( but the mother of that child made no purchase of him. He asked her( G-hy do you not buy children/s felt garments0. She answered( / Because a hard fate is in store for my child.. G-hy0. he asked5 and she answered( GBecause close on his coming the Temple was destroyed.. He said to her( G-e trust in the 3ord of the Fni erse that as close on his coming it was destroyed so close on his coming it will be rebuilt.. He continued( GTake some of these felt garments for your child and after some days 4 will come to your house to collect the money.. She took some and departed. 1fter some days the man said( G4 will go and see how the child is getting on.. He came to the woman and asked( / How is the child0 / She answered( / Did 4 not tell you that a hard fate is in store for him0 Misfortune has dogged him. 2rom the time 8you left9 there ha e been strong winds and a whirlwind came and carried him off.. He said to her( / Did 4 not tell you at his coming 8the Temple9 was destroyed and at his coming it will be rebuilt0. ).

1bun said@ -hy should 4 learn this from an 1rab when there is an e+plicit te+t wherein it is stated( 1nd 3ebanon shall fall by a mighty one &4sa. H( ID'( which is followed by( 1nd there shall come forth a shoot out of the stock of !esse( and a twig shall grow forth out of his roots &ib. H4( E'0 =nother reference is found in the Targums ) =ramaic language documents that contained Scripture and commentar" together. The" were commonl" read and discussed in Feshua?s da": Tar !& Conat#an7 6ica# *72 - 8ut of thee Beit-3echem shall Messiah go forth before Me to e+ercise dominion o er 4srael. -ho/s "ame has been spoken from old( from the day of eternity.

,:+ Herod was #ing

The Herodian d"nast" ruled 'srael and its surroundings from -1 B;E to 14 ;E (the war!. Herod was technicall" $ewish b" birth as his famil" had been forced con erts (from Edom! at the time of Macabees (,nd centur" B;E!. Herod did not reflect an"thing $ewish in his character( ha ing murdered countless people( including all but two leaders (Hillel and Shamai! of the religious Sanhedrin prior to the birth of Feshua. He was a er" paranoid person e en ha ing friends and famil" killed due to suspicion. The e ents of Matthew ,:+)+1 are in line with his character. <erhaps out of guilt for killing the Sanhedrin( Herod launched a massi e campaign to reconstruct the Second Temple that had been built under C@ruba el. This is the Temple we see Feshua teaching in throughout the Gospels. Read on t#e Reli io!s H Political Bac3 ro!nd of C!dea-(a&aria d!rin t#is ti&e period5

,:+ Magi
These men came from Bab"lon or <ersia. The" were not sorcerers or magicians( but rather astrologer6astronomers. 't is clear from the Gospels that the Magi knew what the" were looking for( but this raises an interesting Iuestion. How would non)$ews in a foreign land know about the birth of the Messiah( know what sign to look for and know when and where to look for itJ The answer is that hundreds of "ears earlier( 9aniel had been in Bab"lon and made head of the Dmagicians.D He e identl" taught them about God?s wa"s( including prophecies of the Messiah. The Magi passed these along for generation after generation( until the time came for Feshua to be born.

,:, DHis starD

= DStarD is associated with Messiah in Midrash Rabbah: 6idras# Rabba# - De!terono&< I72/ - He said to him@ G4 ha e yet to raise up the Messiah(. of whom it is written( 2or a child is born to us &4sa. 4H( J'. Fntil 4 come unto my 3ord unto Seir &=en. HHH444( 4D'. ). Samuel b. "ahman

said@ -e ha e searched all the Scriptures and we ha e nowhere found 8it stated9 that !acob e er came together with ;sau at Seir. -hat then is the meaning of( /Fnto Seir.0 !acob 8meant9 to say to him@ /4 ha e yet to raise up 6udges and sa iours to e+act punishment from you.. -hence this0 2or it is said( 1nd sa iours shall come up on mount *ion to 6udge the mount of ;sau &<bad. 4( KE'. 4srael asked =od@ GMaster of the Fni erse( how long shall we remain sub6ected to him0/ He replied@ /Fntil the day comes of which it is written( There shall step forth a star out of !acob and a sceptre shall rise out of 4srael &"um. HH4B( EC'5 when a star shall step forth from !acob and de our the stubble of ;sau.. 6idras# Rabba# - 9a&entations II7) - ). !ohanan said@ )abbi used to e+pound There shall step forth a star &kokab' out of !acob &"um. HH4B( EC'( thus@ read not .kokab but ko,ab &lie'. -hen ). 1kiba beheld Bar 7o,iba he e+claimed( GThis is the king MessiahA. See also: 7umbers ,.:+1( , <eter +:+3( Re ,,:+0. Rabbi =ki a named the false Messiah( Bar)#osiba( the "son of the star" at the time of the second $ewish war with Rome (+-, ;E!.

because He had the appro al of $ohn the Baptist( who was a leader in the Essene communit". $ohn had Scriptural authorit" as well( as he was from the tribe of 5e i and destined to be a priest. 't was because of Feshua@s relationship with these two groups (who did not necessaril" think highl" of each other! that he was able to hold together a coalition of His own followers made up of people from each camp (along with the Cealots( who were more political and action) oriented!. This new alliance became known as the "a,arenes( or the -ay. These are the people whom we also refer to as the earl" or original( DMessianic communit".D Their faith was not D;hristian(D it was a continuation of the faith of 'srael recogni&ing Feshua as the promised Messiah.

,:++ Gold( *rankincense and M"rrh

There is probabl" a deeper meaning to these gifts ) be"ond the scope of this stud". The gold could speak of His 9eit"( the frankincense of His purit" and the m"rrh of His death. =ll three( like Feshua are associated with the Temple and6or priesthood.

,:. <riests( Scribes( <harisees and Saducees

,:+/ "<ut of ;gypt 4 ha e called my son"

This is an e%ample of a )eme, ) a hint of a er" deep There were two main factions among the religious truth( in this case the relationship between the Messiah authorit" of Feshua?s da" )) <harisees and Saducees. and 'srael( as both are called DGod@s son.D The erse :nfortunatel"( the term "%harisee" has become a being Iuoted refers to 'srael and not the Messiah. s"non"m for an e il person or h"pocrite. This is due to an Matthew is understanding that the primar" meaning of improper understanding of histor" and Scripture as taught this passage (from Hosea! is true in an allegorical sense ) in most churches and Bible Studies. 7o one would sa" 'srael is DGod?s son.D He takes this allegorical concept of that <aul and 7icodemus were e il( "et the" were 'srael being the Son of God and sa"s Messiah is literall" <harisees until the da" the" died. the first born Son of God. ' can@t imagine an"one sa"ing Feshua ga e bad ad ice( ,:+2 "1 oice was heard in )amah ..." but He told the people to follow what the <harisees =nother )eme, is seen here( as this erse does not refer to taught. 'n fact much of what Feshua Himself sa"s in the Messiah but to the slaughter of the northern tribes b" the Gospels is a reiteration of teachings alread" established =ss"rians. $ust as Rachel from her tomb in Ramah grie es and taught b" the <harisees( especiall" Hillel( the for those lost li es( so the women of Beit)5echem mourn grandfather of Gamliel( who taught <aul. for their slain infants. The <harisees came about as a populist mo ement shortl" There is also a deeper m"stical meaning in this erse (at after the Saducees gained power. The Saducees were the the sod le el! where Rachel is compared to the Shekinah original Temple authorit"( made up of priests and 5e ites( (God?s presence in this world! who grie es for her de eloped around Cadok and his priests who gained children (of 'srael!. This t"pe of interpretation will be control after the return from the e%ile (E&ra@s time discussed in our Re elation stud". period!. B" the time of Feshua( the Saducees had lost ,:,- "... that He should be called a "a,arene." much of their power to the <harisees. (The histor" of the 8n a literal le el( this would clearl" be another error on <harisees and Saducees will be co ered later( where we Matthew?s part( as no prophet e er made this prediction. stud" the rise and fall of the Hasmonians L a Saducean = possible e%planation is that 'saiah refers to the Messiah famil" that rose up to control Temple when $udas as DbranchD &net,er' which is word pla" on 7a&arene Macabee fought the Selucid Greeks and restored the &"at,eret'. Temple and priesthood around +-4 B;E.! 7ote: The Hebrew( =ramaic and S"rian ersions of Feshua Himself could best be described as teaching as a Matthew all ha e the singular DprophetD in this erse( %harisee and holding fa or with the ;ssenes. The former whereas the Greek has the plural Dprophets.D is true as he supported the Scriptural doctrines of the <harisees( told the people to obe" them( and upheld their Religious N <olitical Background of $udea)Samaria authorit". (More on all this later.! The latter was true

=round the time of Herod the Great (14 B;E! a ci il war broke out between the Saducees and <harisees. <rior to this( #ing $annaeus( a Hasmonian who sided with the Saducees( had crucified thousands of <harisees causing great long term hatred. The Hasmonian famil" were Saducees and in succession to the position of High <riest. $annaaeus died and his wife =le%andra brought peace to the land for about +/ "ears when the <harisees seeking re enge( restarted the war then went to general <ompeii of the Romans to Dbring peaceD to the land. The <harisees attacked the Saducees on Shabbat killing +,(444 priests who refused to fight. The <harisees then Iuickl" allied themsel es with the Romans to take control. Rome sent in a procurator named =ntipater( an Edomite descendant and the father of Herod the Great. (This is the Herod who slaughtered the innocents as recorded in the Gospels!. =ntipater sent Herod to Galillee to bring down a re olt lead b" the priest Cacharias. Herod put to death thousands( including innocent ictims. He also appointed a gentile to the position of High <riest and had the entire Sanhedrin killed with the e%ception of two men L Hillel and Shammai. The" were recogni&ed as popular leaders and Herod spared to pre ent a full re olt. (Shammai accomodated the Romans( Hillel opposed them.! Herod appointed political cronies to fill the Sanhedrin. Herod then married the last Hasmonian princess( =le%andra Salome( gi ing him political legitimac" for ruling in $udea. Herod killed off the rest of the Hasmonians( and took total control. Herod had two sons with =le%andra. His older son put on the High <riest@s garments at the age of thirteen. Bhen the people saw this there is a time of national mourning and repentance as he is the first legitimate High <riest in man" "ears. Herod saw this and was threatened so he had this son drowned in a pool. Bhen his wife got upset Herod put her into e%ile with the "ounger son. Herod took on another wife( had fi e children b" her( and had them all killed. = populist mo ement began around the "ounger son of =le%ander Salome. Herod brought a false accusation of adulter" to her and had her killed. Herod then went temporaril" insane as he trul" lo ed her. Herod then had =le%andra Salome@s "ounger son put to death. Howe er the "ounger son had children who continued. =t the end of Herod@s life( a son from the second wife tried to take control. Herod had him killed and his brothers imprisoned. Herod in his final will( ordered that an" person remotel" related to the Hasmonian famil"( including his own sons( were to be killed( e%cept for one grandson who was to li e. This was carried out. Herod died a horrific death( rotting from within. This sur i ing grandson is the Herod on the throne when Feshua is brought to trial. This Herod is married to his niece (also named Salome!. The Mumran communit" in their literature writes a commentar" critical

of an uncle being married to his niece L probabl" written in reaction to the Herodians( who were considered an abomination to the $ews. This is interesting as the Torah allowed such marriages. B" the time of Feshua the Temple had been corrupted b" the Herodians for some time (i.e.( people had bought their wa" into important positions. 'n response to this corruption( a number of Saducees split off and departed into the wilderness (and other places! and formed what became the Essenes( setting up their own DtempleD and s"stem of sacrifices and offerings( done in the wilderness. Man" of the Bilderness Essenes did not marr" in order to keep DpureD and draw closer to G)d. 't is this group that did most of the writing found in Mumran (the 9ead Sea Scrolls!. Much of their terminolog" can be seen in Feshua@s teachings (i.e.( the poor( the meek( Dthe Ba"D!. Sha@ul@s teachings on marriage ma" also reflect this.

6att#ew %71-1+
4ntroduction to Messiah 9ast Updated %E1-E//
CH:PT8R % T80T7
'n those da"s came $ohn the Baptist( preaching in the wilderness of $udaea( =nd sa"ing( Repent "e: for the kingdom of hea en is at hand. *or this is he that was spoken of b" the prophet Esaias( sa"ing( The oice of one cr"ing in the wilderness( <repare "e the wa" of the 5ord( make his paths straight. =nd the same $ohn had his raiment of camel?s hair( and a leathern girdle about his loinsE and his meat was locusts and wild hone". Then went out to him $erusalem( and all $udaea( and all the region round about $ordan( =nd were bapti&ed of him in $ordan( confessing their sins. But when he saw man" of the <harisees and Sadducees come to his baptism( he said unto them( 8 generation of ipers( who hath warned "ou to flee from the wrath to comeJ Bring forth therefore fruits meet for repentance: =nd think not to sa" within "oursel es( Be ha e =braham to our father: for ' sa" unto "ou( that God is able of these stones to raise up children unto =braham. =nd now also the a%e is laid unto the root of the trees: therefore e er" tree which bringeth not forth good fruit is hewn down( and cast into the fire. ' indeed bapti&e "ou with water unto repentance. but he that cometh after me is mightier than '( whose shoes ' am not worth" to bear: he shall bapti&e "ou with the Hol" Ghost( and with fire: Bhose fan is in his hand( and he will throughl" purge his floor( and gather his wheat into the garnerE but he will burn up the chaff with unIuenchable fire. Then cometh $esus from Galilee to $ordan unto $ohn( to be bapti&ed of him. But $ohn forbad him( sa"ing( ' ha e need to be bapti&ed of thee( and comest thou to meJ =nd $esus answering said unto him( Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. =nd $esus( when he was bapti&ed( went up straightwa" out of the water: and( lo( the hea ens were opened unto him( and he saw the Spirit of God descending like a do e( and lighting upon him: =nd lo a oice from hea en( sa"ing( This is m" belo ed Son( in whom ' am well pleased.

-:+ $ohn the Baptist

$ohn Q >o-chanan( meaning( DFHOH was gracious( showed fa or.D $ohn is referred to as being Din the wilderness(D an area near the 9ead Sea which was inhabited b" a number of people( including certain religious groups seeking to get awa" from the established authorit" in $erusalem. 8ne

group( the Essenes broke awa" from the <harisees and Saducees (see -:1 below! and established themsel es in the wilderness( forming their own s"stem of sacrifices (due to corruption of Saducees!( somewhere between ,44 B;E and +44 B;E. $ohn the Baptist was probabl" an Essene who e entuall" broke awa" from the main group and formed his own. 9isco eries in the 9ead Sea Scrolls (also called the Mumran documents6scrolls! ha e shown a er" Messianic)oriented communit" that had certain wa"s of communicating. *or the purpose of this stud"( we agree with the scholars who belie e these people included Essenes. = later group that broke awa" from the Essenes( were the Ebionites. The" were er" much isolated after the destruction of Temple. Suffice it to sa"( the Bilderness was a er" spiritual place L perhaps more so than $erusalem at that time. Be also know from Scripture that $ohn the Baptist was raised in the Bilderness area and had a following of his own. (Matthew chapter - N chapter ++( =cts +2:,/E +3:-! E%tra)Biblical writings sa" that $ohn was sa ed from the slaughter of the innocents (Matt ,:+0! b" hiding in the wilderness. Be also know that Feshua and $ohn were cousins and were aware of each other. $Baptis&$ The root meaning of "bapti,e" is to immerse so that what is dipped takes on the Iualities of what it has been dipped in. Ritual purit" was important in man" instances and is mentioned through the Tenakh. Bhat we call DbaptismD was a mik eh (ritual bath! and is still used toda". = highl" recommended book that e%plains some of the deeper spiritual dimensions of the Mik ah is( -aters of ;den - The Mystery of the Mik ah( b" =r"eh #aplan.

= more appropriate translation would be( "the 7ingdom of Hea en is offered to come." (+! The #ingdom of hea en was actuall" being DofferedD b" God at this time( similar to how it was offered at Mount Sinai. =t that time( the sin of the golden calf caused the offer to be DwithdrawnD b" God( and the opportunit" to usher in the Messianic era was bumped into the future( at a time predicted b" the prophet 9aniel. The ne%t opportunit" arri ed some +-44 "ears later( when $ohn the Baptist announced the arri al of the Messiah Himself. =lthough a large minorit" of the $ews at that time accepted $ohn?s message about Feshua( the greater maAorit" did not( and again the offer of the #ingdom was withdrawn. Read a detailed article on t#e $Iin do& Offer5$

-:- ... in the wilderness

Feshua challenges the crowd of onlookers b" sa"ing( "-hat did you go out in the -ilderness to see0" (Matt ++:3! Bh" were these people going out to the -ilderness0 The answer lies with a commonl" mistranslated erse( $ohn +:,-( which usuall" reads: "The oice of one crying in the -ilderness@ /Make straight the way of the 3ord./" The problem lies with the punctuation( which is shown to be different in the Masoretic te%t( which reads: "The oice of one crying@ /4n the -ilderness make straight the way of the 3ord./" The Hebrew shows that the message is being cried out to the people who are in the -ilderness. Bh" are the" thereJ Because there was an understanding based on Scripture that the Messiah would first come there L which He did. The DcrierD ma" or ma" not be in the desert ) but the Messiah definitel" is. Feshua appeared to this communit" (EssenesJ!( was bapti&ed b" $ohn( and onl" -:, Repent then came to $erusalem. *or an"one wondering where Repent Q "T.shu ah(" (teh)SH88) ah! and means turning Feshua was between the ages of +-)-4( this might offers from sin and returning to God. God Dgrants repentanceD some insight. but it still reIuires DactionD on our part (See 5amentations =n e%cellent new book on the Messianic iew of the /:,+!. Biblical repentance and turning from sin in ol es Mumran communit" is( The 2irst Messiah( b" Michael 8. turning toward God. =s we are all easil" decie ed( how Bise. do we know we are in fact turned "toward =od0" Bhat -:. $ohn?s appearance re elation has He gi en us as a guidelineJ He has gi en $ohn did not dress as a t"pical Essene( who were known His Torah for this purpose (see -:0 below!. to wear white garments. His appearance is a direct -:, #ingdom of Hea en association with the poor( and an association with EliAah The term D#ingdom of Hea enD is used in place of DGodD (, #ings +:2!. He ate locusts( some of which are kosher b" Matthew in -, of -0 places. 't refers not to a time or (5e iticus ++:,+(,,!( and were the poor man@s food in place but a condition in which God@s promises of a Feshua@s da". $ohn li ed outside the normal framework restored uni erse are fulfilled. (Hebrew Q Tikun <lam' of the societ" so he could perform his task. *or followers of Messiah( the #ingdom is both present -:0 ;onfessing their sins and to come. This is similar to our sal ation. Be ma" be D;onfessing sinsD is sa"ing the same thing about them as Dsa edD now( but our full sal ation is "et to come. (See God sa"s. Sin is defined as a iolation of God?s Torah( also comments on Dthe GospelD in the ne%t section.! t"picall" translated as( Dtransgressing the 5awD (+ $ohn -:, The #ingdom Dis nearD or Dis at handD -:.!. :nfortunatel"( D5awD is an incorrect translation of DTorah(D "et is used in all ;hristian Bibles. = correct

translation of Torah is "re elation" or "instruction" from God. Feshua Himself said that none of the Torah is done awa" with (Matthew /:+1),+! as does <aul (Romans -:-+!. Be will co er this in detail in an upcoming section. Scripture also tells us that Feshua and the *ather?s will are both one( that God does not change( and that Feshua is the same "esterda"( toda" and tomorrow. 'f our trust is in God?s pro ision for sin (Feshua!( then our sins are forgi en and the Dcurse of the TorahD is remo ed ) it is Dnailed to the crossD with Him. (This is what <aul talks about in se eral of his epistles ) 8ur Romans stud" will co er this in detail.! The Torah?s condemnation of us and its role as a DtutorD (or DguardianD! comes to an end once we come to faith. Howe er( the Torah (all of it! remains as our guideline to determine what sin is( and if we are Dli ing rightD with God. Be shall discuss this as we go along in this stud".

-:1 <harisees and Saducees

There were two main religious factions in 'srael. The Saducees( who held to strictl" literal( Torah)onl" iew( became the temple power( became corrupt. The <harisees( who were the Heirs of E&ra( fathers of Rabbinic $udaism( belie ed in e%trapolating from Torah according to the 8ral tradition which was belie ed to also ha e been gi en to Moses at Sinai. These oral teachings( man" predating Feshua( were finall" put into print in the form of the Talmud between the ,nd and /th centuries. =s shown earlier in this stud"( Feshua Himself Iuoted from the Talmud regularl". &4f you click on this link( use the B1$7 button to return to this page.' =lso see notes on ,:. in pre ious section.

-:2 Bring forth therefore fruits meet for repentance:

The phrase Dto bring forth fruitD in a Hebraic spiritual conte%t( means more than simpl" Ddoing good deeds.D 't refers to spiritual insight and teachings.

-:+1 M" belo ed son

=dam also was God@s son (5uke -:,-!. 'n + ;orinthians( Feshua is compared to =dam.
+. =s found in the 9uTillet Hebrew Matthew. The same is true for Matthew .:+1 and +4:1.

THE #'7G98M 8**ER

'n e%amining the te%t of 'saiah 04:,, the ancient Rabbis noticed what the" called a DcontradictionD in the phrase D'( the 5)R9( will hasten it in its time.D The Talmud discusses this erse as follows: ). 1le+andri said@ ). !oshua b. 3e i pointed out a contradiction. 4t is written( "4n its time 8will the Messianic 7ingdom come9( whilst it is also written( "4 8the 3-)D9 will hasten itA"-- 4f they are worthy( 4 will hasten it5 if not( 8it will come9 at the due time. Rb.San. 32aS Thus( the Rabbis understood this erse to mean that the 5) R9 would offer to hasten the Messianic #ingdom( if the"

were worth" but if not( the #ingdom would not come until its due time. Tractate Sanhedrin of the Talmud also tells us that the Rabbis belie ed that such an offer was to be made around the Hebrew "ear .(444 (around the first ;entur"!. The Talmud relates this tradition which it accredits to the school of EliAah: The school of ;li6ah teaches@ The world is to e+ist si+ thousand years. 4n the first two thousand years was chaos5 two thousand years the Torah flourished5 and the ne+t two thousand years are the days of the Messiah( but through our many ini?uities all these years ha e been lost. Rb.San. 30a)31bS The te%t goes on to discuss the dela" of the Messianic #ingdom( and then sa"s: )ab said@ 1ll the predetermined dates 8for the Messianic 7ingdom9 ha e passed( and the matter 8now9 depends only on repentance and good deeds. Rb.San. 31bS This reIuirement for repentance prior to the Messianic #ingdom is taken directl" from the Torah (see 9eut. -4:+) 0!. 68((I:H O;;8R( TH8 IIN=DO6 7ow as we ha e alread" discussed( 's. 04:,, tells us that the 5)R9 will either DhastenD the #ingdom( or let it come about Din its RdueS timeD( all depending on the reIuirement of repentance (9eut. -4:+)0.! This #ingdom offer began in the da"s of Fochanan the immerser ($ohn the Baptist!( as we read in Mt. ++:+,: <nly from the days of >ochanan the immerser until now the 7ingdom of Hea en is constricted and the forceful despoil it. RMt. ++:+, from the 9uTillet Hebrew ms.S =nd in 5uke +0:+0 we read: The 3aw and the prophets were until >ochanan henceforth the 7ingdom of =-d is announced but e eryone treats it with iolence. R5k.+0:+0 from 8ld S"riac N <eshitta =ramaicS Fochanan had been announcing( DRepent "ou of "our li es( for the #ingdom of Hea en is near to comeD (Mt. -:, 9uTillet.! =nd as soon as his work began( F?shua proclaimed( DTurn "ou( turn "ou( in repentance: for the #ingdom of Hea en is near.D(Mt. .:+1 9uTillet Q Mk. +:+.)+/! 7ow the word for DnearD here in the 9uTillet and ShemTob Hebrew ersions is hbr?( in the =ramaic of the 8ld S"riac and <eshitta the =ramaic eIui alent thbrId appears. 'n their book :nderstanding the 9ifficult Bords of $esus( 9a id Bi in and Ro" Bli&&ard $r. correctl" point out that the Hebrew word Dkara D br? means Dto come up to and be with(D or Dto be where something or someone else is.DE D't?s hereT 't has arri edTD (p. 22! =n e%ample of its usage ma" be seen in ,#n. +0:+, where we read D...and the king drew near &br?y ' to the altar...D meaning he was right there at the altar. Bi in and Bli&&ard( howe er( appear to ha e an amillennial iew of the #ingdom( writing D't Rthe

#ingdomS is G)d ruling in the li es of men. Those who are ruled b" G)d are the #ingdom of G)d.D (p. 34! 'n truth( the phrase D#ingdom of G)dD is a ariation of the phrase in the Tenach (8ld Testament! D#ingdom of FHBHD (+;hron. ,2:/E ,;hron. +-:2! a term used to describe the #ingdom of 'srael. =fter stud"ing the D#ingdom of G)dD with the Messiah for fort" da"s (=cts +:-! the emissaries wanted to know if the #ingdom would be restored to 'srael Dat this timeD( F?shua answers that it is not for them to know the time (=cts +:0)1!. The truth is that the #ingdom of G)d6Hea en is the restored #ingdom of 'srael (see $er. ,-:/)0E 's. 3:0)1E ++ with +;hron. ,2:/E ,;hron.+-:2.! The Hebrew te%t of Mt. -:, N .:+1 Q Mk. +:+.)+/ does indicate that the #ingdom was right there( a ailable( if the" would Aust repent. The passage is a conditional statement with an implied DifD as we find in $onah -:.. F?shua continued to proclaim this #ingdom offer throughout his career (Mt. +,:,2 Q 5k. ++:,4E Mk. +,:-.E 5k.+4:3( ++E +1:,+! e en sending out his emissaries with the same proclamation (Mt. +4:1.! This is the meaning of the passage( D...if "ou are willing to recei e it Rthe #ingdomS( he RFochananS is EliAah who is to come.D (Mt. ++:+. see ++:+,!. TH8 IIN=DO6 R8C8CT8D 9espite the fact that the #ingdom was being offered as earl" as the ser ice of Fochanan ($ohn! the immerser( repentance was reIuired for it to be reali&ed (Mt. -:,)-E Mt..:+1 Q Mk. +:+.)+/E 9t. -4:+)0!. Howe er( from the time of Fochanan forward( the #ingdom was being reAected( DplunderedD and Dtreated with iolenceD (Mt. ++:+, 9uTilletE 5k. +0:+0 8ld S"riac N <eshitta.! F?shua compared this reAection to those who would not dance for flute pla"ers (Mt. ++:+,( +0)+3.! F?shua also mentions this reAection in 5k. +1 where we read D...the #ingdom of G)d is among "ou... But first he RF?shuaS must suffer man" things and BE RE$E;TE9 BF TH'S GE7ER=T'87.D (5k. +1:,+( ,/.! Mt. ,+:.- tells us that the #ingdom would be taken from those to whom F?shua was speaking and gi en Dto a nationD bearing its fruits (the fruits being repentance( see Mt. -:,( 2! the words Dto a nationD in the =ramaic is 5?=M meaning Dto a peopleD i.e. another generation (see 5k. +1:,+(,/E $er. -+:-/)-1E Rom. ++! This is also the meaning of Mt.2:++) +, Q 5k. +-:,2. TH8 IIN=DO6 O;;8R 80T8ND8D 't would seem that the #ingdom offer was e%tended be"ond the crucifi%ion. 'n his discourse at the Temple in =cts -:+,),0 #efa repeated the #ingdom offer sa"ing: )epent therefore and be con erted( that your sins may be blotted out( so that the times of refreshing may come from the presence of the 3-rd( and that He may send >/shua the Messiah( who was proclaimed to you before( whom hea en must recei e until the time of restoration of all

things( which =-d has spoken by the mouth of all His holy prophets since the world began. (=cts -:+3),+! Thus it would appear that if the people of 'srael had entered a national repentance( e en then( the Messiah would ha e returned to restore the #ingdom to 'srael right then and there. TH8 IIN=DO6 O;;8R 80PIR8( This #ingdom offer seems to ha e continued throughout the entire =cts period( until it e%pired at the end of the Book of =cts. 'n =cts ,2 D<aul called the leaders of the $ews together... to whom he e%plained and solemnl" testified of the #ingdom of G)d( persuading them concerning F?shua...D (=cts ,2:+1( ,-!. 8nce again a corporate repentance did not occur D... some disbelie ed. So the" did not agree among themsel es.D (=cts ,2:,.b) ,/a!. =t this time <aul made known that the #ingdom offer had ended sa"ing D...the sal ation of G)d has been sent to the Gentiles( and the" will hear itTD (=cts. ,2:,2! this parallels Romans ++:++ D...to pro oke them R'sraelS to Aealous"( sal ation has been sent to the Gentiles.D Bhich ties this concept to the 8li e Tree <arable of Romans ++. TH8 O9I.8 TR88 :ND TH8 62(T8R2 The 8li e Tree <arable of Romans ++ ( when iewed in light of the #ingdom offer( teaches that when the #ingdom offer e%pired in =cts ,2:,2 Q Rom. ++:++( that wild branches (Gentiles! were grafted into the natural oli e tree( but that at some point in the future( the natural branches would be grafted into their own oli e tree. This concept of unit" between $ews and Gentiles in the one bod" is echoed in Eph. ,)- and ;ol. +:+3),0 a unit" which <aul describes as a m"ster" Dwhich was in the past concealed but now re ealedD (Eph. -:-)0 N ;ol. +:,0! This is because the time period of the wild branches in the oli e tree following the #ingdom offer was in the past concealed. 9aniel?s prophec" of weeks of "ears (9an. 3:,.),1! goes directl" from the coming of the Messiah to the final se en "ear period commonl" known as the tribulation. 9aniel accounts for no space between the two. This is wh" there was such e%pectation that the #ingdom would come in the first centur". There was a m"ster"( a parenthetical period of time in 9aniel?s prophec" which was in the past concealed but later re ealed. Had the #ingdom offer been accepted in the first centur"( then 9aniel?s last se en "ears would ha e run from 0- ;.E. to 14 ;.E. These Fears seemed in man" wa"s to fulfil endtime prophecies (so much so that post)millenialists claim that the e ents of Re elations and Mt. ,. occurred during these "ears!. This is because these "ears B8:59 ha e been 9aniel?s final week( had the #ingdom offer been accepted. GH2 TH8 IIN=DO6 O;;8R 80PIR8D 't has alread" been discussed that the #ingdom offer e%pired in 0- ;.E.( but wh"J Bhat happened in 0- ;.E.J This "ear was the "ear of the death of $ames the $ust.

=ccording to the ancient 7a&arene writer Hegesippus( $ames the $ust was er" popular with the $ewish communit" in general( and man" had come to be belie ers in F?shua as the Messiah as a result of his charisma with the people. ;ertain of $ames?s enemies( fearing that all 'srael would Aoin the 7a&arene mo ement( pressed him to stand on a wing of the Temple and den" F?shua. 'nstead( $ames repeated the same h"brid of <s. ++4:+ N 9an. 1:+- which F?shua had recited at his trial. 'n response( $ames? opponents cast him to the ground and stoned him to death (Hegesippus as Iuoted b" Eusebius in Eccl. Hist ,:,-!. :pon the death of $ames the $ust( the 7a&arene mo ement lost its steam. E en within the mo ement apostate elements began to arise. *urthermore( the Essene and <harisaic elements of the mo ement began to polari&e. There was no longer an" chance that the #ingdom offer would recei e national acceptance in time for the Messianic #ingdom to occur in the first centur". This was the er" "ear that =cts ,2:,2 took place. TH8 IIN=DO6 R8(TOR8D 7ow despite the fact that the condition of repentance was not met in the first ;entur"( G)d had still promised that if the #ingdom was not hastened( that it would still take place Din its RdueS time.D ('s. 04:,,!. The emissaries understood( after stud"ing the #ingdom of G)d with F?shua for fort" da"s( that the #ingdom would e entuall" be restored to 'srael (=cts +:-( 0)1!. <rophecies regarding this #ingdom were "et to be fulfilled ($er. ,-:/)0E 's. 3:0) 1E ++!( and in the 7ew Scriptures G)d reiterated this promise (Re . ,4:+)0!.
7a&arene $udaism <8 Bo% .1+ Hurst( TH 104/- www.na&arene.net

of Cebulun and land of 7aphtali( the wa" to the sea( along the $ordan( Galilee of the Gentiles)) the people li ing in darkness ha e seen a great lightE on those li ing in the land of the shadow of death a light has dawned.D *rom that time on $esus began to preach( DRepent( for the kingdom of hea en is near.D =s $esus was walking beside the Sea of Galilee( he saw two brothers( Simon called <eter and his brother =ndrew. The" were casting a net into the lake( for the" were fishermen. D;ome( follow me(D $esus said( Dand ' will make "ou fishers of men.D =t once the" left their nets and followed him. Going on from there( he saw two other brothers( $ames son of Cebedee and his brother $ohn. The" were in a boat with their father Cebedee( preparing their nets. $esus called them( and immediatel" the" left the boat and their father and followed him. $esus went throughout Galilee( teaching in their s"nagogues( preaching the good news of the kingdom( and healing e er" disease and sickness among the people. 7ews about him spread all o er S"ria( and people brought to him all who were ill with arious diseases( those suffering se ere pain( the demon)possessed( those ha ing sei&ures( and the paral"&ed( and he healed them. 5arge crowds from Galilee( the 9ecapolis( $erusalem( $udea and the region across the $ordan followed him.

.:+ The de il

Hebrew: DhaSatanD (H=H)sa")T=H7! ) the ad ersary( opponent( rebel. References: 'saiah +.:++)+/ is a taunt of the king of Bab"lon with a DhiddenD reference to Satan E&ekiel ,2:++)+3 $ob +( ,( .4( .+( .,:0 ) a created being opposed to =od Genesis - N Re elation +,:3 Satan is the background source of all sin( e il and opposition to God. The Tenakh and D7ew TestamentD take for granted a supernatural realm of good and e il( B" $ames Scott Trimm U+331 =ll Rights Reser ed :sed with angels who ser e God and those who ser e Satan. This permission. *or more info write: The Societ" for the =d ancement of topic will be dealt with in our Re elation stud".

.:, *ort" da"s and fort" nights

8ne of man" D7ew TestamentD comparisons betweenFeshua and Moses. Moses recei ed all the Torah after fasting .4 da"s. Feshua was tempted to break Torah after fasting .4 da"s (see section below on DTemptationsD!.

6att#ew )71-2*
4ntroduction to Messiah 9ast Updated %E,E//
CH:PT8R ) T80T7
Then $esus was led b" the Spirit into the desert to be tempted b" the de il. =fter fasting fort" da"s and fort" nights( he was hungr". The tempter came to him and said( D'f "ou are the Son of God( tell these stones to become bread.D $esus answered( D't is written: VMan does not li e on bread alone( but on e er" word that comes from the mouth of God.? Then the de il took him to the hol" cit" and had him stand on the highest point of the temple. D'f "ou are the Son of God(D he said( Dthrow "ourself down. *or it is written: DHe will command his angels concerning "ou( and the" will lift "ou up in their hands( so that "ou will not strike "our foot against a stone.D $esus answered him( D't is also written: V9o not put the 5ord "our God to the test.?D =gain( the de il took him to a er" high mountain and showed him all the kingdoms of the world and their splendor. D=ll this ' will gi e "ou(D he said( Dif "ou will bow down and worship me.D $esus said to him( D=wa" from me( SatanT *or it is written: VBorship the 5ord "our God( and ser e him onl".?D Then the de il left him( and angels came and attended him. Bhen $esus heard that $ohn had been put in prison( he returned to Galilee. 5ea ing 7a&areth( he went and li ed in ;apernaum( which was b" the lake in the area of Cebulun and 7aphtali)) to fulfill what was said through the prophet 'saiah: D5and

.:- Son of God

The Tenakh hints at such a person: 'saiah 3:/)1 Micah /:+), <salm ,:1 <ro erbs -4:. 9aniel 1:+-

.:.)+4 D't is written ...D

Refers to the Tena3# ) DTenakhD is an acron"m formed from the first letters of the three parts of the Hebrew Bible: Tora# (meaning: instruction( re elation or teaching! The first / books of Moses ) Genesis( E%odus( 5e iticus( 7umbers( 9euteronom"

NJ'iJi& (prophets! $oshua( $udges( Samuel( #ings( 'saiah( $eremiah( E&ekiel N the Dminor prophetsD IJt!'i& (writings! <salms( <ro erbs( $ob( Song of Solomon( Ruth( 5amentations( Ecclesiastes( Esther( 9aniel( E&ra( ;hronicles( 7ehemiah 'n $ewish studies( the entire Tenakh is sometimes referred to as DTorah(D as it is all God?s re elation. 'n the same sense( the entire Bible (with D7ew TestamentD! is DTorah.D

Section '' )

1 Midrash on Torah

<bser ance 6att#ew *71-+72-

"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some .:.)+4 Temptations cases there may be multiple erses that are not discussed. 't ma" seem strange that Satan can tempt (or DblessD! an"one( especial" the Son of God( but nonetheless he and 4n others( a single erse &or e en a single word' may his DangelsD are gi en that abilit". :ltimatel"( e en their merit a great deal of study. Matthew /:+)+0 Dlast !pdate7 %-22-//F actions ser e the purpose of God. Satan tempts Feshua S:B$E;TS: Sermon on the Mount( disciples( with three categories of sin mentioned in + $ohn ,:+/)+1( #ingdom of Hea en( Dblessed are ...(D and Feshua Iuotes the Torah to resist Satan all three peacemakers( Semitic poetr"( salt( Feshua?s times: 9euteronom" 2:-E 9euteronom" 0:+0E audience( good works. 9euteronom" 0:+-. 'nterestingl"( as Moses was gi en the design for the Matthew /:+1),4 Dlast !pdate7 %-22-//F Tabernacle (which later became the Temple( and which S:B$E;TS: 9efining D5awD and DTorah(D $udaism teaches is a DrepresentationD of God?s hea enl" Ddetro"D ersus Dfulfill(D dualit" of the Torah( realm!( Satan con ersel" took Feshua up to the top of the Dpositi eD and Dnegati eD commandments( DcurseD Temple and offered Him DhisD realm. of the Torah( role of Torah in the life of a follower Satan is the in entor of the lie ($ohn 2:..! and misuses of Feshua( e%ceeding the righteousness of the scripture (at erse 0! citing <salm 3+:++)+, out of its scribes and <harisees. conte%t. Matthew /:,+).2 Dlast !pdate7 %-22-//F .:+1 D7earD S:B$E;TS: DFou ha e heard it said ...D Messiah =s mentioned earlier( this should be translated( "the and the Torah( halachtic rulings( Feshua and 7ingdom is offered." <harasaic opinion( reconciliation.

.:,- <reaching the good news of the kingdom ... healing e er" disease and sickness ...D

Matthew 0:+)-. Dlast !pdate7 %-2)-//F

S:B$E;TS: Feshua upholding the Talmud: =lms before men( ain repetition in pra"er( DThe 5ord?s <ra"er(D forgi ing others tresspasses( not la"ing up treasure on the earth( Dthe E il E"e(D taking no thought for "our life or for tomorrow.

Good news as most are familiar with is the DGospel.D ;hristianit" generall" teaches the DGospelD isE the death( burial and resurrection of the Messiah. But how can Feshua be preaching this if He is still ali eJ The apostles likewise preached the same while Feshua was ali e. =lso( Matthew 1:+),3 Dlast !pdate7 %-2)-//F Hebrews .:,)0 sa"s that the Gospel was preached to the S:B$E;TS: ;omparison to teachings of <harisees 'sraelites( some +-44 "ears before Feshua?s time. How and Essenes( Audging( standards of measurement( can this beJ the speck6beam in the e"e( gi ing what is Hol" to The e%planation is in the Matthew erse itself )) the dogs( Dask and it shall be gi en(D doing unto Gospel has to do with the healing of disease and sickness others( the 5aw and the <rophets( entering the and restoration of creation( as will be seen in its fulness in straight gate( knowing teachers b" their Dfruits(D the Millennium. *or more information on this( see Fo el those who sa" D5ord( 5ord(D hearing ersus doing( Fear ($ubilees! and the Gospel. (;=:T'87: This article Feshua?s Dauthorit".D is from our Re elation stud" and contains some ad anced concepts. :se the B=;# button to return here.! 6att#ew *71-11 See also: 'saiah ,0:+.( ,3:+2( -/:.)0( 0+:+.

.:,. D... all o er S"riaD

This is possibl" a mistranslation in the Greek te%ts( as the DuTillet Hebrew Matthew has instead( Dthe peopleD (which has a similar spelling to DS"riaD and makes more sense!.

1 Midrash on Torah <bser ance 5ast :pdated -6,,644

CH:PT8R *71-11 T80T7

=nd seeing the multitudes( he went up into a mountain: and when he was set( his disciples came unto him: =nd he opened his mouth( and taught them( sa"ing( Blessed are the poor in spirit: for theirs is the kingdom of hea en. Blessed are the" that mourn: for the" shall be

comforted. Blessed are the meek: for the" shall inherit the earth. Blessed are the" which do hunger and thirst after righteousness: for the" shall be filled. Blessed are the merciful: for the" shall obtain merc". Blessed are the pure in heart: for the" shall see God. Blessed are the peacemakers: for the" shall be called the children of God. Blessed are the" which are persecuted for righteousness? sake: for theirs is the kingdom of hea en. Blessed are "e( when men shall re ile "ou( and persecute "ou( and shall sa" all manner of e il against "ou falsel"( for m" sake. ReAoice( and be e%ceeding glad: for great is "our reward in hea en: for so persecuted the" the prophets which were before "ou. Fe are the salt of the earth: but if the salt ha e lost his sa our( wherewith shall it be saltedJ it is thenceforth good for nothing( but to be cast out( and to be trodden under foot of men. Fe are the light of the world. = cit" that is set on an hill cannot be hid. 7either do men light a candle( and put it under a bushel( but on a candlestickE and it gi eth light unto all that are in the house. 5et "our light so shine before men( that the" ma" see "our good works( and glorif" "our *ather which is in hea en.

Hebrew: 1sher - with a combined meaning ofE Ghappy and fortunate." ... the poor in Spirit (re: 'saiah /1:+/E 00:,! ... the mourners who will be comforted (re: 'saiah 0+:,E 00:+4(+-! ... the meek who inherit the land (re: <salm -1:++! ... the" will be satisfied ('saiah 00:++)+,! ... merciful who obtain merc" (re: <salm +2:,0 ) , Samuel ,,:,0! ... pure in heart (re: <salm ,,:.E /+E+4E 1-:++! ... persecuted for righteousness for theirs is the kingdom ('saiah 00:/! DBlessingsD as such are also found in the Mumran (9ead Sea! scrolls. 'n the following portion wisdom is clearl" e%alted. Bisdom and the law are iewed as inseparable. (Missing scroll portions are bracketed!: THE DSERM87 87 THE M8:7TD )B*2*" ;ra &ent 2" Col!&n 2 - 8Blessed is the one 78TE: Traditionall"( the section of Scripture from whoM9 with a clean heart and does not slander with his Matthew /:+ to 1:,3( has been called "the Sermon on the tongue. Blessed are those who hold fast to its statutes and Mount(" due to the ph"sical location of Feshua when He do not hold fast to the ways of in6ustice. Ble8ssed9 are spoke. :nfortunatel"( this title misses the point of the those who re6oice in it( and do not burst forth on paths of sermon( thus we ha e chosen to refer to it b" its content( folly. Blessed are those who seek it with pure hands( and a midrash on Torah obser ance. &Midrash L teaching' do not search for it with a deceitful 8he9art. Blessed is the This midrash is broken up into se eral sections( beginning man who obtains wisdom( and walks in the way of the law with /:+)+0( where Feshua declares what ha e become of the Most High5 establishes his heart in its ways( known as the "beatitudes(" followed b" gentle reminders restrains himself by its corrections( is continually to his $ewish audience as to what their God)gi en role is satisfied with its punishments( does not forsake it in the to be. These Dintroductor" statementsD will be followed b" face of 8his9 trials( at the time of distress he does not the bulk of the message concerning the Torah. abandon it( does not forget it 8in the day of9 terror( and in 7umerous references will be made to other $ewish the humility of his soul does not abhor it. But he writings( including the Talmud( Midrash Rabbah( Cohar meditates on it continually( and in his trial he reflects 8on and Mumran (9ead Sea! Scrolls( to show how Feshua?s the law( and with al9l his being 8he gains understanding9 teachings mirrored those of the <harisees and others of in it( 8and he establishes it9 before his eyes so as not to His da". walk in the ways 8of in6ustice( andM9 8MandM9 together( /:+ 9isciples and perfects his heart by it( 8andM9 8and places a crown The relationship between the rabbi and his DtalmidimD ofMupon9 his 8hea9d( and with kings it shall se8at him( (disciples( followers( students! was er" close. 't was not andM9 brothers shall 8M9 onl" one of learning( but also imitating his conduct and /:3 <eacemakers character. 'n turn( the rabbi was responsible for his Bhat?s is God?s concept of a peacemaker0 't ma" not be talmidim. 't is important to note that Feshua?s audience what one would call Dpoliticall" correct.D *or instance( here is e%clusi el" $ews. He did not preach directl" to the there is one person in the Scriptures( specificall" called a gentiles in His lifetime. 7onetheless( what He sa"s to His peacemaker. He is <inchas (<hinehas!( the grandson of $ewish brethren would appl" to an" gentile coming into =aron. Bhat did he do to earn this title from GodJ He the faith of 4srael( as God does not ha e a DseparateD took a spear and simultaneousl" ran it through a man and re elation and faith for the gentile world )) there is one woman who were fornicating. *or this specific action of God for $ew and gentile. killing these people( God praises him and calls him a

/:- #ingdom of hea en

The term Dhea enD here is a euphemism for DGod.D Matthew uses this about 34 percent of the time in his Gospel. $udaism makes use of multiple wa"s of referring to FHBH( includingE HaShem (meaning: the name'( =donai( Elohim( El( Fah( Eloah( and others.

peacemaker (7umbers ,/:0)+-!. <inchas later became the High <riest.

/:+4)+- Semitic <oetr" (+!

Oerses +4)+, are an e%ample of Semitic poetr" in a form called a chiasmus( where erses are repeated but in re erse order. Here( the erses follow an =)B);)B)= order:

/:-)+4 Blessed are ...

:5 Blessed are the" which are persecuted for righteousness? sake: B5 for theirs is the kingdom of hea en. C5 Blessed are "e( when men shall re ile "ou( and persecute "ou( and shall sa" all manner of e il against "ou falsel"( for m" sake. B. ReAoice( and be e%ceeding glad: for great is "our reward in hea en:

Aoin the faith of 'srael through the Messiah( after His death and resurrection. 'srael is also God?s DMessiahD (meaning: anointed one'. Their Aob was6is to bring the re elation of God( that the 5ord Himself ga e them at Mount Sinai( to the entire world. Here Feshua is issuing them a reminder of their :5 for so persecuted the" the prophets which were before "ou. Oerse +- is an e%ample of Semitic poetr" in a form called responsibilit" in these erses. 'srael is still DGod?s chosen people(D and the faith the" recei ed through the gi ing of formal parallelism( where a concept in one line is the Torah and work of their Messiah( is still the onl" one e%pounded on through se eral subseIuent lines. 2e are t#e salt of t#e eart#7 God has e er established. (=s we will discuss in the ne%t but if the salt ha e lost his sa our( section.!
wherewith shall it be saltedJ it is thenceforth good for nothing( but to be cast out( and to be trodden under foot of men.

/:+0 Good works ... glorif" "our *ather

Good works are the positi e commandments of the Torah. (More on this later in the stud".! These are the onl" DworksD that would distinguish the $ews and cause /:+- Salt Feshua?s use of DsaltD in His metaphor is no accident. Salt gentiles to gi e glor" to the *ather( who ga e His Torah has a specific relationship to the eternal co enant God has as a means for His people to sanctif" (set apart! themsel es. with 'srael. +. See: The Semitic <rigin of the "ew Testament b" $ames Trimm This is found in Scripture and throughout other $ewish (www.na&arene.net!. writings: 9e'itic!s 271% - "either shalt thou suffer the salt of the co enant of thy =od to be lacking 6att#ew *71+-2/ N!&bers 1,71- - 4t is a co enant of salt for e er 1 Midrash on Torah <bser ance 5ast :pdated 06+.644 Tal&!d - 6as5 6enac#ot# 1-b" 2/a - 2or it has been 78TE: This section of Scripture( Matthew J@EC-KP( is taught@ The erse( 4t is a co enant of salt for e er( pi otal to understanding the relationship of Messiah to signifies that there is a co enant declared in regard to the Torah( and therefore of the belie er to the Torah. salt. So ). !udah. ). Simeon says( Here it is said( 4t is a Thus( we ha e gi en it a section of its own. co enant of salt for e er( and there it is said( The CH:PT8R *71+-2/ T80T7 co enant of an e erlasting priesthood( as it is impossible Think not that ' am come to destro" the law( or the prophets: ' am not come to destro"( but to fulfil. *or eril" ' sa" unto "ou( Till hea en to concei e of sacrifices without the priesthood so it is and earth pass( one Aot or one tittle shall in no wise pass from the law( impossible to concei e of sacrifices without saltA till all be fulfilled. Bhosoe er therefore shall break one of these least 6idras# Rabba# - =enesis 0C.II - The throne of commandments( and shall teach men so( he shall be called the least in 4srael was gi en to !udah through the righteous Da id-to the kingdom of hea en: but whosoe er shall do and teach them( the him and to his sons as a co enant made with salt. same shall be called great in the kingdom of hea en. *or ' sa" unto (oncino ?o#ar" Beres#it#" (ection 1" Pa e 2)1b - G4t is "ou( That e%cept "our righteousness shall e%ceed the righteousness of written@ N"either shalt thou suffer the salt of the co enant the scribes and <harisees( "e shall in no case enter into the kingdom of thy =od to be lacking from thy meal-offering5 with all of hea en. thine oblations thou shalt offer salt.O Salt was to be used /:+1 the D5awD ;hristian Bibles consistentl" refer to Dthe 5aw(D meaning because it softens bitterness( and so mankind cannot do the 5aw of Moses( as gi en in the first fi e books of the without it. Salt is the co enant upon which the world is Bible. The Hebrew term for this is the Torah. Howe er( established@ hence it is called Nthe co enant of thy the correct translation of DTorah(D is not DlawD (not in the =odO.. western legal sense of the word!. Rather( Torah is /:+-)+0 BH8 are the salt and the lightJ correctl" translated as re elation or instruction from God. =s mentioned earlier( Feshua here is addressing $ews Bhen understood in its proper Hebrew conte%t( here is within their $udaism. ('t is critical to understand the some of what the D7ew TestamentD sa"s about Torah: meaning of this and e er" erse in its original conte%t *aith does not abolish an" part of the Torah as a before e%pounding on it or tr"ing to appl" it to another whole (Matthew /:+1),4( $ames ,:+4! situation.! This is Feshua?s first recorded Dpublic addressD #eeping the Torah is part of the faith that gets "ou to the $ews( after ha ing spent some time preaching to to hea en (Matthew +3:+1E Re elation +,:+1E them in the S"nagogues (Matthew .:,-!. Feshua Himself +.:+,E ,,:+.! said He came for the lost sheep of 'srael( not the gentiles( Fou will abide in Feshua?s lo e( if "ou keep Torah and told His apostles to do the same (Matthew +4:/)0E ($ohn +.:+/),-! as He abided in the *ather?s lo e +/:,.!. Gentiles would recei e their direct in itation to

b" keeping Torah ($ohn +/:+4E Hebrews ,:+1)+2( .:+/! *aith in Feshua does not cancel out what the Torah sa"s( it establishes it (Romans -:-+! Torah is itself Dlibert"D and the standard we are to Audge oursel es b" ($ames +:,,),/! 't is those of the flesh who are not subAect to the Torah (Romans 2:/)2! 'f "ou sa" "ou know Him( and ignore His Torah( "ou are a liar (+ $ohn ,:-)1! 't does not matter if "ou are a $ew or a gentile( what matters is keeping God?s Torah (+ ;or. 1:+3! The Dlaw of lo eD is that we keep his Torah ) which is b" no means a DburdenD (+ $ohn /:-E , $ohn +:0E Matt. ++:,3(-4! These D7ew TestamentD references to Torah might at first confuse people( as the" aren?t used to thinking in these terms. Howe er( when the Hebrew 7ew Testament authors( and Feshua Himself( spoke of law6commandments in their first centur" $ewish religious conte%t( it must be interpreted as DTorah(D unless there is a clear reason to do otherwise( as this was what it meant to them.

in no wa" diminishes the authorit" or continuation of the Torah. Oerses +1),4 set the theme and agenda for the entire DSermon on the Mount.D Feshua the Messiah makes fuller the understanding of his disciples concerning the Torah and <rophets( so the" can more full" e%press what being God@s people is all about. This is consistent with $udaism( as one of the Messiah?s main functions would be to complete our understanding of the Torah N <rophets. The De idenceD for Feshua being the true Messiah is that He meet the criteria set forth in the Tenakh (8ld Testament!( which in turn sa"s the Torah is eternal. Much of the remainder of chapters /)1 gi e specific cases where Feshua e%plains the fuller meaning of the Torah )) teaching the people to not onl" keep the 5aw( but to go be"ond the Dletter of the 5aw ) understanding the Godl" principles behind the commandments( as this is how we come to know God( which is His desire for us all. The Talmud agrees with this and e en states that $erusalem was destro"ed for not following what Feshua taught: Bab<lonian Tal&!d - Ba'a 6e@ia %/b - "...). >ohanan said@ />erushalayim would not ha e been destroyed( sa e that they 6udged Din Torah &by the 3aw of the Torah'./ /:+1 9estro" ... *ulfill Should they ha e 6udged by the brutal laws0--rather( they *irst( a brief look at two of the Greek words behind the insisted upon the law( and did not practice 3ifnim #ing $ames te%t in erse +1: 9estro" Q kataluo( meaning Dto o erthrow completel"D or miShurat haDin &beyond the letter of the law'. /:,4 ) the righteousness of the scribes and DabolishD <harisees *ulfill Q plerosai( meaning Dto fillD or Dto complete.D Feshua ne er critici&ed the scribes and <harisees for The second half of erse +1 is used b" some people to support a doctrine that sa"s the belie er in Messiah is now carr"ing out the Torah. 'n fact he told the people to follow their e%ample (Matthew ,-:+)- !. Dnot under the 5aw.D Some claim that b" Dfulfilling the +. Bines ;+pository Dictionary of <ld and "ew Testament -ords. 5aw(D Messiah did awa" with it( and the belie er no longer has a relationship to it. =lthough we will address this in detail thoughout this and 6att#ew *721-), our other online studies( one need not look further than 1 Midrash on Torah <bser ance 5ast :pdated 36/64+ this erse itself to see that such an interpretation is CH:PT8R *721-), T80T7 incorrect( as: Fe ha e heard that it was said of them of old time( Thou shalt not +. The word plerosai (fulfill! 98ES 78T mean to killE and whosoe er shall kill shall be in danger of the Audgment: But ' sa" unto "ou( That whosoe er is angr" with his brother without a Ddo awa" withD or to Do erthrow.D cause shall be in danger of the Audgment: and whosoe er shall sa" to ,. The word kataluo (destro"! 98ES mean to Ddo awa" withD or to Do erthrow(D and Feshua said He his brother( Raca( shall be in danger of the council: but whosoe er shall sa"( Thou fool( shall be in danger of hell fire. Therefore if thou did 78T come to do that. (+! bring th" gift to the altar( and there rememberest that th" brother hath *urthermore( Feshua then goes on to emphasi&e in erse ought against theeE 5ea e there th" gift before the altar( and go th" +2( that not e en the tiniest part of the Torah (the D5awD! wa"E first be reconciled to th" brother( and then come and offer th" is done awa" with( and won?t be until the hea ens and the gift. =gree with thine ad ersar" Iuickl"( whiles thou art in the wa" with himE lest at an" time the ad ersar" deli er thee to the Audge( and earth are no more. the Audge deli er thee to the officer( and thou be cast into prison. He then takes it e en further( and issues a warning to Oeril" ' sa" unto thee( Thou shalt b" no means come out thence( till an"one who DbreaksD an" of the Torah( or teaches anyone thou hast paid the uttermost farthing. Fe ha e heard that it was said to do the same. The Greek word for DbreakD is luo( b" them of old time( Thou shalt not commit adulter": But ' sa" unto meaningE Dto infringe upon( loosen the force of( or render "ou( That whosoe er looketh on a woman to lust after her hath not binding.D (+! Hence( Feshua is teaching that His work committed adulter" with her alread" in his heart. =nd if th" right e"e
offend thee( pluck it out( and cast it from thee: for it is profitable for thee that one of th" members should perish( and not that th" whole

bod" should be cast into hell. =nd if th" right hand offend thee( cut it off( and cast it from thee: for it is profitable for thee that one of th" members should perish( and not that th" whole bod" should be cast into hell. 't hath been said( Bhosoe er shall put awa" his wife( let him gi e her a writing of di orcement: But ' sa" unto "ou( That whosoe er shall put awa" his wife( sa ing for the cause of fornication( causeth her to commit adulter": and whosoe er shall marr" her that is di orced committeth adulter". =gain( "e ha e heard that it hath been said b" them of old time( Thou shalt not forswear th"self( but shalt perform unto the 5ord thine oaths: But ' sa" unto "ou( Swear not at allE neither b" hea enE for it is God?s throne: 7or b" the earthE for it is his footstool: neither b" $erusalemE for it is the cit" of the great #ing. 7either shalt thou swear b" th" head( because thou canst not make one hair white or black. But let "our communication be( Fea( "eaE 7a"( na": for whatsoe er is more than these cometh of e il. Fe ha e heard that it hath been said( =n e"e for an e"e( and a tooth for a tooth: But ' sa" unto "ou( That "e resist not e il: but whosoe er shall smite thee on th" right cheek( turn to him the other also. =nd if an" man will sue thee at the law( and take awa" th" coat( let him ha e th" cloak also. =nd whosoe er shall compel thee to go a mile( go with him twain. Gi e to him that asketh thee( and from him that would borrow of thee turn not thou awa". Fe ha e heard that it hath been said( Thou shalt lo e th" neighbour( and hate thine enem". But ' sa" unto "ou( 5o e "our enemies( bless them that curse "ou( do good to them that hate "ou( and pra" for them which despitefull" use "ou( and persecute "ouE That "e ma" be the children of "our *ather which is in hea en: for he maketh his sun to rise on the e il and on the good( and sendeth rain on the Aust and on the unAust. *or if "e lo e them which lo e "ou( what reward ha e "eJ do not e en the publicans the sameJ =nd if "e salute "our brethren onl"( what do "e more than othersJ do not e en the publicans soJ Be "e therefore perfect( e en as "our *ather which is in hea en is perfect.

Talmud. Feshua not onl" Iuoted and supported <harisaic teaching( as seen in the chart abo e( He also upheld the religious authorit" of the <harisees. He told the people to obe" the <harisees( as the" Dsat in Moses? seat(D meaning their authorit" came from God. (Matthew ,-:+)-! There were two maAorit" schools of Rabbinic thought at that time( the school of Rabbi Hillel and the school of Rabbi Shammai (both of whom had died prior to Feshua?s ministr"!. Hillel was the grandfather of Gamliel( who was the leader of the Sanhedrin and who taught the apostle <aul. Hillel?s teachings were thought to be more liberal than those of Shammai( which were considered more strict. =s we will see( throughout the Gospels( Feshua is often agreeing with an alread" e%isting <harasaic interpretation of Scripture. The main point is that Feshua?s comments are within the framework of <harasaic discussion. :nfortunatel"( the term D<hariseeD has a totall" negati e meaning toda"( e en though man" <harisees were Godl" men and some followed Feshua ) (i.e.( <aul( 7icodemus( and the factions mentioned in =cts +/ and 5uke +-:-+!. =s uncomfortable as man" would find hearing this )) >eshua Himself would ha e been regarded as a %harisee. Bhen the <harisees went out to Iuestion $ohn the Baptist about who $ohn was( he said that one among THEM (the <harisees! was the Messiah to come ($ohn +:,0),1!. The <harisees themsel es were highl" critical of one /:,+ Fou ha e heard it said ... another( sa"ing there were Dse en kinds of <harisees(D and 8ne of the teachings of $udaism regarding Messiah (to not all were good. (+! The disciples of Hillel went so far as this da"!( is that He will come and teach His people the calling those of Shammai( Dsons of Satan(D in a similar deeper points of the Torah. Feshua does Aust this in the fashion to what Feshua called some of them. (,! Bhen we remaining erses of chapter fi e. He begins with the see Feshua rebuking the <harisees( it is er" much a e%pression( ">ou ha e heard it said." This He does both Dfamil" argument(D and needs to be understood as such. to draw his audience?s attention to a specific point( as well 'n erses ,+).2( Feshua brings up a number of issues as to make a distinction between His opinion on a matter surrounding actual commandments. =s we will see( he of Torah and an" other(s! of His time. He is offering His often Iuotes directl" from the Talmudic writings of the authoritati e interpretations on how to follow the <harisees. He is addressing the DfencesD (safeguards! commandments. 'n the $udaism of Feshua( these are placed around the Torah )) in some case supporting the called halachtic (hah)5=H#)tik! rulings. 5ater in this ones the <harisees put in place )) in other places he offers Gospel we will see Feshua e%tending this authorit" to His His own Dfences.D apostles. Be also see <aul issuing such halchtic rulings in /:,+ Thou shall not kill ... se eral of his epistles. This is a direct commentar" on the si%th commandment 't is important to reali&e that Feshua did not come to( (which is actuall" against Dmurder(D and not DkillingD!. Dcorrect all the misguided teachings of the <harisees.D 7ote that when He sa"s( But 4 say unto you( He is not (This thought is commonl" e%pressed in religions that cancelling the commandment( as murder is still sin and ha e little understanding of the $udaism of Feshua?s will bring Audgment. Rather( He is showing that in time.! *irst( it should be noted that there was no addition to following the letter of the commandments( one dominating concensus among the <harisees and other should go be"ond the minimum reIuirements as we grow religious groups at that time. = brief look at the <harasaic in our relationship with God. writings in the Talmud( show a di ersit" of opinion( /:,, ... But ' sa" unto "ou( That whosoe er is angr" including man" that argue against each other. This is with his brother ... called arguing for the sake of HaShem (God!. Secondl"( This comment is on the heels of /:+-),+ where Feshua Feshua actuall" supported most <harasaic opinion on the sa"s he is teaching Torah Dcorrectl"D (in its fulness! to His Torah that e entuall" were captured in the te%t of the

$ewish audience( so that the" can take this Torah out to the world. Feshua makes a connection between murder in erse ,+( and Dspeaking e ilD of someone in erse ,,. This was not a Dnew teaching(D but had been greatl" o erlooked b" that time. Such De il speakingD is called speaking "3ashon Hara" (E il Tongue! against a person( and is eIuated with murder throughout $ewish literature. The book of D$amesD (Fa?aco is his real name!( it also speaks of the subAect of Dthe tongueD to great length. Feshua is reminding the people that Dcharacter assassinationD is as bad a Dph"sical assassinationD in God?s sight. This is the higher le el of Torah that He taught )) =ll part of His greater command to D5o e one another.D This is also the first of man" e%amples we will show of Feshua supporting <harasaic Talmud: Bab<lonian Tal&!d" Ba'a 6e@ia *,b - <ne who shames the face of his fellow( it is as if he has murdered him.

"our own e"e( are ob iousl" not to be carried out literall". Feshua is howe er( teaching that we ha e a responsibilit" to deal with our De il inclinationD (Hebrew Q yet,er ha/ra'. Here Feshua is supporting two e%isting teachings of the <harisees: Bab<lonian Tal&!d" Ialla#" C#5 1 - <ne who ga,es lustfully upon the small finger of a married woman( it is as if he has committed adultery with her. Bab<lonian Tal&!d" Nidda# 1%b - Better that one/s belly burst than one should go down to the pit of destruction.

/:-+)-, whosoe er shall put awa" his wife ...

Here is a rare case where Feshua sides with the school of Shammai rather than Hillel. Shammai taught e%actl" as Feshua did regarding this matter( interpreting DuncleannessD in the Torah commendment solel" as se%ual immoralit". The school of Hillel offered a broader interpretation( allowing for a man to di orce his wife for man" things that Ddid not find fa or in his sight.D Feshua holds Dto the letter of the lawD in this case.

/:,-),.... first be reconciled to th" brother

The concept of DreconciliationD can be a difficult one for belie ers to understand properl". 8ne ma" ask( 4f all my sins are forgi en by my faith( why do 4 ha e to ask forgi eness from anyone0 = different but related Iuestion might be( 4f =od can/t stand sin( why is it each time a person breaks a commandment( a lightning bolt doesn/t descend from hea en and strike him0 Reconciliation has a place in the answer to both Iuestions. +. =s belie ers we ha e sal ation from God( but we are still called to forgi e others and ask forgi eness when we? e wronged them. ;oncepts such as Deternal securit"D ha e no place in a Hebraic discussion of Dfaith.D 7ot one person in the Bible( took their sal ation for granted( before or after Feshua. The Messiah makes it clear that if we don?t forgi e( we won?t be forgi en. ,. The sacrificial s"stem of the Tenakh pla"ed a maAor role in reconciliation and was the reason more Dlightning boltsD didn?t come down from the hea enlies to smite people. Feshua is presentl" fulfilling this role for us( in the hea enlies (+ $ohn ,:,!( hence at this time there is no need for the da" to da" sacrifices of reconciliation. (More ad anced teachings on the sacrificial s"stem are found in our Re elation stud".! This teaching also parallels that found in the Talmud: Bab<lonian Tal&!d" 2o&a ,*b - >om 7ippur atones for all sins( but first you must reconcile your conflict with others.

/:-- Thou shalt not forswear th"self

This has nothing to do with the Torah)based practice of making an oath to God. Rather it is dealing with the practice of in oking God?s name( or an" part of God?s creation( into common oaths (i.e.( taking the 5ord?s name in ain!. This is "et another Talmudic teaching reinforced b" Feshua: Bab<lonian Tal&!d" Ba'a Batra )-b - 1 righteous yes is a >es5 a righteous no is "o. 't should also be noted that the Essenes also made it a point not to take oaths other than the one someone took to enter into their brotherhood. Here we ha e a case where the <harisees and Essenes ma" be in agreement.

/:-2 E"e for an e"e ...

This is one of the most commonl" misunderstood concepts in $udaism. =sk most people and the" will sa" that this has something to do with Dretaliation in the 8ld TestamentD ersus Dlo e and forgi eness in the 7ew Testament.D This is incorrect ) $udaism has ne er interpreted the erse in this fashion. The Torah command regarding De"e for e"eD had to do with pro iding for limited liabilit" in matters of legal compensation. Here Feshua is teaching to go be"ond the minimum reIuired of "ou( especiall" when "ou ha e wronged someone.

/:.- 5o e thine neighbor and hate thine enem"

This is not a new concept( as the Torah taught lo e for one?s enem" too (i.e.( 5e iticus +3:+2!. Feshua is gi ing the rationale behind the command. This idea is found se eral places in Talmud: Bab<lonian Tal&!d" 2o&a 2%a" =itin %1b" (#abbat ,,b - They who are insulted but insult not back5 who hear

/:,1),2 Thou shalt not commit adulter"

'n a similar fashion to his teaching on murder( Feshua sa"s lusting in the heart is as much a sin as committing the act of adulter". The ensuing erses on Dplucking outD

themsel es reproached but answer not5 who ser e out of lo e and re6oice in their affliction--of them it is written in Scripture@ They that lo e =od are as the going forth of the sun in its might.

/:./ ... sendeth rain on the Aust and on the unAust.

There are times when it seems though Dthe wicked prosperD and Dthe righteous suffer.D =s such( and in light of all the pre ious comments on the Torah( Feshua reminds His audience that our reward is not on this earth but in hea en. This teaching is also found in Talmud: Bab<lonian Tal&!d" Taanit +a - =od causes it to rain for the wicked as well as for the righteous.

/:.2 Be "e therefore perfect( e en as "our *ather which is in hea en is perfect.

The Greek word for perfect &teleios' means to be complete. This teaching mirrors the following: (ifri" 83e' No5 )- - 1s =od is( so shall you be@ 1s =od is merciful( so shall you too( be merciful.
+. Babylonian Talmud( tractate Sotah ,,b. ,. Babylonian Talmud( tractate Fe amot( footnote P+. to +0a: "3iterally /the first-born of Satan./"

6att#ew 171-%)

steal: But la" up for "oursel es treasures in hea en( where neither moth nor rust doth corrupt( and where thie es do not break through nor steal: *or where "our treasure is( there will "our heart be also. The light of the bod" is the e"e: if therefore thine e"e be single( th" whole bod" shall be full of light. But if thine e"e be e il( th" whole bod" shall be full of darkness. 'f therefore the light that is in thee be darkness( how great is that darknessT 7o man can ser e two masters: for either he will hate the one( and lo e the otherE or else he will hold to the one( and despise the other. Fe cannot ser e God and mammon. Therefore ' sa" unto "ou( Take no thought for "our life( what "e shall eat( or what "e shall drinkE nor "et for "our bod"( what "e shall put on. 's not the life more than meat( and the bod" than raimentJ Behold the fowls of the air: for the" sow not( neither do the" reap( nor gather into barnsE "et "our hea enl" *ather feedeth them. =re "e not much better than the"J Bhich of "ou b" taking thought can add one cubit unto his statureJ =nd wh" take "e thought for raimentJ ;onsider the lilies of the field( how the" growE the" toil not( neither do the" spin: =nd "et ' sa" unto "ou( That e en Solomon in all his glor" was not arra"ed like one of these. Bherefore( if God so clothe the grass of the field( which to da" is( and to morrow is cast into the o en( shall he not much more clothe "ou( 8 "e of little faithJ Therefore take no thought( sa"ing( Bhat shall we eatJ or( Bhat shall we drinkJ or( Bherewithal shall we be clothedJ (*or after all these things do the Gentiles seek:! for "our hea enl" *ather knoweth that "e ha e need of all these things. But seek "e first the kingdom of God( and his righteousnessE and all these things shall be added unto "ou. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the da" is the e il thereof.

78TE: 'n this chapter( Feshua continues to clarif" and e%pound on the Torah. Be will focus on how His CH:PT8R 171-%) T80T7 teachings supported those of the <harisees as seen in the Take heed that "e do not "our alms before men( to be seen of them: otherwise "e ha e no reward of "our *ather which is in hea en. Talmud. 'n man" of these erses( Feshua reiterates a Therefore when thou doest thine alms( do not sound a trumpet before fundamental principle for the life of a Godl" man )) we thee( as the h"pocrites do in the s"nagogues and in the streets( that are but isitors here( and we need to understand that our the" ma" ha e glor" of men. Oeril" ' sa" unto "ou( The" ha e their real life and our rewards( are in hea en. reward. But when thou doest alms( let not th" left hand know what

1 Midrash on Torah <bser ance 5ast :pdated -6,.644

th" right hand doeth: That thine alms ma" be in secret: and th" *ather which seeth in secret himself shall reward thee openl". =nd when thou pra"est( thou shalt not be as the h"pocrites are: for the" lo e to pra" standing in the s"nagogues and in the corners of the streets( that the" ma" be seen of men. Oeril" ' sa" unto "ou( The" ha e their reward. But thou( when thou pra"est( enter into th" closet( and when thou hast shut th" door( pra" to th" *ather which is in secretE and th" *ather which seeth in secret shall reward thee openl". But when "e pra"( use not ain repetitions( as the heathen do: for the" think that the" shall be heard for their much speaking. Be not "e therefore like unto them: for "our *ather knoweth what things "e ha e need of( before "e ask him. =fter this manner therefore pra" "e: 8ur *ather which art in hea en( Hallowed be th" name. Th" kingdom come( Th" will be done in earth( as it is in hea en. Gi e us this da" our dail" bread. =nd forgi e us our debts( as we forgi e our debtors. =nd lead us not into temptation( but deli er us from e il: *or thine is the kingdom( and the power( and the glor"( for e er. =men. *or if "e forgi e men their trespasses( "our hea enl" *ather will also forgi e "ou: But if "e forgi e not men their trespasses( neither will "our *ather forgi e "our trespasses. Moreo er when "e fast( be not( as the h"pocrites( of a sad countenance: for the" disfigure their faces( that the" ma" appear unto men to fast. Oeril" ' sa" unto "ou( The" ha e their reward. But thou( when thou fastest( anoint thine head( and wash th" faceE That thou appear not unto men to fast( but unto th" *ather which is in secret: and th" *ather( which seeth in secret( shall reward thee openl". 5a" not up for "oursel es treasures upon earth( where moth and rust doth corrupt( and where thie es break through and

0:+). ... do not "our alms before men( to be seen of them ...
The <harisees were often guilt" of not following their own teachings: Bab<lonian Tal&!d" Berac#ot 1+b - Don/t do good deeds to be noticed. Bab<lonian Tal&!d" Ba'a Batra -b - He who gi es alms in secret is greater than Moses Bab<lonian Tal&!d" Ba'a Batra 1/b - The greatest form of charity is when you gi e and do not know to whom you gi e( and the recipient takes and does not know from whom he takes.

0:1 But when "e pra"( use not ain repetitions

Bab<lonian Tal&!d" Berac#ot **a - <ne who prays too intensely and too lengthily brings on himself heartache.

0:3)+- DThe 5ord?s <ra"erD

The erses commonl" known as( D5ord?s <ra"er(D can be paralleled to concepts found in other $ewish sources. 't is a combination of ideas alread" familiar to His audience: 8ur *ather which art in <ur 2ather who art in hea en( Hallowed be th" hea en (Bab"lonian

name.

TalmudE Foma 2/b( Sotah .3b( = ot /:,4E Oa"ikra Rabbah ch -,.! Th" kingdom come( May =od/s kingdom be established during the days of your life. (#addish pra"er! Th" will be done in earth( Do thy will abo e and gi e as it is in hea en. Gi e us comfort to those below( and this da" our dail" bread. to e eryone his need. (Bab"lonian Talmud( Berachot ,3b! =nd forgi e us our debts( as <ne who is merciful toward we forgi e our debtors. others( =od will be merciful toward them. (Bab"lonian Talmud( Shabat +/+b! =nd lead us not into Bring me not into temptation( but deli er us temptation( and lead me from e il: away from ini?uity ... and sa e me from the e il one. (Bab"lonian Talmud( Berachot 24b! *or thine is the kingdom( 2or Thine( < 3ord( is the and the power( and the greatness and the power glor"( for e er. =men. and the glory and the ictory and the ma6esty (Tenakh( + ;hronicles ,3:+4!

material wealth. This erse alone offers e idence that the book of Matthew was originall" written in Hebrew as whoe er translated it into the Greek( was not aware of what the term De il e"eD meant. The" simpl" copied the phrase( which loses its meaning in the Greek and English.

0:,/)-+ Take no thought for "our life( what "e shall eat ...
Bab<lonian Tal&!d" (ota# ),b - He who has what to eat today( and says( "-hat shall 4 eat on the morrow0" has little faith.

0:-. Take therefore no thought for the morrow ...

Bab<lonian Tal&!d" Berac#ot -b - ;ach day has enough of its own troubles.

6att#ew +71-21 Midrash on Torah <bser ance 5ast :pdated -6,.644

CH:PT8R +71-2- T80T7
$udge not( that "e be not Audged.*or with what Audgment "e Audge( "e shall be Audged: and with what measure "e mete( it shall be measured to "ou again. =nd wh" beholdest thou the mote that is in th" brother?s e"e( but considerest not the beam that is in thine own e"eJ 8r how wilt thou sa" to th" brother( 5et me pull out the mote out of thine e"eE and( behold( a beam is in thine own e"eJ Thou h"pocrite( first cast out the beam out of thine own e"eE and then shalt thou see clearl" to cast out the mote out of th" brother?s e"e. Gi e not that which is hol" unto the dogs( neither cast "e "our pearls before swine( lest the" trample them under their feet( and turn again and rend "ou. =sk( and it shall be gi en "ouE seek( and "e shall findE knock( and it shall be opened unto "ou: *or e er" one that asketh recei ethE and he that seeketh findethE and to him that knocketh it shall be opened. 8r what man is there of "ou( whom if his son ask bread( will he gi e him a stoneJ 8r if he ask a fish( will he gi e him a serpentJ 'f "e then( being e il( know how to gi e good gifts unto "our children( how much more shall "our *ather which is in hea en gi e good things to them that ask himJ Therefore all things whatsoe er "e would that men should do to "ou( do "e e en so to them: for this is the law and the prophets. Enter "e in at the strait gate: for wide is the gate( and broad is the wa"( that leadeth to destruction( and man" there be which go in thereat: Because strait is the gate( and narrow is the wa"( which leadeth unto life( and few there be that find it. Beware of false prophets( which come to "ou in sheep?s clothing( but inwardl" the" are ra ening wol es. Fe shall know them b" their fruits. 9o men gather grapes of thorns( or figs of thistlesJ E en so e er" good tree bringeth forth good fruitE but a corrupt tree bringeth forth e il fruit. = good tree cannot bring forth e il fruit( neither can a corrupt tree bring forth good fruit. E er" tree that bringeth not forth good fruit is hewn down( and cast into the fire. Bherefore b" their fruits "e shall know them. 7ot e er" one that saith unto me( 5ord( 5ord( shall enter into the kingdom of hea enE but he that doeth the will of m" *ather which is in hea en. Man" will sa" to me in that da"( 5ord( 5ord( ha e we not prophesied in th" nameJ and in th" name ha e cast out de ilsJ and in th" name done man" wonderful worksJ =nd then will ' profess unto them( ' ne er knew "ou: depart from me( "e that work iniIuit". Therefore whosoe er heareth these sa"ings of mine( and doeth them( ' will liken him unto a wise man( which built his house upon a rock: =nd the rain descended( and the floods came( and the winds blew( and beat upon that houseE and it fell not: for it was founded upon a rock. =nd e er" one that heareth these sa"ings of mine( and doeth them not( shall be likened unto a foolish man( which built his house upon the sand: =nd the rain descended( and the floods came( and the

0:+.)+/ *or if "e forgi e men their trespasses ...

Bab<lonian Tal&!d" Ros# Has#ana# 1+a - <nly if you forgi e others will =od forgi e you. Bab<lonian Tal&!d" (#abat 1*1b - <ne who is merciful toward others( =od will be merciful toward him

0:+3 5a" not up for "oursel es treasures upon earth ...

Cer!sale& Tal&!d" PeKa# 1*b - 4t happened that manoba, had s?uandered his father/s wealth to charity. His brothers admonished him@ ">our father gathered treasure and you wasted it allA" He replied@ "My father laid up treasure where human hands control it5 4 laid it up where no hands control it. My father laid up a treasure of money5 4 laid up a treasure of souls. My father laid up treasure for this world5 4 laid up treasure for the hea enly world."

0:,- But if thine e"e be e il ...

Here we ha e a erse that is consistentl" misinterpreted. Bhat is this De il e"eJD 7ote the conte%t of the erses before and after the term. 'n both cases Feshua is talking about ser ing God and not mone". Bh" would He interrupt this discussion about DGod and mone"D to interAect something about an De il e"eJD The answer is that the term De il e"e(D in this conte%t( is a Hebrew figure of speech for being stingy with your

winds blew( and beat upon that houseE and it fell: and great was the fall of it. =nd it came to pass( when $esus had ended these sa"ings( the people were astonished at his doctrine: *or he taught them as one ha ing authorit"( and not as the scribes.

=gain( Feshua?s words are a reflection of the teachings of the <harisees: Bab<lonian Tal&!d" 8rKc#in 11b - )abbi Tarfon said( 78TE: =t this le el of Torah fundamentals( we find great "4 wonder if there be anyone in this era who will allow himself to be repro ed. 4f someone says to another( /$ast unit" between the teaching of the <harisees (as e%emplified b" <aul?s letters and the Talmud! and those of out the speck that is in your eyeA/ he will retort( $ast out first the beam that is in your own eyeA/" the Essenes (as e%emplified b" $ames?s letter!.(+! =s Bab<lonian Tal&!d" Iid!s#in +/a - He who condemns mentioned earlier( Feshua had one foot in each of these others( sees in them his own faults. camps. Bab<lonian Tal&!d" Ba'a 6e@ia *-a - Do not rebuke 1:+ 9o not Audge( or "ou too will be Audged ... your fellow with your own blemish. =s throughout this midrash( Feshua?s admonition is a 1:0 Gi e not that which is hol" unto the dogs reflection of <harasaic opinion: Bhat is it that is DHol"D that we can misuseJ The topic Bab<lonian Tal&!d" :'ot 271) - Do not 6udge your has not changed )) it is the Torah. fellow until you ha e been in his place. = similar sentiment is found in the Talmud: Bab<lonian Tal&!d" :'ot )71/ - Do not be a 6udge of Bab<lonian Tal&!d" Iet5 111a - ). 3e i said@ "=od others( for there is no 6udge but the one &=od'. made 4srael swear that they should not re eal the 1:, ... with what measure "e mete( it shall be 8Messianic9 end( and should not re eal the secrets of 8of measured to "ou again the Torah9 to the idolators." This is the same standard as found in the Talmud: 1:1 =sk and it will be gi en to "ouE seek and "ou Bab<lonian Tal&!d" 6is#na# (ota# 17+ - By a person/s will find ... standard of measure( is he( too( measured. =sk for whatJ Mone"( fame or happinessJ 7o( the Bab<lonian Tal&!d" (#abat 12+b - How you 6udge spiritual man seeks spiritual things in the form of the truth others( does =od 6udge you. and blessings of the Torah: The Torah is the Dperfect law of libert"D that we are to Ca&es 171+-21 - ; ery good gift and e ery perfect gift is Audge b": Ca&es 172%-2* - 2or if any be a hearer of the word( and from abo e( and cometh down from the 2ather of lights( with whom is no ariableness( neither shadow of turning. not a doer( he is like unto a man beholding his natural <f his own will begat he us with the word of truth( that we face in a glass@ 2or he beholdeth himself( and goeth his should be a kind of firstfruits of his creatures. -herefore( way( and straightway forgetteth what manner of man he my belo ed brethren( let e ery man be swift to hear( slow was. But whoso looketh into the per ect la' o liberty& to speak( slow to wrath@ 2or the wrath of man worketh and continueth therein( he being not a forgetful hearer( not the righteousness of =od. -herefore lay apart all but a doer of the work( this man shall be blessed in his filthiness and superfluity of naughtiness( and receive 'ith deed. 1:-)/ Bh" do "ou look at the speck of sawdust in mee!ness the engra ted 'ord& which is able to sa e your souls. "our brother?s e"e ... The prime e%ample of what we are to pra" for was gi en <aul and $ames had similar messages about double to us b" Feshua. He pra"ed for us to become one (a unit" standards: ) Hebrew: echad' with the *ather( as He is echad with the Ro&ans 2721-2% - Thou therefore which teachest *ather: another( teachest thou not thyself0 thou that preachest a Co#n 1+72/-217 "either pray 4 for these alone( but man should not steal( dost thou steal0 Thou that sayest a for them also which shall belie e on me through man should not commit adultery( dost thou commit their word5 That they all may be one5 as thou( adultery0 thou that abhorrest idols( dost thou commit 2ather( art in me( and 4 in thee( that they also may sacrilege0 Thou that makest thy boast of the law( through be one in us@ that the world may belie e that thou breaking the law dishonourest thou =od0 hast sent me. 1nd the glory which thou ga est me Ca&es 271-) - My brethren( ha e not the faith of our 3ord 4 ha e gi en them5 that they may be one( e en as !esus $hrist( the 3ord of glory( with respect of persons. we are one@ 4 in them( and thou in me( that they 2or if there come unto your assembly a man with a gold may be made perfect in one5 and that the world ring( in goodly apparel( and there come in also a poor may know that thou hast sent me( and hast lo ed man in ile raiment5 1nd ye ha e respect to him that them( as thou hast lo ed me. 2ather( 4 will that weareth the gay clothing( and say unto him( Sit thou here they also( whom thou hast gi en me( be with me in a good place5 and say to the poor( Stand thou there( or where 4 am5 that they may behold my glory( which sit here under my footstool@ 1re ye not then partial in thou hast gi en me@ for thou lo edst me before the yoursel es( and are become 6udges of e il thoughts0

foundation of the world. < righteous 2ather( the Ro&ans 272%-2) - Thou that makest thy boast of world hath not known thee@ but 4 ha e known thee( the law( through breaking the law dishonourest and these ha e known that thou hast sent me. 1nd thou =od0 2or the name of =od is blasphemed 4 ha e declared unto them thy name( and will among the =entiles through you( as it is written. declare it@ that the lo e wherewith thou hast lo ed Ca&es 27+-1/ - Do not they blaspheme that worthy name me may be in them( and 4 in them. by the which ye are called0

1:+, 9o to others what "ou would ha e them do to "ou ...

1:+- Enter "e in at the strait gate

The Iuestion at this point is( DHas God indicated to us which the straight and correct gate is( and what the broad This time Feshua is directl" Iuoting Hillel( the wa"s of destruction are )) or do we simpl" pick what grandfather of Gamliel( who taught <aul: sounds good to usJD Bab<lonian Tal&!d" (#abat %1a - -hat is hateful to 8f course the answer is that He has gi en us the Torah as you( do it not unto others -- this is the entire Torah( and our guideline to define sin( how to li e( how to sanctif" the rest is commentary. (Fes( we can actuall" thank the <harisees for the DGolden oursel es( and how to learn more of Him. 1:+0 Fe shall know them b" their fruits RuleD that we all teach our childrenT! Bhat are these DfruitD we shall know them b"J The" are 1:+, ... for this is the law and the prophets. certainl" not Dmiraculous manifestations(D as Satan and Feshua does not sa"( Dfor this replaces the 5aw and the <rophets.D He clearl" said that He did not come to do that his angels can and do perform miracles as God allows. (Matthew /:+1),+!. He is summari&ing His teachings that 7or are the fruits simpl" Dgood resultsD such as healed marriages( release from addictions( etc. E en secular( the whole of Torah is gi en for the good of man ) to establish and impro e His relationship with God and with pagan and atheistic groups and cults can and do get good results. his fellow man. 't is b" learning and following God?s The ke" here is that the fruits are coming from Dthe tree.D Torah that we Ddo what is right unto others.D Bhat is the treeJ 'n $udaism the Torah is called the Tree $ames had a similar wa" of summari&ing what true faith of 5ife. =s mentioned in our notes to chapter -( the phrase is: Ca&es 172+ - %ure religion and undefiled before =od and Dto bring forth fruitD in a Hebraic spiritual conte%t( refers to deeper spiritual insight and teachings. the 2ather is this( To isit the fatherless and widows in The Iuestion is( are the fruits (teachings! true to the their affliction( and to keep himself unspotted from the Torah( or are the" in opposition to it( as Feshua warned world. about at the beginning of this sermonJ (/:+1),4! =s with $ames brings together se eral of these points in one an" good teacher( Feshua is Dclosing the loopD to his section of his letter. He reiterates the idea of Ddo unto others(D but sa"s that if "ou show fa oritism "ou sin. He argument( summari&ing with what He began with. This is then states that "ou cannot pick and choose what parts of e%pounded on (with a warning! in the ne%t section: the Torah (the Dro"al lawD! "ou feel like keeping( as it is a 1:,+),3 7ot e er" one that saith unto me( 5ord( unit": 5ord ... Ca&es 27,-12 - 4f ye fulfil the royal law according to the These erses ha e often been used b" some groups to scripture( Thou shalt lo e thy neighbour as thyself( ye do point a finger at other DapostateD or Dmore liberalD groups well@ But if ye ha e respect to persons( ye commit sin( and who Dclaim the name of ;hrist.D But what is Feshua?s are con inced of the law as transgressors. 2or whosoe er criteria for those who fall into this groupJ shall keep the whole law( and yet offend in one point( he =t the beginning of this midrash (Matthew /:+1),4!( is guilty of all. 2or he that said( Do not commit adultery( Feshua had gi en three e%amples to make a point about said also( Do not kill. "ow if thou commit no adultery( yet Torah still being in effect. if thou kill( thou art become a transgressor of the law. So +. He did not come to do awa" with the Torah speak ye( and so do( as they that shall be 6udged by the ,. This included e en the tiniest part (Aot and tittle! law of liberty. of the Torah <aul and $ames agree that knowing the Torah is not -. Those who taught otherwise would be Dleast in the enough ) we are to 98 the Torah: #ingdomD Ro&ans 271% - 2or not the hearers of the law are 6ust Here at the conclusion of His midrash( He again shows in before =od( but the doers of the law shall be 6ustified. three different wa"s( who falls in this categor" of those( Ca&es 1722 - But be ye doers of the word( and not DHe does not know.D hearers only( decei ing your own sel es. He describes them as follows: <aul and $ames also state that wilfull" iolating the Torah is tantamount to blaspheming God:

6att#ew +721 - "ot e ery one that saith unto me( 3ord( 3ord( shall enter into the kingdom of hea en5 but he that doeth the 'ill o my (ather which is in hea en. 6att#ew +72% - 1nd then will 4 profess unto them( 4 ne er knew you@ depart from me( ye that 'or! ini)uity* 6att#ew +721 - 1nd e ery one that heareth these sayings o mine& and doeth them not( shall be likened unto a foolish man( which built his house upon the sand@ Regarding the first( Matthew 1:,+)) =t the time Feshua spoke( where was the *ather?s will to be foundJ 8nl" in the Torah (and its e%tension through the rest of the Tenakh!. ;oncerning( what He ne%t sa"s in erse ,- )) How is iniIuit" (sin! defined e en in the D7ew TestamentJD 't is the breaking of Torah: 1 Co#n %7) - -hosoe er committeth sin transgresseth also the law@ for sin is the transgression of the law. The word for DiniIuit"D in erse ,- is Dlawlessness(D from the Greek anomia. Feshua clearl" states that those who practice lawlessness will not enter into His kingdom. Bhat DlawD are these people iolating with their DlawlessnessJD =s it has been clearl" shown( the conte%t of Matthew /:+1 through 1:,3 is that of Dreligious lawD ) the Torah. 5astl"( in erse ,0( when Feshua( sa"s( "these sayings of mine(" He is in no wa" stating that DHis commandmentsD now replace those of the *ather?s. Such a statement would immediatel" disIualif" Him as being the Messiah. Fet( this doctrine (usuall" in a roundabout wa"! is taught in man" places toda".Feshua?s sa"ings are those of the *ather ) the" are 8ne. 'f "ou ha e heard Him "ou ha e heard the *ather( and ice) ersa. He makes this clear throughout all four gospel accounts. <aul also reminds us that this does not change for belie ers in Messiah. The Torah remains: Ro&ans %7%1 - Do we then make oid the law through faith0 =od forbid@ yea( we establish the law.

in His own name. The Dauthorit"D He has( stems from the fact that He I( the Torah in the flesh )) as $ohn?s Gospel sa"s in its Hebrew conte%t: ;ro& Co#n 1 - 4n the beginning was the Torah( and the Torah was with =od and the Torah was =od. He was with =od in the beginning. Through him all things were made ... 4n him was life and that life was the light of men ... 1nd the Torah became flesh and made his dwelling among us. =t the time $ohn wrote this( the term DBordD was eIuated both with God and with the Torah. 'n fact the last book of the Torah( is called De arim (9euteronom"! and means Dwords.D
+. The name D$amesD is a ;hristian supplantation. The actual name in the Greek te%t is $acob( from the Hebrew DFa?aco .D The name D$amesD was most likel" added at the time the D#ing $amesD Bible was created.

Section ''' ) Messiah?s Miracles

6att#ew ,71 - -7%,
"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

Matthew 2:+)-. Dlast !pdate7 *-21-//F

S:B$E;TS: D5epros"D ersus Dt&arrat(D the centurion and gentiles in $udaism( ;hildren of the #ingdom( demonic acti it"( Dlet the dead bur" their dead(D demons challenging Feshua.

1:,0 e er" one that heareth these sa"ings of mine( and doeth them not ...

Matthew 3:+)-2 Dlast !pdate7 *-2--//F

S:B$E;TS: Son of Man( D' will ha e merc" and not sacrifice(D disciples of $ohn( new wine in old wineskins( ;ould Feshua become rituall" uncleanJ( DSee that no man know it(D Bhat is Dthe Gospel messageJD( sheep ha ing no shepherd.

Feshua concludes His midrash about the Torah (that began in Matthew /:+1),4! with a warning to those listening. His words about the house being knocked down( mirror those found in the Talmud( which eIuates "these sayings of mine(" to the Torah: 6att#ew ,71-%) Bab<lonian Tal&!d" :'ot %71+ - <ne who studies >eshua/s Miracles 5ast :pdated /6,0644 Torah but does not do good deeds is likened to one who CH:PT8R ,71-%) T80T7 builds with a foundation of straw( so that e en a minor Bhen he was come down from the mountain( great flow of water will destroy it. multitudes followed him. =nd( behold( there came a leper

1:,2),3 *or he taught them as one ha ing authorit"

Feshua is teaching and making definiti e rulings on the Torah. Rabbis in His da" would t"picall" teach Din the name ofD of another Rabbi who preceded them )) e en if the other Rabbi was long since deceased. Feshua taught

and worshipped him( sa"ing( 5ord( if thou wilt( thou canst make me clean. =nd $esus put forth his hand( and touched him( sa"ing( ' willE be thou clean. =nd immediatel" his lepros" was cleansed. =nd $esus saith unto him( See thou tell no manE but go th" wa"( shew th"self to the priest( and offer the gift that Moses commanded( for a testimon" unto them. =nd when $esus was entered into ;apernaum( there

This is a er" significant section of Scripture( the meaning of which is howe er( is missed in modern Bible commentaries. Man" Bibles cross reference this section to 5e iticus chapter +- and +. and what the" call the Dlaws regarding lepros".D =lthough the link to 5e iticus is correct( the common interpretation of the ailment being Dlepros"D is incorrect. *or instance( the =ene a Study Bible e en has a caption in chapter +. entitled( DThe 5aw ;oncerning 5eprous Houses.D 8f course the idea of a house ha ing lepros" is absurd. The te%t of 5e iticus clearl" shows this is not the disease of lepros": 7one of the ph"sical skin conditions described are those of lepros" The method of e%amination and treatment is not that for lepros" 5epros" does not appear on clothing and walls of homes The affliction spoke of in 5e iticus is known in $ewish Bibles as t,arrat. (The first two letters are pronounced like the double & in Dpi&&a.D! Scripture shows that this was a specific disease inflicted directl" b" God Himself( for hidden sin among the people. 't is taught in $udaism that t&arrat was directl" associated with the sin of lashan hara (an e il tongue!. This was when people would speak e il of others( behind their backs. 'n the book of 7umbers( chapter +,( we see Moses own sister( Miriam( afflicted with t&arrat when she spoke against Moses. 8nl" God could gi e and take awa" the affliction of T&arret. 8nl" God knew of the hidden sin and also if the sinner was trul" repentant in their heart. The disease would go awa" onl" upon true repentance. God ga e the priests specific instructions on recogni&ing both the appearance and disappearance of t&arrat. :pon it subsiding( it was recogni&ed that the sinner had been forgi en b" God( and the" would then ha e certain steps to take prior to be allowed to reenter the communit". 'f the man approaching Feshua in these erses is indeed afflicted with t&arrat (and b" Feshua?s instructions to him( it would appear so!( then we ha e a significant proof te%t for His deit". *or Feshua to remo e t&arrat from a man( was e en more significant that other t"pes of diseases( as t&arrat could onl" be remo ed b" God. =nother point to note in this section is that Feshua commanded the man not to tell an"one but to inform the priests. =s alread" mentioned( He was following Torah b" instructing the man to go see the priest. = Iuestion to consider is: Bh" does Feshua (here and later on as well! tell people not to spread the word of His miraclesJ Be will address this in the ne%t section of this stud". 2:+ =nd( behold( there came a leper ... shew th"self Going back to the subAect of Dt&arrat.D There is another interesting stor" in the D7ew TestamentD that seems to be to the priest related to this sin)related condition. 8ne could ask( DBho

came unto him a centurion( beseeching him( =nd sa"ing( 5ord( m" ser ant lieth at home sick of the pals"( grie ousl" tormented. =nd $esus saith unto him( ' will come and heal him. The centurion answered and said( 5ord( ' am not worth" that thou shouldest come under m" roof: but speak the word onl"( and m" ser ant shall be healed. *or ' am a man under authorit"( ha ing soldiers under me: and ' sa" to this man( Go( and he goethE and to another( ;ome( and he comethE and to m" ser ant( 9o this( and he doeth it. Bhen $esus heard it( he mar elled( and said to them that followed( Oeril" ' sa" unto "ou( ' ha e not found so great faith( no( not in 'srael. =nd ' sa" unto "ou( That man" shall come from the east and west( and shall sit down with =braham( and 'saac( and $acob( in the kingdom of hea en. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. =nd $esus said unto the centurion( Go th" wa"E and as thou hast belie ed( so be it done unto thee. =nd his ser ant was healed in the selfsame hour. =nd when $esus was come into <eter?s house( he saw his wife?s mother laid( and sick of a fe er. =nd he touched her hand( and the fe er left her: and she arose( and ministered unto them. Bhen the e en was come( the" brought unto him man" that were possessed with de ils: and he cast out the spirits with his word( and healed all that were sick: That it might be fulfilled which was spoken b" Esaias the prophet( sa"ing( Himself took our infirmities( and bare our sicknesses. 7ow when $esus saw great multitudes about him( he ga e commandment to depart unto the other side. =nd a certain scribe came( and said unto him( Master( ' will follow thee whithersoe er thou goest. =nd $esus saith unto him( The fo%es ha e holes( and the birds of the air ha e nestsE but the Son of man hath not where to la" his head. =nd another of his disciples said unto him( 5ord( suffer me first to go and bur" m" father. But $esus said unto him( *ollow meE and let the dead bur" their dead. =nd when he was entered into a ship( his disciples followed him. =nd( behold( there arose a great tempest in the sea( insomuch that the ship was co ered with the wa es: but he was asleep. =nd his disciples came to him( and awoke him( sa"ing( 5ord( sa e us: we perish. =nd he saith unto them( Bh" are "e fearful( 8 "e of little faithJ Then he arose( and rebuked the winds and the seaE and there was a great calm. But the men mar elled( sa"ing( Bhat manner of man is this( that e en the winds and the sea obe" himT =nd when he was come to the other side into the countr" of the Gergesenes( there met him two possessed with de ils( coming out of the tombs( e%ceeding fierce( so that no man might pass b" that wa". =nd( behold( the" cried out( sa"ing( Bhat ha e we to do with thee( $esus( thou Son of GodJ art thou come hither to torment us before the timeJ =nd there was a good wa" off from them an herd of man" swine feeding. So the de ils besought him( sa"ing( 'f thou cast us out( suffer us to go awa" into the herd of swine. =nd he said unto them( Go. =nd when the" were come out( the" went into the herd of swine: and( behold( the whole herd of swine ran iolentl" down a steep place into the sea( and perished in the waters. =nd the" that kept them fled( and went their wa"s into the cit"( and told e er" thing( and what was befallen to the possessed of the de ils. =nd( behold( the whole cit" came out to meet $esus: and when the" saw him( the" besought him that he would depart out of their coasts.

more than an"one else( was speaking lashan hara against the Messiah and his followersJ This was Sha?ul (<aul6Saul!( of course. 'n =cts chapter 3( we read of <aul?s encounter with Feshua. He is stricken with an ailment that blinds him. The details of this affliction are gi en when it comes to an end: :cts -71, - 1nd immediately there fell from his eyes as it had been scales@ and he recei ed sight forthwith( and arose( and was bapti,ed. The Greek word for Dlepros"D as found in the D7ew TestamentD is lepra( from the root lepis( meaning a flake or scale. (Strongs P-4+.( -4+-!. This is the word used to describe the DscalesD that <aul recei ed on his Droad to 9amascus.D 't is also the word used to describe the man healed b" Feshua in erses 2:+).. Thus( an argument could be made that <aul was stricken with T&arrat( which was healed through his encounter with Feshua. Bhile we are on the subAect of <aul?s Dcon ersionD (as some call it!( it is important to note that <aul did not lose all of the knowledge he had acIuired in his training as a <harisee. His problem was the same as he would later note concerning his fellow <harisees: Ro&ans 1/72 - 2or 4 bear them record that they ha e a ,eal of =od( but not according to knowledge The word "knowledge" is epignosis (Strongs P+3,,! meaning to ha e full discernment. <aul( like the other <harisees( had abundant understanding of the Scriptures. (The" had DknowledgeD in this sense.! Howe er( it reIuired the illumination of God?s Spirit to take that understanding and turn it into wisdom )) the wisdom that then showed him that Feshua was the goal of the Torah. Be will co er this in detail in our upcoming Romans stud".

relationship to Torah and the faith of 'srael. 'n fact( those who claim to be of the faith of God are warned about separating themsel es from God?s Sabbath and 'srael?s co enant ) the Torah: Isaia# *171-+ - Thus saith the 3<)D( 7eep ye 6udgment( and do 6ustice@ for my sal ation is near to come( and my righteousness to be re ealed. Blessed is the man that doeth this( and the son of man that layeth hold on it5 that keepeth the sabbath from polluting it( and keepeth his hand from doing any e il. "either let the son of the stranger( that hath 6oined himself to the 3<)D( speak( saying( The 3<)D hath utterly separated me from his people@ neither let the eunuch say( Behold( 4 am a dry tree. 2or thus saith the 3<)D unto the eunuchs that keep my sabbaths( and choose the things that please me( and take hold of my co enant5 ; en unto them will 4 gi e in mine house and within my walls a place and a name better than of sons and of daughters@ 4 will gi e them an e erlasting name( that shall not be cut off. 1lso the sons of the stranger( that 6oin themsel es to the 3<)D( to ser e him( and to lo e the name of the 3<)D( to be his ser ants( e ery one that keepeth the sabbath from polluting it( and taketh hold of my co enant5 ; en them will 4 bring to my holy mountain( and make them 6oyful in my house of prayer@ their burnt offerings and their sacrifices shall be accepted upon mine altar5 for mine house shall be called an house of prayer for all people. Scripture is clear that at the end of da"s it will be gentiles that come into the faith of 'srael( and its Messiah( Feshua )) 78T $ews entering into some gentile DchurchD that has replaced the faith God established with 'srael: 2:/ ... there came unto him a centurion The centurion clearl" knew the Torah and $ewish culture ?ec#aria# ,72% - Thus saith the 58R9 of hostsE 'n those to recogni&e that Feshua was the Messiah. Man" gentiles da"s it shall come to pass( that ten men shall take hold out of all languages of the nations( e en shall take hold of the of that da" were attracted to the faith of 'srael. 'n skirt of him that is a $ew( sa"ing( Be will go with "ou: for Scripture and other writings( we see gentiles in arious stages of practice and growth in the faith of 'srael. Some we #a'e #eard t#at =od is wit# <o!5 Isaia# *)72"% - Enlarge the place of th" tent( and let them were known as "=od-fearers(" who acknowledged that stretch forth the curtains of thine habitations: spare not( the God of 'srael was the one true God( and followed some of the Torah commandments. The" would not be on lengthen th" cords( and strengthen th" stakesE *or thou shalt break forth on the right hand and on the leftE and t#< an acti e path of con ersion. 8thers would be acti el" learning and taking on more of the Torah( with the intent seed s#all in#erit t#e =entiles" and make the desolate cities to be inhabited. of full con ersion. The issue of the necessit" of con ersion (taking on all of Deterono&< %27)% - ReAoice( 8 "e nations( wit# #is people: for he will a enge the blood of his ser ants( and the Torah! for gentiles coming to faith in Feshua would will render engeance to his ad ersaries( and will be become a point of discussion in the earl" Messianic communit" as we see in the fifteenth chapter of the book merciful unto his land( and to his people. 2:+, ... But the children of the kingdom shall be of =cts as well as in some of <aul?s writings. =lthough con ersion to $udaism and taking on all of the cast out Torah is not a prereIuisite to faith for gentiles( God =lthough man" $ews reAected Feshua at that time and makes it clear that gentiles ha e and will alwa"s ha e a throughout histor"( <aul (in Romans( chapters 3 through

++!( warns gentiles( not to boast againt the natural branches (the $ews! as God can easil" cast out the gentiles to put them back in. =s <aul teaches in Romans( there is alwa"s a remnant of faithful $ews( and in the end( all of 'srael will be sa ed. This subAect will be dealt with e%tensi el" in our Romans stud".

2:+0 ... the" brought unto him man" that were possessed with de ils
There are moments in histor" when significant spiritual acti it" occurs. Bhen Moses was born( there were miraculous e ents and an increase of demonic acti it" )) much of it geared to killing Moses. The same occured Aust prior to the arri al of Feshua. This is seen no" onl" in the Gospels( but also in the te%t of the 9ead Sea Scrolls. The book of Re elation paints the same picture occuring prior to the return of the Messiah( in the period of time known as Dthe Great Tribulation.D

2:,, ... let the dead bur" their dead

The man?s father was not dead "et. The reIuest to Dbur" the fatherD was a Hebrew idiom meaning( D5et me take care of all the affairs of m" famil".D Howe er( God reIuired an instantaneous response. The #ingdom offer was present with Feshua. =n"one placing the ph"sical cares of this world ahead of the spiritual concerns of God was not worth" to take part in the latter.

2:,0 ... Then he arose( and rebuked the winds and the sea
There is an interesting section found at Mumran( in a fragment that deals with a priest that is to appear in the future( whose righteousness brings light to his generation( but who also arouses fierce opposition (+!: )B*)1 - The hid&den mysteries' he shall re eal &...' &for the one' who does not understand he shall write &...' the =reat Sea shall be ?uiet because of him. =lthough a literal)le el connection can clearl" be made to Dthe sea being made Iuiet(D this terminolog" (the DseaD! is rooted in deep $ewish m"stical teachings regarding the end times. Be will address this o er the summer in our Re elation Stud".

2:,3 ... art thou come hither to torment us before the timeJ
E en the demons know their time is limited. Howe er( the" were also aware that the #ingdom offer had not "et been accepted( and thus Dcorrectl" challengedD Feshua.
+. The Dead Sea Scrolls a "ew Translation( Bise( =begg and ;ook( +330( HarperSan*rancisco( p. ,04.

6att#ew -71-%,
>eshua/s Miracles 5ast :pdated /6-4644
CH:PT8R -71-%, T80T7
=nd he entered into a ship( and passed o er( and came into his own cit". =nd( behold( the" brought to him a man sick of the pals"( l"ing on a bed: and $esus seeing their faith said

unto the sick of the pals"E Son( be of good cheerE th" sins be forgi en thee. =nd( behold( certain of the scribes said within themsel es( This man blasphemeth. =nd $esus knowing their thoughts said( Bherefore think "e e il in "our heartsJ *or whether is easier( to sa"( Th" sins be forgi en theeE or to sa"( =rise( and walkJ But that "e ma" know that the Son of man hath power on earth to forgi e sins( (then saith he to the sick of the pals"(! =rise( take up th" bed( and go unto thine house. =nd he arose( and departed to his house. But when the multitudes saw it( the" mar elled( and glorified God( which had gi en such power unto men. =nd as $esus passed forth from thence( he saw a man( named Matthew( sitting at the receipt of custom: and he saith unto him( *ollow me. =nd he arose( and followed him. =nd it came to pass( as $esus sat at meat in the house( behold( man" publicans and sinners came and sat down with him and his disciples. =nd when the <harisees saw it( the" said unto his disciples( Bh" eateth "our Master with publicans and sinnersJ But when $esus heard that( he said unto them( The" that be whole need not a ph"sician( but the" that are sick. But go "e and learn what that meaneth( ' will ha e merc"( and not sacrifice: for ' am not come to call the righteous( but sinners to repentance. Then came to him the disciples of $ohn( sa"ing( Bh" do we and the <harisees fast oft( but th" disciples fast notJ =nd $esus said unto them( ;an the children of the bridechamber mourn( as long as the bridegroom is with themJ but the da"s will come( when the bridegroom shall be taken from them( and then shall the" fast. 7o man putteth a piece of new cloth unto an old garment( for that which is put in to fill it up taketh from the garment( and the rent is made worse. 7either do men put new wine into old bottles: else the bottles break( and the wine runneth out( and the bottles perish: but the" put new wine into new bottles( and both are preser ed. Bhile he spake these things unto them( behold( there came a certain ruler( and worshipped him( sa"ing( M" daughter is e en now dead: but come and la" th" hand upon her( and she shall li e. =nd $esus arose( and followed him( and so did his disciples. =nd( behold( a woman( which was diseased with an issue of blood twel e "ears( came behind him( and touched the hem of his garment: *or she said within herself( 'f ' ma" but touch his garment( ' shall be whole. But $esus turned him about( and when he saw her( he said( 9aughter( be of good comfortE th" faith hath made thee whole. =nd the woman was made whole from that hour. =nd when $esus came into the ruler?s house( and saw the minstrels and the people making a noise( He said unto them( Gi e place: for the maid is not dead( but sleepeth. =nd the" laughed him to scorn. But when the people were put forth( he went in( and took her b" the hand( and the maid arose. =nd the fame hereof went abroad into all that land. =nd when $esus departed thence( two blind men followed him( cr"ing( and sa"ing( Thou son of 9a id( ha e merc" on us. =nd when he was come into the house( the blind men came to him: and $esus saith unto them( Belie e "e that ' am able to do thisJ The" said unto him( Fea( 5ord. Then touched he their e"es( sa"ing( =ccording to "our faith be it unto "ou. =nd their e"es were openedE and $esus straitl" charged them( sa"ing( See that no man know it. But the"( when the" were departed( spread abroad his fame in all that countr". =s the" went out( behold( the" brought to him a dumb man possessed with a de il. =nd when the de il was cast out( the dumb spake: and the multitudes mar elled( sa"ing( 't was ne er so seen in 'srael. But the <harisees said( He casteth out de ils through the prince of the de ils. =nd $esus went about all the cities

and illages( teaching in their s"nagogues( and preaching the gospel of the kingdom( and healing e er" sickness and e er" disease among the people. But when he saw the multitudes( he was mo ed with compassion on them( because the" fainted( and were scattered abroad( as sheep ha ing no shepherd. Then saith he unto his disciples( The har est trul" is plenteous( but the labourers are fewE <ra" "e therefore the 5ord of the har est( that he will send forth labourers into his har est.

3:+- ... go "e and learn what that meaneth( ' will ha e merc"( and not sacrifice
This is an important section. Here( a group of <harisees is critical of Feshua for associating with those whom the" consider to be sinners. Feshua responds b" gi es these <harisees a direct command to go Dlearn something.D 5ater( in Matthew +,:1( we see Feshua will critici&e them again( for not doing as He told them to do here. Feshua?s instruction to them is a Iuote from the prophet 'saiah. The conte%t in 'saiah?s original message and that of Feshua?s is similar. 'n each case "ou had people Dgoing through the motionsD of the instructions God ga e in His Torah. Bhat Feshua is telling these <harisees is that their reliance on performing God?s commands( although absolutel" part of their faith( was secondar" to what God wants first )) a trusting relationship with Him. 'n no wa" does this mean the Torah is not to be followed. Rather( the message here is that( Aust as faith without works is dead ($ames( chapters + and ,!( the same goes for works without faith. This is the message God has gi en his chosen people throughout the Bible: Isaia# 1)71 - But we are all as an unclean thing( and all our righteousnesses are as filthy rags5 and we all do fade as a leaf5 and our ini?uities( like the wind( ha e taken us away. Ro&ans 272,-2- - 2or he is not a !ew( which is one outwardly5 neither is that circumcision( which is outward in the flesh@ But he is a !ew( which is one inwardly5 and circumcision is that of the heart( in the spirit( and not in the letter5 whose praise is not of men( but of =od. Hebrews )72 - 2or unto us was the gospel preached( as well as unto them@ but the word preached did not profit them( not being mi+ed with faith in them that heard it. 'f these <harisees had gone back to learn what 'saiah was talking about( the" would ha e seen that the" were Aust as much in Dneed of a ph"sicianD as these other people were. 8ne could sa" that their Dlegalistic iewD of the Torah made them more in need of Feshua than the people the" were critici&ing. 't is e ident to most that these <harisees were outwardl" performing the commandments of God but lacked the humilit" and trust God desired. This caused them to not recogni&e Feshua for who He was. The" made themsel es Dblind.D 't should be noted howe er( that there is a Dflip sideD to this situation that is pre alent toda". =n"one claiming to Dbelie e in the Messiah(D but who reAects the Torah as God?s instruction( (i.e.( Dwe?re not under the 5awD! is no better off than these <harisees. Fou cannot separate the DTorah in the fleshD from the Torah of Scripture. Feshua said so (Matthew /:+1),+( 1:,+),3!( <aul said so (Romans ,:+-( -:-+! and $ames said so ($ames( chapters + and ,!.

Matthew $hapter Q is an important section( whose main lesson is largely o erlooked. Here we find the "definition" of what the "=ospel message" is. $ontrary to what some teach( the "=ospel message" is not the "death( burial and resurrection of the Messiah." 4t can/t be that( as we ha e >eshua Himself( "preaching the =ospel" in this chapter and He is still ali e. 1dd to that the fact that His disciples also preach the =ospel while He is ali e( and that in Hebrews D@K we are told the =ospel was preached to the children of 4srael with Moses in the wilderness. !ust what is "the =ospel message" then0

3:+ DSon of ManD

'n this conte%t( Dson of ManD is a Messianic term found in the Tenakh and numerous Hebrew sources including: Daniel +71% - 4 saw in the night isions( and( behold( one like the Son of man came with the clouds of hea en( and came to the 1ncient of days( and they brought him near before him. Tal&!d - 6as5 (an#edrin -,a ) ). 1le+andri said@ ). !oshua b. 3e i pointed out a contradiction. it is written( in its time 8will the Messiah come9( whilst it is also written( 4 8the 3ord9 will hasten itA R if they are worthy( 4 will hasten it@ if not( 8he will come9 at the due time. ). 1le+andri said@ ). !oshua opposed two erses@ it is written( 1nd behold( one like the son of man came with the clouds of hea en whilst 8elsewhere9 it is written( 8behold( thy king cometh unto thee . . . 9 lowly( and riding upon an assA (oncino ?o#ar" Beres#it#" (ection 1" Pa e 1)*b N1nd( behold( there came with the clouds of hea en one like unto a son of manO &Dan. B44( EI'( alluding to the Messiah( concerning whom it is also written@ N1nd in the days of those kings shall the =od of hea en set up a kingdom( etc.O &4bid. 44( DD'. 8noc# 09.III - 4n that hour was this Son of man in oked before the 3ord of spirits( and his name in the presence of the 1ncient of Days ... 4n his presence they shall fall( and not be raised up again5 nor shall there be any one to take them out of his hands( and to lift them up@ for they ha e denied the 3ord of spirits( and his Messiah.

3:++ ... Bh" eateth "our Master with publicans and sinnersJ 3:+, ... The" that be whole need not a ph"sician( but the" that are sick.

$ohn goes so far as to ha e said that if "ou claim to know God but don?t obe" His commandments (His Torah!( "ou are a liar and the truth is not in "ou (+ $ohn ,:-).!. 8f course this message goes against the o erwhelming consensus toda" )) Aust as it did in Feshua and 'saiah?s times.

3:+. the disciples of $ohn

Be know from Scripture that $ohn the Baptist was raised in the Bilderness area and had a following of his own (Matthew chapters - and ++( =cts +2:,/E +3:-!. 9isco eries in the 9ead Sea Scrolls ha e shown a er" Messianic)oriented communit" in the Bilderness( dating from about +44 B;E to +-/ ;E. These people included Essenes( a communit" that formed their own s"stem of sacrifices( due to corruption of Saducees. The latest research indicates that $ohn and his followers probabl" were a break)awa" group from the Essenes.

The connection between these items can now be seen as follows: new piece of cloth Q new wine Q fasting old garment Q old wineskin Q Messiah still present Bith these three e%amples( Feshua is simpl" stating that there is a proper time and place for e er"thing and this does not abrogate the Torah. The time while He (Elohim in the flesh! was walking among man( was a time for enAo"ment (old wine! and not fasting. (+! = similar situation occurs in chapter +,( when his disciples are again accused of breaking Torah (b" their picking and eating ears of corn!. =s we will see( Feshua will counter their argument in a similar fashion as He did in this chapter. There He cites e%amples from the Tenakh showing how the Torah allows (in fact commands! for certain actions under specific circumstances.

3:+. ... Bh" do we and the <harisees fast oft( but th" disciples fast notJ 3:+1 ... new cloth unto an old garment ... new wine into old bottles

3:,4 ... D'f ' ma" but touch his garmentD 3:,/ ... and took her b" the hand( and the maid arose.

= difficult Iuestion can be asked at this point. 9id Feshua become rituall" unclean b" either the woman Feshua?s statement of not placing new wine in old bottles touching His garment or b" Him touching the dead girlJ ('f she was indeed deadT! 8r was he not made unclean (b" (wineskins! is one of man" Scripture erses often taken an"thing! because of his 9eit"J This is a er" deep issue out of conte%t to support some group?s latest (non) and one that merits further stud". (*eel free to send "our Hebrew! doctrine. The proper interpretation of erse +1 thoughts in to Fasha7etT!. would seem to be in relation to erse +.( as it is part of 3:-4 See that no man know it Feshua?s answer to the Iuestion posed to Him b" $ohn?s Bh" did Feshua Dpla" downD who He wasJ 8ne thought followers about wh" His disciples were not fasting. is that He didn?t want the masses taking up arms against *asting was part of following the Torah and Feshua certainl" ne er broke the commandments. 7or would we Rome( as man" had the false idea that this would be a role e%pect His immediate followers to do so( "et the" seem to of the Messiah. be at this time. Feshua replies to this Iuestion using three 'n addition to this idea( looking back at the Hebrew Tenakh( we find the following: consecuti e and related images: Isaia# 17,-1% - 1lso 4 heard the oice of the 3ord( Fou don?t fast when the bridegroom is still with saying( -hom shall 4 send( and who will go for "ou ) onl" later. us0 Then said 4( Here am 45 send me. 1nd he said( Fou don?t put a new piece of cloth on an old =o( and tell this people( Hear ye indeed( but garment understand not5 and see ye indeed( but percei e Fou don?t put new wine in an old wineskin not. Make the heart of this people fat( and make There is a teaching in the Talmud that compares an their ears hea y( and shut their eyes5 lest they see e%perienced Torah teacher to a wineskin and his with their eyes( and hear with their ears( and knowledgeable teaching to Dold wine.D understand with their heart( and con ert( and be 6is#na :'ot# )72/ - ... he who learns from the young( healed. Then said 4( 3ord( how long0 1nd he unto what is he 8to be9 compared0 Fnto one who eats answered( Fntil the cities be wasted without unripe grapes( and drinks wine from his at5 and he who inhabitant( and the houses without man( and the learns from the old( unto what is he 8to be9 compared0 land be utterly desolate( 1nd the 3<)D ha e Fnto one who eats ripe grapes( and drinks old wine. ... remo ed men far away( and there be a great regard not the container but that which is therein@ there forsaking in the midst of the land. But yet in it is a new container full of old 8wine9( and an old shall be a tenth( and it shall return( and shall be 8container9 in which there is not e en new 8wine9. eaten@ as a teil tree( and as an oak( whose Feshua?s teachings were DoldD as the" were from God substance is in them( when they cast their lea es@ ($ohn 1:+0!( and therefore He is the old wineskin with old so the holy seed shall be the substance thereof. wine.

Feshua?s actions are in accordance to what God told the 6alac#i %71 - Behold( 4 will send my messenger( prophet 'saiah. The people in 'saiah?s time( Aust as in and he shall prepare the way before me@ and the Feshua?s time( had stra"ed from God. =s such( it was not 3<)D( whom ye seek( shall suddenly come to his for those who were haught" and arrogant to understand temple( e en the messenger of the co enant( whom who He trul" was. Those of a humble and contrite heart ye delight in@ behold( he shall come( saith the would recei e the message howe er. =s we will see later 3<)D of hosts. in this stud"( Feshua makes a similar statement regarding The book of Malachi closes with a reminder that God His parables( which He sa"s were not for all to does not change. 't also makes it clear that the end times understand. and arri al of the Messiah are linked to the keeping of the Torah: 3:-/ ... preaching the gospel of the kingdom =s pre iousl" mentioned( man" toda" belie e the Dgospel 6alac#i )71-1 ) 2or( behold( the day cometh( that shall burn as an o en5 and all the proud( yea( and all that do messageD is the death( burial and resurrection of the wickedly( shall be stubble@ and the day that cometh shall Messiah. This creates a conflict when faced with erses burn them up( saith the 3<)D of hosts( that it shall lea e such as this one( or Hebrews .:,( or other places where them neither root nor branch. But unto you that fear my the disciples are preaching Dthe gospelD before Feshua name shall the Sun of righteousness arise with healing in has died. To counter this( it is taught that the Dgospel of his wings5 and ye shall go forth( and grow up as cal es of the kingdomD is not the same as the Dgospel of the the stall. 1nd ye shall tread down the wicked5 for they Messiah?s death( burial and resurrection.D Scripture shall be ashes under the soles of your feet in the day that 4 doesn?t offer support for such a teaching howe er. shall do this( saith the 3<)D of hosts. Remember ye the =n alternati e e%planation is that there is one gospel message and it has ne er changed. 't was indeed gi en to la' o Moses my servant& 'hich I commanded unto him in +oreb or all Israel& 'ith the statutes and ,udgments* the Hebrews in Moses? time and preached b" Feshua Himself and his apostles. This DgospelD was DpicturedD in Behold( 4 will send you ;li6ah the prophet before the the commandments regarding the Fo el Fear( also called coming of the great and dreadful day of the 3<)D@ 1nd D$ubilees(D where e er" /4 "ears( debts were forgi en and he shall turn the heart of the fathers to the children( and the heart of the children to their fathers( lest 4 come and properties returned to their original owners. The Fo el smite the earth with a curse. Fear has hea " Messianic significance in $ewish +. See: Hermeneutics@ How to Fnderstand the Scriptures( $ames literature. The prophet 'saiah (chapter 0+! makes the Trimm( Societ" for the =d ancement of 7a&arene $udaism ) connection between the elements of the Fo el "ear www.na&arene.net commandment and their ultimate fulfillment b" the Messiah. The connection between the Fo el "ear and the Gospel ma" be found in our Re elation stud". 78TE: This is more ad anced material( and the student of this Matthew stud" would do well to e%amine it and return here. 6att#ew 1/71-127*/ $ust as the Fo el "ear brought freedom to capti es( "<T;@ The 7ing !ames ersion will be the primary te+t forgi eness of debts and a restoration of things to their original order( the Messianic kingdom will bring freedom( used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be forgi eness and a restoration of the the name of God( cited. The te+t of each chapter will be shown in full( 'srael and creation ) complete and e erlasting ph"sical followed by commentary on selected erses. 4n some and spiritual healing (Re elation ,+ and ,,!. The Ddeath( burial and resurrection of the MessiahD is not cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may the Gospel. Rather( it is God?s personal DsignetD on merit a great deal of study. Feshua confirming that He was6is the one bringing in what is called the D$ubilee releaseD )) the Dgood newsD or Matthew +4:+)., Dlast !pdate7 +-12-//F DgospelD from God. This will all come full" into place S:B$E;TS: 9isciples6=postles( unclean spirits( when the 7ew ;o enant is established in the Millennium. Go not into the wa" of the Gentiles( more tolerable for Sodom and Gomorrha( harmless as do es( 3:-0 ... as sheep ha ing no shepherd DconfessingD Feshua( brother shall deli er up the The shepherds of the people were the priesthood. $ust as brother to death( he that endureth to the end shall in the da"s of Malachi( the" had become corrupted( be sa ed( calling the master of the house lea ing the people without Godl" leadership. But as the Beel&ebub( he that taketh not his cross( He that prophet foretold( the true Shepherd( God?s Messiah( would findeth his life shall lose it. one da" come:

Section 'O ) Messiah?s Teachings

cause them to be put to death. =nd "e shall be hated of all men for name?s sake: but he that endureth to the end shall be sa ed. But S:B$E;TS: The two)Messiah concept( Go show m" when the" persecute "ou in this cit"( flee "e into another: for eril" ' $ohn these things( 'f "ou recei e it( he is EliAah( sa" unto "ou( Fe shall not ha e gone o er the cities of 'srael( till the DBisdom(D then began He to upbraid the cities( Son of man be come. The disciple is not abo e his master( nor the ser ant abo e his lord. 't is enough for the disciple that he be as his thou has hid things from the wise and prudent( master( and the ser ant as his lord. 'f the" ha e called the master of take m" "oke upon "ou. the house Beel&ebub( how much more shall the" call them of his Matthew +,:+),+ Dlast !pdate7 1-%/-//F householdJ *ear them not therefore: for there is nothing co ered( that S:B$E;TS: That which is not lawful to do upon shall not be re ealedE and hid( that shall not be known. Bhat ' tell "ou in darkness( that speak "e in light: and what "e hear in the ear( the sabbath( hierarch" of Torah principles( one that preach "e upon the housetops. =nd fear not them which kill the greater than the temple( the Son of man is 5ord e en of the Sabbath da"( the principle of Dtikkun(D bod"( but are not able to kill the soul: but rather fear him which is able to destro" both soul and bod" in hell. =re not two sparrows sold 's it lawful to heal on the sabbath da"s( the for a farthingJ and one of them shall not fall on the ground without meaning of 'saiah .,:+).. "our *ather. But the er" hairs of "our head are all numbered. *ear "e not therefore( "e are of more alue than man" sparrows. Bhosoe er Matthew +,:,,)/4 Dlast !pdate7 1-%/-//F therefore shall confess me before men( him will ' confess also before S:B$E;TS: ;asting out demons( spiritual m" *ather which is in hea en. But whosoe er shall den" me before Dwarfare(D demonic acti it"( spiritual Dbinding(D men( him will ' also den" before m" *ather which is in hea en. Think He that is not with Me is against Me( blasphem" not that ' am come to send peace on earth: ' came not to send peace( against the Hol" Ghost( wicked and adulterous but a sword. *or ' am come to set a man at ariance against his father( and the daughter against her mother( and the daughter in law against generations( unclean spirits going out and her mother in law. =nd a man?s foes shall be the" of his own returning( the will of the *ather. household. He that lo eth father or mother more than me is not worth" of me: and he that lo eth son or daughter more than me is not worth" of me. =nd he that taketh not his cross( and followeth after me( is not worth" of me. He that findeth his life shall lose it: and he >eshua/s Teachings 5ast :pdated 16+,644 that loseth his life for m" sake shall find it. He that recei eth "ou CH:PT8R 1/71-)2 T80T7 recei eth me( and he that recei eth me recei eth him that sent me. He =nd when he had called unto him his twel e disciples( he ga e them that recei eth a prophet in the name of a prophet shall recei e a power against unclean spirits( to cast them out( and to heal all manner prophet?s rewardE and he that recei eth a righteous man in the name of sickness and all manner of disease. 7ow the names of the twel e of a righteous man shall recei e a righteous man?s reward. =nd apostles are theseE The first( Simon( who is called <eter( and =ndrew whosoe er shall gi e to drink unto one of these little ones a cup of his brotherE $ames the son of Cebedee( and $ohn his brotherE <hilip( cold water onl" in the name of a disciple( eril" ' sa" unto "ou( he and BartholomewE Thomas( and Matthew the publicanE $ames the son shall in no wise lose his reward. of =lphaeus( and 5ebbaeus( whose surname was ThaddaeusE Simon +4:+ 9isciples6=postles the ;anaanite( and $udas 'scariot( who also betra"ed him. These twel e $esus sent forth( and commanded them( sa"ing( Go not into the These men became emissaries on behalf of the Messiah wa" of the Gentiles( and into an" cit" of the Samaritans enter "e not: and in the power of Messiah. The miracles the" were able But go rather to the lost sheep of the house of 'srael. =nd as "e go( to perform (as Feshua did! were continued e idence that preach( sa"ing( The kingdom of hea en is at hand. Heal the sick( the offer of the #ingdom of God was being offered. cleanse the lepers( raise the dead( cast out de ils: freel" "e ha e 8ne of the little mentioned facts about Feshua( is that He recei ed( freel" gi e. <ro ide neither gold( nor sil er( nor brass in was able to attract followers from all of the maAor "our purses( 7or scrip for "our Aourne"( neither two coats( neither religious groups within $udaism( man" of whom were shoes( nor "et sta es: for the workman is worth" of his meat. =nd usuall" at odds with each other. This included Essene into whatsoe er cit" or town "e shall enter( enIuire who in it is worth"E and there abide till "e go thence. =nd when "e come into an t"pes such as <eter and =ndrew (who were disciples of house( salute it. =nd if the house be worth"( let "our peace come $ohn!( Cealots (such as Simon and $udasJ!( and DoutcastsD upon it: but if it be not worth"( let "our peace return to "ou. =nd such as Matthew( who was an ta% collector working for whosoe er shall not recei e "ou( nor hear "our words( when "e depart out of that house or cit"( shake off the dust of "our feet. Oeril" Rome. <harisees were also a part of his following as seen b" <aul( 7icodemus and those mentioned in =cts +/ and ' sa" unto "ou( 't shall be more tolerable for the land of Sodom and Gomorrha in the da" of Audgment( than for that cit". Behold( ' send 5uke +-. "ou forth as sheep in the midst of wol es: be "e therefore wise as +4:+ ... power against unclean spirits serpents( and harmless as do es. But beware of men: for the" will The power against demons was( and remains( directl" deli er "ou up to the councils( and the" will scourge "ou in their s"nagoguesE =nd "e shall be brought before go ernors and kings for related to the ad ancement of God?s kingdom. Though it m" sake( for a testimon" against them and the Gentiles. But when ma" be possible to Dcast outD demons e en toda"( one the" deli er "ou up( take no thought how or what "e shall speak: for must carefull" consider the root( and ultimate result( of it shall be gi en "ou in that same hour what "e shall speak. *or it is this acti it". =s Feshua said earlier( not all those casting not "e that speak( but the Spirit of "our *ather which speaketh in "ou. out demons in His name( would be recogni&ed b" Him =nd the brother shall deli er up the brother to death( and the father (Matthew 1:+/),1!. the child: and the children shall rise up against their parents( and

Matthew ++:+)-4

Dlast !pdate7 1-2*-//F

6att#ew 1/71-)2

The criteria to Audge these things b" is this: Bhat is being promotedE Torah)obser ant faith in Feshua or some anti) Torah s"stem of belief that sa"s it is of GodJ The former ad ances the #ingdom( the latter is not the faith God established( and therefore is of darkness( not light. E en though it ma" completel" ha e the appearance of light( it is not the gospel of the true Feshua (, ;orinthians( chapter ++!.

whole( would not recei e the message of sal ation until after Feshua had died. God?s sal ation plan has alwa"s been and remains the same: Ro&ans 1711 - ... to the !ew first( and also to the gentiles

+4:1 The kingdom of hea en

D#ingdom of Hea enD and D#ingdom of GodD are interchangeable. 't was and still is common practice among $ews to refer to God in this fashion ) out of deep respect for the name of God. E en toda"( the term "HaShem(" meaning Dthe 7ameD is often used in place of DGod(D both in $ewish writings and con ersation.

+4:+ ... unclean spirits

Bhat?s with all this DdemonicD acti it" in the four GospelsJ There are se eral specific periods in histor" where a rise in demonic acti it" occured or will occur. Each of these coincides with a DbirthD of someone (or something! er" significant. Each period is also a time of God causing a great Dspiritual awakening.D The" are as follows: +. The birth of 1braham@ 'n chapter eight of the book of $asher (+! an account is gi en of the birth of =braham. Here we find 7imrod( who was ruling the known world( learning from his astrologers about the birth of a child born to Terah who would would usurp him and whose decendants would possess all the earth. Their attempts to kill the bab" =braham are thwarted b" God. ,. The birth of Moses@ 'n the beginning of the book of E%odus( a new <haraoh feels threatened b" the growing number of Hebrew sla es and orders the e%ecution of new born males. Moses miraculousl" sur i es. <haroah?s guidance comes from his own m"stics who later do spiritual battle with Moses. -. The births of !ohn the Baptist and >eshua the Messiah@ The Gospel of Matthew recounts the stor" of how Feshua escaped death at the hand of Herod?s decree. 9uring his lifetime we see Him and His apostles casting out man" demons. Bhat isn?t e%plained is how his cousin $ohn( onl" si% months "ounger than Him( sur i ed Herod?s massacre. There is an account in the <seudepigrapha( concerning $ohn being protected b" God throught this ordeal and thus ending up li ing in the wilderness( where he was Dtaken inD b" the communit" of people who li ed in that area and trained to be a priest. .. The return of >eshua@ The book of Re elation shows that the most ferocious period of demonic acti it" the world will ha e seen is "et to come )) it precedes the return of Feshua and is part of what is called the birthpangs of the Messiah.

+4:2 ... freel" "e ha e recei ed( freel" gi e

The benefit the apostles recei ed cannot be o erstated. The" had directl" recei ed the gift of the #ingdom from the Messiah Himself. The proof of their recei ing and gi ing the #ingdom is seen in erse +. N +/. These apostles recei e special recognition at the return of Messiah( as stated in the book of Re elation.Feshua mentions their special place in His m"stical pra"er of $ohn +1( where He ele ates them before the *ather( and also those who recei e their teachings.

+4:+.(+/ ... more tolerable for the land of Sodom and Gomorrha
Bh" is this soJ Because Sodom and Gomorrha did not ha e the witness of the Torah and the prophets and the Messiah?s own emmissaries. B" the time the apostles are witnessing to 'srael( the" ha e had the written Torah for some +-44 "ears. Feshua?s group of twel e are upholding the witness of the Torah and the prophets. The" are the Dthird witnessD to come to 'srael. How did so man" of them miss the fact that Feshua was the MessiahJ 6att#ew 117% - < ye hypocrites( ye can discern the face of the sky5 but can ye not discern the signs of the times0 <aul addressed what the problem of man" of his $ewish brethren was )) the" did not submit to God?s righteousness( as taught in the Torah( and sought their own. Bhen Feshua( who was6is the DgoalD or DaimD of the Torah arri ed( the" did not discern who He was. ;hapter +4 of <aul?s letter to the Romans e%plains this. :nfortunatel" ke" parts to this are mistranslated in all ;hristian te%ts( thus we suppl" the following from the !ewish "ew Testament for a pi otal erse: Ro&ans 1/7) - The goal at which the Torah aims is the Messiah ... (,! (= detailed stud" of this teaching will be presented in our Romans stud".!

+4:/)1 Go not into the wa" of the Gentiles ... the #ingdom of hea en is at hand

+4:+0 ... harmless as do es

Humilit" and obedience (to the point of accepting death!( The Messiah and the #ingdom of God were promised to regarding walking with God and teaching the Torah( is the the $ews. He is their li ing Torah. The" in turn are to be a theme of the balance of this chapter. The word for light to the world (Matthew /:+.)+0!. Gentiles( as a DharmlessD in erse +0( has the meaning of: unmi+ed(

pure as with metal or wine( without a mi+ture of guile. Bhat is the Dunmi%edD message the" are testif"ing toJ God?s Torah. The term DharmlessD is the same one that <aul uses in his letter to the <hilippians. 't is interesting that we see se eral of the same themes in <aul?s letters as we do in this chapter of Matthew. 'n <hilippians chapter ,( <aul speaks of obe"ing God?s Torah as part of "working out your sal ation." 7ote that the Torah6Tenakh is all that the" could be Dobe"ing(D and that not remaining pure to Torah was the onl" thing the" could rightfull" be DrebukedD for. This section (below! comes on the heels of the preceding erses (/)++! that describe Feshua recei ing His reward because He was faithful unto death. (See Matthew +4:,, below for what our standards are.! Here too( this same term (harmless( meaning Dunmi%edD! is associated with the Torah( called( "the word of life."@ P#illipians 2712-11 - -herefore( my belo ed( as ye ha e always obeyed( not as in my presence only( but now much more in my absence( 'or! out your o'n salvation 'ith ear and trembling* 2or it is =od which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings@ That ye may be blameless and harmless& the sons of =od( without rebuke( in the midst of a crooked and per erse nation( among whom ye shine as lights in the world5 Holding forth the 'ord o li e- that 4 may re6oice in the day of $hrist( that 4 ha e not run in ain( neither laboured in ain.

enemies will be the members of his household5 the face of the generation will be like the face of a dog( a son will not feel ashamed before his father. So upon whom is it for us to rely0 Fpon our father who is in hea en.

+4:,, ... but he that endureth to the end shall be sa ed.

There is no Done time fi%D in the $ewish iew of sal ation )) no teaching of( Dbelie e these things in "our heart and "ou?re sa ed for life.D Fou can willfull" turn awa" and be lost. 't should be noted that <aul does teach in se eral places that nothing can take you away from =od. Howe er( he is not addressing free will choice of turning awa" in an" of those erses. This did not change with Feshua or His disciples. Man" attempts are made b" certain groups (who do not understand the Hebrew interpretation of Scripture! to teach doctrines such as( Donce sa ed( alwa"s sa ed.D This spirituall" arrogant concept is alien to the $udaism of Feshua and goes against God?s Torah and the teaching of Feshua and His followers. Great feats of theological g"mnastics often occur when De%plaining awa"D the simple message of Torah)based erses such as these: Hebrews 17) - 2or it is impossible for those who were once enlightened( and ha e tasted of the hea enly gift( and were made partakers of the Holy =host( 1nd ha e tasted the good word of =od( and the powers of the world to come( 4f they shall fall away( to renew them again unto repentance5 seeing they crucify to themsel es the Son of =od afresh( and put him to an open shame. Ca&es *71--2/ ) Brethren( if any of you do err from the truth( and one con ert him5 3et him know( that he which con erteth the sinner from the error of his way shall sa e a soul from death( and shall hide a multitude of sins. (<aul did not take his sal ation as a Dsure thing.D See comments to erse +4:-3 below.!

+4:,+ ... brother shall deli er up the brother to death

The prophet Micah spoke of this in His da": 6ica# +71 ) 2or the son dishonoureth the father( the daughter riseth up against her mother( the daughter in law against her mother in law5 a man/s enemies are the men of his own house. The Talmud connects such famil" dislo"alt" to the time of Messiah: (oncino Tal&!d )-b ) 4n the footsteps of the messiah( insolence will increase and honour dwindle5 the ine will yield its fruit 8abundantly9 but wine will be dear5 the go ernment will turn to heresy and there will be none 8to offer them9 reproof5 the meeting-place 8of scholars9 will be used for immorality5 galilee will be destroyed( gablan desolated( and the dwellers on the frontier will go about 8begging9 from place to place without anyone to take pity on them5 the wisdom of the learned will degenerate( fearers of sin will be despised( and the truth will be lacking5 youths will put old men to shame( the old will stand up in the presence of the young( a son will re ile his father( a daughter will rise against her mother( a daughter-in-law against her mother-in-law( and a man/s

+4:,.(,/ ... 'f the" ha e called the master of the house Beel&ebub ...
Feshua goes as far to sa" that those persecuting the ones that follow Him (and therefore are correctl" following the Torah! will think that the" are the ones that are being true to God. 't is a tragic fact of the times we li e in( that those who are now coming to a Torah)based faith in Feshua( are being presecuted b" others who claim to be the DGod?s people.D The latter e en go as far as claiming that the modern da" return to Torah is actuall" of Satan and a sign of the end times. Beb sites and articles are now appearing( DwarningD people not to let themsel es be placed under the DbondageD of Dthe 5aw.D This topic will be addressed in detail in our Re elation stud" later this summer.

+4:,0 for there is nothing co ered( that shall not be Co#n 1272) . Berily( erily( 4 say unto you( ;+cept a corn of wheat fall into the ground and die( it abideth alone@ but re ealed
if it die( it bringeth forth much fruit. <aul taught the same about himself. He DlostD his life of tr"ing to gain sal ation through his own merit. =gain in this section( <aul makes clear that he does not take his sal ation for granted: P#ilippians %7%-1) - 2or we are the circumcision( which worship =od in the spirit( and re6oice in $hrist !esus( and ha e no confidence in the flesh. Though 4 might also ha e confidence in the flesh. 4f any other man thinketh that he +4:,2 =nd fear not them which kill the bod" ... This is a summation of this section ) not fearing death as hath whereof he might trust in the flesh( 4 more@ $ircumcised the eighth day( of the stock of 4srael( of the part of "our faith. +4:,3)-4 =re not two sparrows sold for a farthingJ tribe of Ben6amin( an Hebrew of the Hebrews5 as touching the law( a %harisee5 $oncerning ,eal( ... persecuting the church5 touching the righteousness which The conte%t here is that God?s concern for "ou is primaril" is in the law( blameless. But what things were gain to me( for "our soul( not "our ph"sical bod". Fou ma" in fact those 4 counted loss for $hrist. >ea doubtless( and 4 count suffer in this life( and die for "our faith. all things but loss for the e+cellency of the knowledge of 'n the book of Hebrews we are told the following: $hrist !esus my 3ord@ for whom 4 ha e suffered the loss Hebrews 117%* - ... and others were tortured( not of all things( and do count them but dung( that 4 may win accepting deli erance5 that they might obtain a better $hrist( 1nd be found in him( not ha ing mine own resurrection. righteousness( which is of the law( but that which is +4:-, Bhosoe er therefore shall confess me through the faith of $hrist( the righteousness which is of before men =od by faith@ That 4 may know him( and the power of his The word DconfessD is homologeo in the Greek (Strong?s resurrection( and the fellowship of his sufferings( being P-014!. This is a compound word deri ed from homou made conformable unto his death5 4f by any means 4 (meaning Dthe sameD or Dakin toD! and logos. The term might attain unto the resurrection of the dead. /ot as logos in its simplest meaning denotes Dsomething said.D though I had already attained& either 'ere already Be know howe er( that it also has to do with 9i ine per ect0 but 4 follow after( if that 4 may apprehend that for E%pression( such as we see in chapter + of $ohn?s gospel( which also 4 am apprehended of $hrist !esus. Brethren( I where Feshua is called the logos. count not mysel to have apprehended0 but this one thing Hence( to DconfessD Feshua is not simpl" a matter of 4 do( forgetting those things which are behind( and Dsa"ing the words(D but of identif"ing with who He is reaching forth unto those things which are before( 4 press (what He represents!( which is the Torah( as He is the toward the mark for the pri,e of the high calling of =od goal of the Torah (Romans +4:.!. This further e%plains in $hrist !esus. His words in Matthew 1:,+),3( where people who did The preceding erse is often misapplied to teach that <aul things in His name are condemned b" Him. The" did not taught against the Torah (the 5aw!. 7othing is further build their house on the foundation He represents( His from the truth. Here( <aul is stating that he no longer word( which is the Bord of the *ather ($ohn +.:,.!( relies on his own prideful righteousness ) following the which is His Torah. Torah in the flesh to DearnD his sal ation. He now humbl" +4:-. Think not that ' am come to send peace on teaches following Torah in faith ) as faith in Feshua does not oid the Torah: earth: Ro&ans %7%1 - Do we then make oid the law through See note to +4:,+ abo e. faith0 =od forbid@ yea( we establish the law. +4:-2 =nd he that taketh not his cross ... The Talmud teaches of the humilt" and seriousness DTaking up "our crossD in the conte%t of this chapter( in ol ed in teaching the word: means not being afraid to be killed. The Greek word for 6is#na# :'ot# 1711-1% - Be not like unto ser ants who DcrossD found here is sta ros( meaning a Dpersecution ser e the master in the e+pectation of recei ing a stake.D The Dutullet Hebrew Matthew has the word gratuity( but be like unto ser ants who ser e the master DgallowsD in place of Dcross.D without the e+pectation of recei ing a gratuity( and let the +4:-3 He that findeth his life shall lose it ... fear of hea en be upon you. $ohn?s Gospel includes this analog": 't is the Torah (the onl" Dword of GodD that Feshua and His followers e er knew or referred to! that re eals e er" hidden thing: Hebrews )712 - 2or the word of =od is ?uick( and powerful( and sharper than any two edged sword( piercing e en to the di iding asunder of soul and spirit( and of the 6oints and marrow( and is a discerner of the thoughts and intents of the heart.

+. The book of $asher is mentioned in the books of $oshua and Second Samuel. 't is also referred to in $ewish Biblical commentaries.

The book parallels the e ents from creation to $oshua?s entering of the shall find rest unto "our souls. *or m" "oke is eas"( and m" burden is 5and. $asher was redisco ered in Ethiopia in the last centur". = light. forged ersion was soon released (and is still a ailable!. Bhat is ++:- =rt thou he that should come( or do we look belie ed to be the actual te%t ma" be purchased on www.ama&on.com . To a oid the recogni&ed forger"( we recommend the edition: 'SB7: for anotherJ =s $ohn was well aware that Feshua was Messiah (i.e.( 4)3-.000),/)-. ,. The S"riac <eshito ersion of the 7ew Testament follows along the $ohn +:,3( 5uke -:,,!( one ma" ask( DBh" would he ask same line( translating Romans +4:. as( "Messiah is the 14M of the such a Iuestion at this pointJD 7ote that $ohn is not asking 3aw." if Feshua is Messiah( but if there ma" be Danother one.D

6att#ew 1171-%/
>eshua/s Teachings 5ast :pdated 16+464+
CH:PT8R 1171-%/ T80T7
=nd it came to pass( when $esus had made an end of commanding his twel e disciples( he departed thence to teach and to preach in their cities. 7ow when $ohn had heard in the prison the works of ;hrist( he sent two of his disciples( =nd said unto him( =rt thou he that should come( or do we look for anotherJ $esus answered and said unto them( Go and shew $ohn again those things which "e do hear and see: The blind recei e their sight( and the lame walk( the lepers are cleansed( and the deaf hear( the dead are raised up( and the poor ha e the gospel preached to them. =nd blessed is he( whosoe er shall not be offended in me. =nd as the" departed( $esus began to sa" unto the multitudes concerning $ohn( Bhat went "e out into the wilderness to seeJ = reed shaken with the windJ But what went "e out for to seeJ = man clothed in soft raimentJ behold( the" that wear soft clothing are in kings? houses. But what went "e out for to seeJ = prophetJ "ea( ' sa" unto "ou( and more than a prophet. *or this is he( of whom it is written( Behold( ' send m" messenger before th" face( which shall prepare th" wa" before thee. Oeril" ' sa" unto "ou( =mong them that are born of women there hath not risen a greater than $ohn the Baptist: notwithstanding he that is least in the kingdom of hea en is greater than he. =nd from the da"s of $ohn the Baptist until now the kingdom of hea en suffereth iolence( and the iolent take it b" force. *or all the prophets and the law prophesied until $ohn. =nd if "e will recei e it( this is Elias( which was for to come. He that hath ears to hear( let him hear. But whereunto shall ' liken this generationJ 't is like unto children sitting in the markets( and calling unto their fellows( =nd sa"ing( Be ha e piped unto "ou( and "e ha e not dancedE we ha e mourned unto "ou( and "e ha e not lamented. *or $ohn came neither eating nor drinking( and the" sa"( He hath a de il. The Son of man came eating and drinking( and the" sa"( Behold a man gluttonous( and a winebibber( a friend of publicans and sinners. But wisdom is Austified of her children. Then began he to upbraid the cities wherein most of his might" works were done( because the" repented not: Boe unto thee( ;hora&inT woe unto thee( BethsaidaT for if the might" works( which were done in "ou( had been done in T"re and Sidon( the" would ha e repented long ago in sackcloth and ashes. But ' sa" unto "ou( 't shall be more tolerable for T"re and Sidon at the da" of Audgment( than for "ou. =nd thou( ;apernaum( which art e%alted unto hea en( shalt be brought down to hell: for if the might" works( which ha e been done in thee( had been done in Sodom( it would ha e remained until this da". But ' sa" unto "ou( That it shall be more tolerable for the land of Sodom in the da" of Audgment( than for thee. =t that time $esus answered and said( ' thank thee( 8 *ather( 5ord of hea en and earth( because thou hast hid these things from the wise and prudent( and hast re ealed them unto babes. E en so( *ather: for so it seemed good in th" sight. =ll things are deli ered unto me of m" *ather: and no man knoweth the Son( but the *atherE neither knoweth an" man the *ather( sa e the Son( and he to whomsoe er the Son will re eal him. ;ome unto me( all "e that labour and are hea " laden( and ' will gi e "ou rest. Take m" "oke upon "ou( and learn of meE for ' am meek and lowl" in heart: and "e

=mong the arious opinions in first)centur" $udaism concerning the Messiah( was the idea of there being two Messiahs. 8ne of these was considered to be the suffering Messiah (Messiah ben)$oseph! and another( the ictorious Messiah that would bring 'srael to glor" (Messiah ben 9a id!. The suffering Messiah would fulfill the duties of priest( and would be killed. The triumphant Messiah would fulfill the role of king and li e fore er. Some teachings had Messiah ben 9a id Da enging the deathD of Messiah ben $oseph( and e en being in ol ed with raising the latter from the dead. $ohn is clearl" considering that Feshua ma" be DMessiah ben $oseph.D (He would not think of Feshua as the conIuering Messiah( the 5ion of $udah( as he knows that Feshua is the 5amb( come to be slain for the sin of the world ($ohn +:,3!. $ohn?s background was probabl" Mumran6Essene( though it would seem he broke awa" to form his own following. B" the time of Feshua( the Essenes (as shown in the 9ead Sea Scrolls! were de eloping a er" accurate picture of Messiah( as king and priest being united in one person. The figure of Melchi&adek pla"s an important role in man" of the Mumran writings( with his name being substituted for FHBH?s in certain scrolls: 11B1% - 2or this is the time decreed for the year of Melchi,adek/s fa or and by his might he will 6udge =od/s holy ones and so establish a righteous kingdom( as it is written about him in the songs of Da id( "1 godlike being has taken his place in the council of =od5 in the midst of the di ine beings he holds 6udgment. Scripture also says about him( < er 8it9 take your seat in the highest hea en5 1 di ine being will 6udge his people.

++:. Go and shew $ohn again those things which "e do hear and see ...
Feshua does not gi e a straightforward repl". His answer consists of presenting $ohn with certain De idencesD ) His miracles. These acts are directl" associated with the D$ubliee Release(D a concept related to Messiah returning the world to the wa" it once was. There is something er" curious in Feshua?s repl" when compared to 'saiah?s prophec": 6att#ew 117* - The blind recei e their sight( and the lame walk( the lepers are cleansed( and the deaf hear( the dead are raised up( and the poor ha e the gospel preached to them

Isaia# %*7*-1 - Then the eyes of the blind shall be opened( and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart( and the tongue of the dumb sing@ for in the wilderness shall waters break out( and streams in the desert. The ke" difference between these two Scriptures is the issue of Dthe dead being raised up.D 'saiah does not mention this. Fet( in the scrolls found at Mumran( is one that relates the raising of the dead to the Messiah. The Mumran )edemption and )essurection scroll sa"s of the Messiah: )B*21 - 2or He will honor the pious upon the throne of His eternal kingdom( setting prisoners free( opening the eyes of the blind( raising up those who are bowed down ... ... and the 3ord shall do glorious things which ha e not been done( 6ust as He said. 2or He shall heal the critically wounded( He shall re i e the dead( He shall send good news to the afflicted ... This ma" suggest that Feshua and $ohn were communicating( using a mutuall")recogni&ed teaching not found in the Tenakh( but known to those who spent time Din the wildernessD (as both Feshua and $ohn did!.

had fallen upon Saul( in accordance with his deserts5 and only then was it established. 4t is a general rule that beginnings are rough( whereas the subse?uent course is smooth. Thus( on "ew >ear/s day &)osh-hashana' the year opens with se erity( as the whole world passes under 6udgement( each indi idual according to his deeds( but soon after comes relief and forgi eness and atonement. To re iew a detailed anal"sis of this concept( see The #ingdom 8ffer.

++:+- *or all the prophets and the law prophesied until $ohn.
The Greek te%t has the word "until" ($ohn!. Howe er( the Shem Tobe Hebrew book of Matthew has the term "concerning" ($ohn!. The Hebrew spelling of the "concerning" is =F'7 5=ME9. The term "until" would be spelled =F'7)9=5ET. Since Feshua has Aust Iuoted from the prophets about $ohn( it is clear that the prophets prophesied ;87;ER7'7G $ohn. 't would therefore appear that a translator misread the te%t. This is Iuite possible( as the two letters are er" similar. 'f the top of a 5=ME9 was not clear (i.e.( flaked off of the manuscript!( it could easil" be mistaken for a 9=5ET.

++:1 Bhat did "ou go out into the desert to seeJ

The subAect of the Messiah first appearing in the ++:+. =nd if "e will recei e it( this is Elias( which wilderness was discussed earlier( in the notes on Matthew was for to come. -:-. The ke" part to this erse are the first words. 4f 4srael ++:++ ... he that is least in the kingdom of hea en is would recei e it ... Bhat is the DitD in this statementJ The greater than he topic has not changed ) DitD is the #ingdom. Bhat Feshua The topic is the offer of the kingdom. 's there a better wa" is sa"ing here is that '* the" as His people( accepted Him to e%tend an in itation than to sa" that the least in God?s and the #ingdom offer( then $ohn would pla" the role kingdom is greater than the greatest in the present worldJ foretold of EliAah. ++:+, the kingdom of hea en suffereth iolence( This remains a difficult te%t howe er. $ohn clearl" sa"s that he is not EliAah ($ohn +:,+!( "et Feshua sa"s that he and the iolent take it b" force. The concept of iolence surrounding God?s attempts to set is. 8n the surface( a contradiction. The first hint as to the answer is found in 5uke?s account up His kingdom on earth is also found in the m"stical writings of a Hebrew commentar" called the Cohar. The where we are told $ohn comes in the Dspirit and powerD of EliAah: Cohar section below also makes a connection between 9!3e 171+7 1nd he shall go before him in the spirit and this turbulence of the #ingdom and the feast of Rosh power of ;lias( to turn the hearts of the fathers to the Hashana( with atonement coming on Fom #ippur. This children( and the disobedient to the wisdom of the 6ust5 to parallels Re elation?s period of great tribulation that make ready a people prepared for the 3ord. befalls the earth (as we will discuss in our Re elation The idea of someone coming Din the spiritD of another is stud".! (oncino ?o#ar" Beres#it#" (ection 1" Pa e 1+)a - -ith not foreign to $udaism. The prophet Elias asked for a Ben6amin( the Shekinah was e?uipped with the full twel e Ddouble helpingD of EliAah?s spirit. 7either is the idea of EliAah pla"ing dual roles alien to $ewish writings. 'n the tribes( and with him the kingdom of hea en began to be following citations (+!( we see EliAah m"steriousl" hiding made manifest on earth. "ow the beginning of any manifestation is brought about with strain( and in ol es a himself in order to fulfill an earl" and later role: 6idras# ?!ta" s#ir #a(#iri& 27, - The oice of my doom of death before it can become established. Here( when the Shekinah was about to assume her rightful place belo ed( behold it cometh &Songs K5S'. These are the oices which will come in the future before the Messiah ... and to take o er the house( the doom fell upon )achel. 2or the door &of )edemption' will not be opened Similarly( when the kingdom was about to be made completely at once( but ;li6ah will come to one city and manifest on earth( it commenced with a 6udgement( and the kingdom was not established in its place until a doom

remain hidden to another( and will speak to one man and remain hidden to his neighbor ... (eder KOla& Rabba" c#5 1+ - 4n the second year of &7ing' 1ha,ia( ;li6ah was hidden( and he will not be seen again until 7ing Messiah comes. 1nd then he will be seen but will be hidden a second time( and seen again only when =og and Magog come. This second section (abo e! is especiall" interesting( as EliAah comes with Messiah the first time and returns a second time at DGog and Magog.D Fet we know that DGog and MagogD is directl" associated with Messiah( hence He must come twice as well: Tal&!d" 6as5 :'oda# ?ara# %b - ... but when the battle of =og-Magog will come about they will be asked( G2or what purpose ha e you come0. and they will reply@ G1gainst =od and His Messiah. (oncino ?o#ar" (#e&ot#" (ection 2"Pa e *+b - NThy right hand( < 3ord( glorified in powerO( refers to this time( to this world5 the words NThy right hand will dash the enemyO to the time of the Messiah5 Nln the fulness of thy ma6esty thou wilt o erthrow thine opponentsO to the time of =og and Magog5 (See also: TalmudE Berachoth +4a( Shabbat ++2aE Sanhedrin 3.aE 5e iticus Rabbah -4:/( Song of Songs Rabbah .:,4!

These are Iuestions that we will deal with as we go forward in all of the studies on this Fasha7et web site.

++:,3 Take m" "oke upon "ou( and learn of meE

=s mentioned alread" )) Feshua?s D"okeD and the *ather?s D"okeD are not different. 7or is Feshua telling them to Dlearn of HimD in an" place the" didn?t know where to look. The "oke and the place to learn of Him are the same )) the Torah. :nfortunatel"( man" people toda" iew the idea of the D"oke of the 5awD ("oke of the Torah! as some kind of Dbondage.D This is unfortunate( and is the result of almost two thousand "ears of non)$ewish understanding of the Bible( God( Messiah and what DfaithD is. 8ur Romans stud" will deal with this issue e%tensi el".
+. The Messiah Te+ts. Raphael <atai( +313( Ba"ne State :ni ersit" <ress( 9etroit( p. +-.

6att#ew 1271-21
>eshua/s Teachings 5ast :pdated 0)-4)44
CH:PT8R 1271-21 T80T7
=t that time $esus went on the sabbath da" through the cornE and his disciples were an hungred( and began to pluck the ears of corn and to eat. But when the <harisees saw it( the" said unto him( Behold( th" disciples do that which is not lawful to do upon the sabbath da". But he said unto them( Ha e "e not read what 9a id did( when he was an hungred( and the" that were with himE How he entered into the house of God( and did eat the shewbread( which was not lawful for him to eat( neither for them which were with him( but onl" for the priestsJ 8r ha e "e not read in the law( how that on the sabbath da"s the priests in the temple profane the sabbath( and are blamelessJ But ' sa" unto "ou( That in this place is one greater than the temple. But if "e had known what this meaneth( ' will ha e merc"( and not sacrifice( "e would not ha e condemned the guiltless. *or the Son of man is 5ord e en of the sabbath da". =nd when he was departed thence( he went into their s"nagogue: =nd( behold( there was a man which had his hand withered. =nd the" asked him( sa"ing( 's it lawful to heal on the sabbath da"sJ that the" might accuse him. =nd he said unto them( Bhat man shall there be among "ou( that shall ha e one sheep( and if it fall into a pit on the sabbath da"( will he not la" hold on it( and lift it outJ How much then is a man better than a sheepJ Bherefore it is lawful to do well on the sabbath da"s. Then saith he to the man( Stretch forth thine hand. =nd he stretched it forthE and it was restored whole( like as the other. Then the <harisees went out( and held a council against him( how the" might destro" him. But when $esus knew it( he withdrew himself from thence: and great multitudes followed him( and he healed them allE =nd charged them that the" should not make him known: That it might be fulfilled which was spoken b" Esaias the prophet( sa"ing( Behold m" ser ant( whom ' ha e chosenE m" belo ed( in whom m" soul is well pleased: ' will put m" spirit upon him( and he shall shew Audgment to the Gentiles. He shall not stri e( nor cr"E neither shall an" man hear his oice in the streets. = bruised reed shall he not break( and smoking fla% shall he not Iuench( till he send forth Audgment unto ictor". =nd in his name shall the Gentiles trust.

++:+3 But wisdom is Austified of her children.

This peculiar erse( Dwedged inD if it were( in the midst of Feshua?s argument( is er" m"stical in its meaning. 8ur Re elation stud" will ha e a discussion on the topic of DBisdomD later this summer. *or the moment( we would suggest that Feshua is eIuating Himself with DBisdom(D and his deeds as Dher children.D

++:,4 Then began he to upbraid the cities ...

Feshua?s miracles are the *ather?s testimon" that Feshua is the Messiah. The people are not condeming Feshua?s works. Rather( the" reAect the authorit" b" which He did them and the witness that His miracles attest to. The result of all this is that the" are guilt" of blasphem" against God?s Hol" Spirit as He later tells them (in the ne%t chapter.!

++:,/ thou hast hid these things from the wise and prudent ...
Tal&!d" Baba Batra 12a . %rophecy has been taken from the wise and gi en to the babes. Bh" does God hide things from peopleJ Bh" did Feshua Himself speak in parables so that onl" certain ones would understandJ Bh" did God tell E&ekiel to inform the people that the" were to Dstud" the future TempleD that he describes in chapters .4).2 of his bookJ Bh" doesn?t He make things DeasierD for e er"oneJ

+,:, th" disciples do that which is not lawful to do upon the sabbath ...
8ne of the concepts lost upon the modern reader of the Bible (unfamiliar with the $ewishness of the Scriptures!( is that Feshua and the <harisees were not arguing from astl" different backgrounds. Feshua Himself taught as a

<harisee and His dialogue with these religious leaders can er" well be considered a Dfamil" argument.D Had Feshua been coming from some new non)<harisaical iewpoint( the <harisees would ha e had little concern for what He was sa"ing. Howe er( He was arguing within the famil"( and beginning to con ince people that man" of the <harisees were both h"pocritical and wrong in their opinion about him. (See +,:,- in the ne%t section.! The section from +,:+)+,:2 has to do with an accusation made b" certain <harisees regarding some of Feshua?s disciples( picking and eating grain in a field during the Sabbath. The erses shown abo e are the ke" ones in this passage. The Torah does prohibit DworkD on Shabbat( and the oral 5aw of the time would support the <harisees claim. Feshua responds to this in a fourfold manner: He makes comparison to two accounts from scripture He tells them that He is greater than the Temple He reminds about what He told them to learn earlier (Matthew 3:+-! He sa" that He is 5ord of the sabbath da"

Feshua is alluding to what the prophet 'saiah spoke about the relationship between God and His Temple: Isaia# 1171 - Thus saith the 3<)D( The hea en is my throne( and the earth is my footstool@ where is the house that ye build unto me0 and where is the place of my rest0 The same passage in 'saiah( also sa"s what the 5ord is looking for in man. These words mirror those of Hosea 0:0( which Feshua Iuotes in erse 1 below: Isaia# 1171 - 2or all those things hath mine hand made( and all those things ha e been( saith the 3<)D@ but to this man will 4 look( e en to him that is poor and of a contrite spirit( and trembleth at my word.

+,:1 but if "e had known what this meaneth( ...

Feshua repeats his Iuote from Hosea 0:/( that He said earlier in Matthew 3:+-. 'f these <harisees had trul" been seeking God?s righteousness( and not their own( the" would ha e recogni&ed Him as the Messiah. The" made themsel es DblindD through their legalistic obser ance of the commands of God( seeking their own righteousness o er His (i.e.( Romans +4:-!. 'f the" had recogni&ed His as Messiah( then b" both the written and oral Torah( the" would ha e no cause to be +,:-)/ Ha e "e not read what 9a id did ... ha e "e critical of an" work being done b" those ser ing the one who is greater than the Temple. not read in the 5aw The first Scripture Feshua Iuotes is of 9a id eating of the +,:2 *or the Son of man is 5ord e en of the Dbread of the *ace(D something that was reser ed for the Sabbath da". priests to eat (from + Samuel ,+:0!( followed b" how the $ust as the priorit" was not to fast during Feshua?s Torah allows for priests to do certain t"pe of work on the presence on earth (Matthew 3:+.)+1!( so to does this Sabbath( as part of their Temple ser ice (5e iticus ,.:/) affect other priorities of the Torah (as mentioned abo e!. 3!. His point in Iuoting these( is to establish the principle The Messiah?s presence on earth was not to in alidate an" that within the framework of the Torah is a hierarchy of of Torah (Matthew /:+1),+!. =n" DmessiahD that declared principles. an end to Torah would be a false one. The <harisees recogni&ed this fact( as in the Talmud Rather( according to the correct Hebrew understanding of makes it clear that both the commands of circumcision the Scriptures (at that time and now!( Messiah is to come and Temple sacrificial ser ice( take precedence o er the and e%plain the deeper meanings of the Torah. Because of command not to do work on the Sabbath: this better understanding He gi es( when we stud" and Tal&!d - 6as5 (#abbat# 1%2b - whilst the sacrificial perform the commands of the Torah (Romans ,:+-( $ames ser ice supersedes the Sabbath( yet circumcision +:,,!( we can grow in our relationship with God( enAo"ing supersedes it@ then the Sabbath( which is superseded by life more abundantl" ($ohn +4:+4!. the sacrificial ser ice( surely circumcision supersedes it. The Torah was gi en to man for a ariet" of reasons( all +,:0 ... in this place is one greater than the temple of which ha e to do with the principle of tikkun( (Dspiritual repairD!. Torah does this b" showing us what Ha ing reminded these <harisees of the recogni&ed oral the meaning of life is( namel": Torah( he now announced that He is greater than the To be conformed to the image of God Temple (therefore the same hierarch" of principles should To grow in intimac" in our relationship with Him appl" to Him and His disciples!. Feshua was the Temple Messiah fulfills the same role( as He is the goal of the of God while on earth. 8nce again( $ohn?s Gospel (the one! makes the connection Torah (Romans +4:.( when properl" translated!. 'saiah writes that b" His suffering and death( Messiah brings for us: spiritual healing (tikkun! between us and God: Co#n 271--21 - !esus answered and said unto them( Isaia# *%7*-1 - But he was wounded for our Destroy this temple( and in three days 4 will raise it up. Then said the !ews( 2orty and si+ years was this temple in transgressions( he was bruised for our ini?uities@ the chastisement of our peace was upon him5 and with his building( and wilt thou rear it up in three days0 But he stripes we are healed. 1ll we like sheep ha e gone astray5 spake of the temple of his body.

we ha e turned e ery one to his own way5 and the 3<)D hath laid on him the ini?uity of us all. The abo e erse has been misused to b" some as ha ing something to do with ph"sical healing. 't does not in 'saiah?s conte%t( nor when <eter cites the erse and reiterates that this healing has to do with our being made righteous: 1 Peter 27 2)-2* - -ho his own self bare our sins in his own body on the tree( that we( being dead to sins( should li e unto righteousness@ by whose stripes ye were healed. 2or ye were as sheep going astray5 but are now returned unto the Shepherd and Bishop of your souls.

+,:2 =nd the" asked him( sa"ing( 's it lawful to heal on the sabbath da"sJ
Here is an e%ample of where the true meaning of Sabbath had been lost and the prioriti&ation of God?s commandments placed out of order. The <harisees had de eloped a teaching that healing on the Sabbath was DworkD and therefore not allowed. Feshua continues to teach that the purpose of the Sababth is that of tikkun. Refusing to do good (to heal someone in this case! would not be doing an"thing to ad ance the #ingdom of God. *or instance( circumcision is an important part of tikkun( and is commanded to be done on the eight da" ) whether or not this falls on a Sabbath.

+,:+2 Behold M" Ser ant ...

The erses from +2 to ,+ are a Iuotation from 'saiah. Matthew mentions this in relation to Feshua?s reIuest for the people He healed (in erse +/! not to broadcast to e er"one what He was doing. =s the people of the da" were e%pecting a powerful engeful Messiah that would lead 'srael to glor" &i.e.( Messiah ben Da id' He did not want some iolent insurrection to take place with e er"one thinking He would be the leader. The Iuote from 'saiah clearl" alludes to a Messiah ben !oseph t"pe )) one that would suffer and die for his people.

+,:,4 ... till He send forth Audgment into ictor"

=t that time he will pla" the role of Messiah ben Da id( the 3ion of !udah( and the High %riest annointed unto war. (*or more on the topic of the High <riest annointed unto war( read an article from our Re elation stud".!

Satan( he is di ided against himselfE how shall then his kingdom standJ =nd if ' b" Beel&ebub cast out de ils( b" whom do "our children cast them outJ therefore the" shall be "our Audges. But if ' cast out de ils b" the Spirit of God( then the kingdom of God is come unto "ou. 8r else how can one enter into a strong man?s house( and spoil his goods( e%cept he first bind the strong manJ and then he will spoil his house. He that is not with me is against meE and he that gathereth not with me scattereth abroad. Bherefore ' sa" unto "ou( =ll manner of sin and blasphem" shall be forgi en unto men: but the blasphem" against the Hol" Ghost shall not be forgi en unto men. =nd whosoe er speaketh a word against the Son of man( it shall be forgi en him: but whosoe er speaketh against the Hol" Ghost( it shall not be forgi en him( neither in this world( neither in the world to come. Either make the tree good( and his fruit goodE or else make the tree corrupt( and his fruit corrupt: for the tree is known b" his fruit. 8 generation of ipers( how can "e( being e il( speak good thingsJ for out of the abundance of the heart the mouth speaketh. = good man out of the good treasure of the heart bringeth forth good things: and an e il man out of the e il treasure bringeth forth e il things. But ' sa" unto "ou( That e er" idle word that men shall speak( the" shall gi e account thereof in the da" of Audgment. *or b" th" words thou shalt be Austified( and b" th" words thou shalt be condemned. Then certain of the scribes and of the <harisees answered( sa"ing( Master( we would see a sign from thee. But he answered and said unto them( =n e il and adulterous generation seeketh after a signE and there shall no sign be gi en to it( but the sign of the prophet $onas: *or as $onas was three da"s and three nights in the whale?s bell"E so shall the Son of man be three da"s and three nights in the heart of the earth. The men of 7ine eh shall rise in Audgment with this generation( and shall condemn it: because the" repented at the preaching of $onasE and( behold( a greater than $onas is here. The Iueen of the south shall rise up in the Audgment with this generation( and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of SolomonE and( behold( a greater than Solomon is here. Bhen the unclean spirit is gone out of a man( he walketh through dr" places( seeking rest( and findeth none. Then he saith( ' will return into m" house from whence ' came outE and when he is come( he findeth it empt"( swept( and garnished. Then goeth he( and taketh with himself se en other spirits more wicked than himself( and the" enter in and dwell there: and the last state of that man is worse than the first. E en so shall it be also unto this wicked generation. Bhile he "et talked to the people( behold( his mother and his brethren stood without( desiring to speak with him. Then one said unto him( Behold( th" mother and th" brethren stand without( desiring to speak with thee. But he answered and said unto him that told him( Bho is m" motherJ and who are m" brethrenJ =nd he stretched forth his hand toward his disciples( and said( Behold m" mother and m" brethrenT *or whosoe er shall do the will of m" *ather which is in hea en( the same is m" brother( and sister( and mother.

+,:,- 's not this the son of 9a idJ

The miracles Feshua had been performing in God?s name were beginning to ha e an effect on the minds of the people. Man" of them were now considering that He was the Messiah.(The term Dson of 9a idD was a euphemism for the Messiah.!

6att#ew 12722-*/
>eshua/s Teachings 5ast :pdated 06-4644
CH:PT8R 12722-*/ T80T7
Then was brought unto him one possessed with a de il( blind( and dumb: and he healed him( insomuch that the blind and dumb both spake and saw. =nd all the people were ama&ed( and said( 's not this the son of 9a idJ But when the <harisees heard it( the" said( This fellow doth not cast out de ils( but b" Beel&ebub the prince of the de ils. =nd $esus knew their thoughts( and said unto them( E er" kingdom di ided against itself is brought to desolationE and e er" cit" or house di ided against itself shall not stand: =nd if Satan cast out

+,:,/ =nd $esus knew their thoughts ...

Bhose thoughtsJ Bhen closel" e%amined( the te%t indicates He is considering the thoughts of the people (in erse ,-!( not the <harisees. His ensuing comments are directed toward them more than their leaders.

:cts %71,-21 - But those things( which =od before had shewed by the mouth of all his prophets( that $hrist =gain( the direct connection is made between the miracles should suffer( he hath so fulfilled. )epent ye therefore( He is doing and their specific purpose( to declare to them and be con erted( that your sins may be blotted out( when the times of refreshing shall come from the presence of that the #ingdom of God is being offered. There is no argument as to the alidit" of these being Dreal miracles.D the 3ord. 1nd he shall send !esus $hrist( which before was preached unto you@ -hom the hea en must recei e The discussion at hand is b" whose authorit" these until the times of restitution of all things( which =od hath miracles are being done. 'f b" God( then this was there spoken by the mouth of all his holy prophets since the opportunit" to usher in His #ingdom on earth. 't is interesting that Scripture tells us that man" of the ph"sical world began. 78TE: 8ne of the criticisms of the D7ew TestamentD problems people were e%periencing at that time( were until recent times( has been the great mention of demonic directl" attributed to the work of Satan or a demon. acti it" within its pages( in light of the fact that there was The Hebrew Cohar shows that the clash between God?s #ingdom being established o er Satan?s( is what spiritual little other historical e idence that witnessed to such things in the Second Temple period. This changed with warfare is all about. This section also testifies to what the 9ead Sea Scrolls. =mong the parchments (dated about <aul wrote about Satan being the god of this world( and +44 "ears prior to Feshua!( are found detailed instructions also to the gospel account of Satan being able to tempt on casting awa" demons( using either chants or the Feshua with the kingdoms of this world. (oncino ?o#ar" Beres#it#" (ection 1" Pa e 2/)b - =od placing of an amulet upon the bod". Man" of these demons were directl" connected to ph"sical ailments. thus admonished 4srael to sanctify themsel es( in the (Scrolls .M/04 and ++M++.! words@ N>e shall be holy( for 4 the 3ord your =od am +,:,3 8r else how can one enter into a strong holyO &3e . H4H( K'. The term 1ni &4' here signifies the man?s house( and spoil his goods( e%cept he first kingdom of hea en. $onfronting this is the kingdom of idolatry( which is termed NanotherO &aher'( regarding bind the strong manJ which it is written@ N2or thou shalt bow down to no other The idea of binding a spiritual enem" being( before god( for the 3ord whose name is !ealous( is a 6ealous accomplishing an earthl" deed( is found both in Scripture =odO &;+. HHH4B( ED'. 1ni &4' is so ereign o er this (see stud" on 9aniel +4! as well as in Midrash: world and of the world to come( all being dependent on it( 6idras# Rabba# - De!terono&< I722 - B;H<3D( 4 whereas the other one &aher'( the side of impurity( the H1B; B;=F". etc. This bears out what Scripture says( other side( has rule only in this world and none at all in To bind their kings with chains &%s. $H34H( S'. 1nd what the other world5 and hence( whoe er clea es to that 1ni is meant by Gtheir kings.0 ). Tanhuma said@ 3iterally &4' has a portion in this world and in the world to come5 their kings. 1nd their nobles with fetters of iron &ib.'@ but he who clea es to that aher &the other one' perishes these are their guardian angels 8in hea en9 abo el5 for from this world and has no portion in the world to come. =od does not e+act punishment of any nation before he He has( howe er( a portion in the world of impurity( as first e+acts punishment of its guardian angel. How0 that other kingdom( the kingdom of idolatry( possesses Before =od drowned %haraoh and all the ;gyptians in innumerable emissaries through whom it e+ercises the sea he first drowned their guardian angel. How is this dominion o er this world. to be inferred from the Scripture0 The )abbis say@ 4t is The Cohar makes it clear that the #ingdom of God is in a not written( / horses and their riders(. but The horse and struggle to be established: his rider hath He thrown into the sea &;+. HB( E'5 this (oncino ?o#ar" Beres#it#" (ection 1" Pa e 21/b - "ow( refers to their guardian angel. 1nd when the ;gyptians seeing that the holy kingdom( the kingdom of hea en( has came out in pursuit of the 4sraelites the 4sraelites lifted up been o erthrown and the wicked kingdom has pre ailed( their eyes and saw the guardian angel of the ;gyptians it beho es man to mourn with it and to abase himself with ho ering in the air. -hence this0 ). 4saac said@ Because it( so that when it will be raised again and 6oy will be it is written( Behold( ;gypt was marching after them &;+. restored to the world( he may re6oice with it. Scripture H4B( EP'5 that is( their guardian angel. This is the force of thus says@ N)e6oice for 6oy with her( all ye that mourn for the words( . To bind their kings with chains( herO &4s. 3HB4( EP'.. etc..B;H<3D( 4 H1B; B;=F". etc. This bears out what The time period of the #ingdom offer e%tended for a brief Scripture says( To bind their kings with chains &%s. while after Feshua?s death. <eter reiterated the offer to his $H34H( S'. 1nd what is meant by Gtheir kings.0 ). kinsmen. <eter let them know that if the" were to accept Tanhuma said@ 3iterally their kings. 1nd their nobles with the message of Feshua( He would immediatel" return and fetters of iron &ib.'@ these are their guardian angels 8in usher in the #ingdom: hea en9 abo el5 for =od does not e+act punishment of

+,:,2 But if ' cast out de ils b" the Spirit of God( then the kingdom of God is come unto "ou.

any nation before he first e+acts punishment of its guardian angel. How0 Before =od drowned %haraoh and all the ;gyptians in the sea he first drowned their guardian angel. How is this to be inferred from the Scripture0 The )abbis say@ 4t is not written( / horses and their riders(. but The horse and his rider hath He thrown into the sea &;+. HB( E'5 this refers to their guardian angel. 1nd when the ;gyptians came out in pursuit of the 4sraelites the 4sraelites lifted up their eyes and saw the guardian angel of the ;gyptians ho ering in the air. -hence this0 ). 4saac said@ Because it is written( Behold( ;gypt was marching after them &;+. H4B( EP'5 that is( their guardian angel. This is the force of the words( . To bind their kings with chains( etc.. 6idras# Rabba# - T#e (on of (on s .III71- - The Holy <ne( blessed be He( does not punish a nation on earth till He has cast down its guardian angel from hea en. This is borne out by fi e Scriptural erses. <ne( the erse( 1nd it shall come to pass in that day( that the 3ord will punish the host of the high hea en on high-that first( and then-and the kings of the earth upon the earth &4sa. HH4B( KE'. The second is@ How art thou fallen from hea en( < day-star( son of the morningA after which we read( How art thou cut down to the ground &ib. H4B( EK'. The third is@ 2or My sword hath drunk its fill in hea en5 and then( Behold( it shall come down upon ;dom &ib. HHH4B( J'. The fourth@ To bind their kings with chains( and then( and their nobles with fetters of iron &%s. $H34H( S'( e+plaining which ). Tanhuma said@ / To bind their kings with chains.@ this refers to the hea enly princes. G1nd their nobles with fetters of iron.@ this refers to the earthly rulers.

this same purpose( otherwise the" would ha e fallen under the condemnation of His words of Matthew 1:,,) ,-. Therefore( e en though the" weren?t directl" Din the camp(D the" were Don the same team(D as the miracles the" were performing were properl" grounded in the Torah?s #ingdom message and God?s authorit". This situation is remarkabl" similar to an occurence in Moses? time: N!&bers 11721-2- - But there remained two of the men in the camp( the name of the one was ;ldad( and the name of the other Medad@ and the spirit rested upon them5 and they were of them that were written( but went not out unto the tabernacle@ and they prophesied in the camp. 1nd there ran a young man( and told Moses( and said( ;ldad and Medad do prophesy in the camp. 1nd !oshua the son of "un( the ser ant of Moses( one of his young men( answered and said( My lord Moses( forbid them. 1nd Moses said unto him( ;n iest thou for my sake0 would =od that all the 3<)D/S people were prophets( and that the 3<)D would put his spirit upon themA Returning to Matthew +,:-4( Feshua is speaking in the conte%t of His message of the #ingdom offer being reAected. The <harisees( who attributed His works to Satan( were making a concious decision to discard His claim that the authorit" behind the miracles was God( e en though the" were being gi en a taste of what was one da" to come in full. Thus( the" were wilfull" reAecting the work of the Hol" Spirit (the )uach ha7odesh ) through whom Feshua?s works were performed!. The" were therefore aligning themsel es against Feshua( and with the kingdom of Satan( in this grand spiritual battle.

+,:-4 He that is not with me is against meE

8n the surface( this would seem to contradict the following words from Feshua: 9!3e -7)--*/ - 1nd !ohn answered and said( Master( we saw one casting out de ils in thy name5 and we forbad him( because he followeth not with us. 1nd !esus said unto him( 2orbid him not@ for he that is not against us is for us. 't is important to consider here( that Feshua is not telling $ohn that( Dit?s 8# as long as the" are using m" name.D Feshua had alread" said that this is no guarantee of an"thing: 6att#ew +722-2% - Many will say to me in that day( 3ord( 3ord( ha e we not prophesied in thy name0 and in thy name ha e cast out de ils0 and in thy name done many wonderful works0 1nd then will 4 profess unto them( 4 ne er knew you@ depart from me( ye that work ini?uity. The conte%t of 5uke 3:.3)/4 is again that of miracles being performed as a sign that the 7ingdom of =od was being offered. Feshua e identl" knew that the men $ohn was referring to( were also performing these miracles for

+,:-, ... blasphem" against the Hol" Ghost shall not be forgi en unto men
The proof that what Feshua was doing was of God( was not that He said so( nor was it the miracles themsel es. (Satan and his demons can claim to be doing things of God and perform wonderful deeds.! Rather( Feshua?s Dlitmus testD for the <harisees was Torah. He had pre iousl" told them to go properl" understand what was meant in the erse( D' will ha e merc"( and not sacrifice.D Bh" did He tell them to do thisJ Had the" done so( the" would ha e learned that the" were seeking their own righteousness and not submitting to God?s. (This is a purpose and function of Torah.! The" would ha e then known Feshua for who He was and His works as being of God. Rather than doing thing howe er( these <harisees choose to iew themsel es as righteous( walk awa" from the #ingdom offer( and attribute the work of the Ruach ha#odesh to Satan. The warning of the Dunforgi able sinD is gi en in the book of Hebrews( onl" in a different setting. (=s Feshua has died and resurrected b" this time( which holds additional signficance. This will be discussed in our upcoming

Hebrews stud".!. =gain( this has to do with e%periencing the work of the Ruach and reAecting it( when "ou ha e enough understanding to know better: Hebrews 17)-1 - 2or it is impossible for those who were once enlightened( and ha e tasted of the hea enly gift( and were made partakers of the Holy =host( 1nd ha e tasted the good word of =od( and the powers of the world to come( 4f they shall fall away( to renew them again unto repentance5 seeing they crucify to themsel es the Son of =od afresh( and put him to an open shame. There is a bit of a parado% here that needs to be addressed. =lthough Feshua sa"s that this generation is condemned( later in =cts chapter - (see abo e! <eter tells these people that the" still ha e "et one more chance. =n"one cogni&ant of the Hebrew Scriptures knows that this is common. The prophets( on more than one occasion( told the people the" were doomed as the" would not listen( while still preaching repentance to them.

the Dletter of Torah(D b" performing acts of kindness in our da" to da" acti ities

Section O ) #ingdom <arables

6att#ew 1% H ot#er texts
"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

Matthew +-:+)/2 Dlast !pdate7 ,-2+-//F

S:B$E;TS: The eight #ingdom parables from Matthew chapter +-

+,:-3 =n e il and adulterous generation seeketh after a signE

't is a fact of Scripture that some generations end up cursed( while others especiall" blessed. Those in the position to recei e the greatest blessings from God( and who fail Him( end up in the former categor". The other generation in Scripture( cursed in such a fashion( was that which came out of Eg"pt. The" recei ed the offer of the #ingdom and the written Torah. Those in Matthew?s narrati e( recei e the #ingdom offer and the walking( talking( Torah ) Feshua.

8ther #ingdom parables Dlast !pdate7 ,-2+-//F

S:B$E;TS: #ingdom parables from other chapters and sources

6att#ew 1%71-*,
The 7ingdom of =od 5ast :pdated 36+4644
CH:PT8R 1%71-*, T80T7
The same da" went $esus out of the house( and sat b" the sea side. =nd great multitudes were gathered together unto him( so that he went into a ship( and satE and the whole multitude stood on the shore. =nd he spake man" things unto them in parables( sa"ing( Behold( a sower went forth to sowE =nd when he sowed( some seeds fell b" the wa" side( and the fowls came and de oured them up: Some fell upon ston" places( where the" had not much earth: and forthwith the" sprung up( because the" had no deepness of earth: =nd when the sun was up( the" were scorchedE and because the" had no root( the" withered awa". =nd some fell among thornsE and the thorns sprung up( and choked them: But other fell into good ground( and brought forth fruit( some an hundredfold( some si%t"fold( some thirt"fold. Bho hath ears to hear( let him hear. =nd the disciples came( and said unto him( Bh" speakest thou unto them in parablesJ He answered and said unto them( Because it is gi en unto "ou to know the m"steries of the kingdom of hea en( but to them it is not gi en. *or whosoe er hath( to him shall be gi en( and he shall ha e more abundance: but whosoe er hath not( from him shall be taken awa" e en that he hath. Therefore speak ' to them in parables: because the" seeing see notE and hearing the" hear not( neither do the" understand. =nd in them is fulfilled the prophec" of Esaias( which saith( B" hearing "e shall hear( and shall not understandE and seeing "e shall see( and shall not percei e: *or this people?s heart is wa%ed gross( and their ears are dull of hearing( and their e"es the" ha e closedE lest at an" time the" should see with their e"es and hear with their ears( and should understand with their heart( and should be con erted( and ' should heal them. But blessed are "our e"es( for the" see: and "our ears( for the" hear. *or eril" ' sa" unto "ou( That man" prophets and righteous men ha e desired to see those things which "e see( and ha e not seen themE and to hear those things which "e hear( and ha e not heard them. Hear "e therefore the parable of the sower. Bhen an" one heareth the word of the kingdom( and understandeth it not( then

+,:.-)./ Bhen the unclean spirit is gone out of a man( he walketh through dr" places( seeking rest( and findeth none ... E en so shall it be also unto this wicked generation.
This generation had the greatest preacher of the #ingdom in their midst. Feshua?s miracles were not onl" ph"sical cures( the" were spiritual gains( each contributing to the binding of Satan and his own legions of angels (demons!. The great ph"sician was making them well b" bringing God?s light into the world( forcing out the darkness of the enem"( and ushering in the #ingdom of God. Here was there chanceT Their reAection of this opportunit" is worse for them than if He had ne er come and preached to them at all. *or now the" will be be"ond repentance (i.e.( Hebrews 0:.!.

+,:/4 *or whosoe er shall do the will of m" *ather which is in hea en(
Bhat is the DBill of GodD that each of us( without e%ception( is to doJ 5earn of the D'mage of God(D as presented in the Torah( and become conformed to it Grow in intimac" with Him( b" following the commandments of His Torah( and going be"ond

cometh the wicked one( and catcheth awa" that which was sown in his heart. This is he which recei ed seed b" the wa" side. But he that recei ed the seed into ston" places( the same is he that heareth the word( and anon with Ao" recei eth itE Fet hath he not root in himself( but dureth for a while: for when tribulation or persecution ariseth because of the word( b" and b" he is offended. He also that recei ed seed among the thorns is he that heareth the wordE and the care of this world( and the deceitfulness of riches( choke the word( and he becometh unfruitful. But he that recei ed seed into the good ground is he that heareth the word( and understandeth itE which also beareth fruit( and bringeth forth( some an hundredfold( some si%t"( some thirt". =nother parable put he forth unto them( sa"ing( The kingdom of hea en is likened unto a man which sowed good seed in his field: But while men slept( his enem" came and sowed tares among the wheat( and went his wa". But when the blade was sprung up( and brought forth fruit( then appeared the tares also. So the ser ants of the householder came and said unto him( Sir( didst not thou sow good seed in th" fieldJ from whence then hath it taresJ He said unto them( =n enem" hath done this. The ser ants said unto him( Bilt thou then that we go and gather them upJ But he said( 7a"E lest while "e gather up the tares( "e root up also the wheat with them. 5et both grow together until the har est: and in the time of har est ' will sa" to the reapers( Gather "e together first the tares( and bind them in bundles to burn them: but gather the wheat into m" barn. =nother parable put he forth unto them( sa"ing( The kingdom of hea en is like to a grain of mustard seed( which a man took( and sowed in his field: Bhich indeed is the least of all seeds: but when it is grown( it is the greatest among herbs( and becometh a tree( so that the birds of the air come and lodge in the branches thereof. =nother parable spake he unto themE The kingdom of hea en is like unto lea en( which a woman took( and hid in three measures of meal( till the whole was lea ened. =ll these things spake $esus unto the multitude in parablesE and without a parable spake he not unto them: That it might be fulfilled which was spoken b" the prophet( sa"ing( ' will open m" mouth in parablesE ' will utter things which ha e been kept secret from the foundation of the world. Then $esus sent the multitude awa"( and went into the house: and his disciples came unto him( sa"ing( 9eclare unto us the parable of the tares of the field. He answered and said unto them( He that soweth the good seed is the Son of manE The field is the worldE the good seed are the children of the kingdomE but the tares are the children of the wicked oneE The enem" that sowed them is the de ilE the har est is the end of the worldE and the reapers are the angels. =s therefore the tares are gathered and burned in the fireE so shall it be in the end of this world. The Son of man shall send forth his angels( and the" shall gather out of his kingdom all things that offend( and them which do iniIuit"E =nd shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their *ather. Bho hath ears to hear( let him hear. =gain( the kingdom of hea en is like unto treasure hid in a fieldE the which when a man hath found( he hideth( and for Ao" thereof goeth and selleth all that he hath( and bu"eth that field. =gain( the kingdom of hea en is like unto a merchant man( seeking goodl" pearls: Bho( when he had found one pearl of great price( went and sold all that he had( and bought it. =gain( the kingdom of hea en is like unto a net( that was cast into the sea( and gathered of e er" kind: Bhich( when it was full( the" drew to shore( and sat down( and gathered the good into essels( but cast the bad awa". So shall it be at the end of the world: the angels shall come forth( and se er the wicked from among the Aust( =nd shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. $esus saith unto them( Ha e "e understood all these thingsJ The" sa" unto him( Fea( 5ord. Then said he unto them( Therefore e er" scribe which is instructed unto the kingdom of hea en is like unto a man that is an householder( which bringeth forth out of his

treasure things new and old. =nd it came to pass( that when $esus had finished these parables( he departed thence. =nd when he was come into his own countr"( he taught them in their s"nagogue( insomuch that the" were astonished( and said( Bhence hath this man this wisdom( and these might" worksJ 's not this the carpenter?s sonJ is not his mother called Mar"J and his brethren( $ames( and $oses( and Simon( and $udasJ =nd his sisters( are the" not all with usJ Bhence then hath this man all these thingsJ =nd the" were offended in him. But $esus said unto them( = prophet is not without honour( sa e in his own countr"( and in his own house. =nd he did not man" might" works there because of their unbelief.

'7TR89:;T'87
The subAect of the 7ingdom of =od is the essential lesson of the Bible( beginning with creation account in Genesis and its final reali&ation in the book of Re elation. The message of the #ingdom is the message of the Gospel: 6ar3 171) - "ow after that !ohn was put in prison( !esus came into =alilee( preaching the gospel of the kingdom of =od. = stud" of the #ingdom is one of the more interesting and comple% that a Bible student can undertake. 7ot onl" are there man" aspects to the #ingdom( but there are also different Dle elsD at which one can in estigate all of that Scripture presents and hints at. = detailed description of these aspects and le els is found in our Re elation stud". *or now( we will simpl" sa" that a stud" of the #ingdom can be approached at these le els: +. = basic le el where we are concerned mostl" with the literal te%t ,. = le el where we seek to understand some of the deeper truths -. = m"stical le el Such m"stical teachings will mostl" be left to our Re elation stud". *or now( we will pro ide two e%amples. 8ne can be found in the book of Cechariah. The prophet( speaking of this time( sa"s that this is when the DnameD of the 5ord will be made one: ?ec#aria# 1)7- ) 1nd the 3<)D shall be king o er all the earth@ in that day shall there be one 3<)D( and his name one. =nother( found in the Talmud( sa"s that the Temple represents the #ingdom of God: The goal of $reation is that the 7ingdom of =od &represented by the Temple' shall be established on earth( as it is in hea en5 and finally( the name of the Messiah( i.e.( the assurance that =od/s purpose will ultimately be achie ed.E 'n this anal"sis of Matthew( we will remained focused on the more basic aspects of the #ingdom( looking to a degree at some of its deeper truths. Be will first present an o er iew of the #ingdom( then e%amine some of Feshua?s parables from this chapter of Matthew as well as the other gospels.

THE #'7G98M 8* G89

The #ingdom of God is spoken of throughout Scripture and in $ewish writings as an e erlasting #ingdom where God and those who are faithful to Him e%ist in harmon". The #ingdom of God is also called the 7ingdom of Hea en (especiall" in the book of Matthew!( as Dhea enD is often substituted for DGodD in $ewish te%ts. 9epending on conte%t( the #ingdom can mean one or both of two Dtime periods.D 't can be said to be the +444) "ear Messianic #ingdom on earth( and6or eternit" in <lam Haba( the world to come. The former( a time when there is still some degree of sin and death( leads directl" into the latter( where sin and death will be no more: 1 Corint#ians 1*72)-21 - Then cometh the end( when he shall ha e deli ered up the kingdom to =od( e en the 2ather5 when he shall ha e put down all rule and all authority and power. 2or he must reign( till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. Both the Tenakh and D7ew TestamentD show us that the #ingdom is also the restored kingdom of 'srael. #ing 9a id was promised that the #ingdom of 'srael( established through his offspring( would one da" be this e erlasting #ingdom of God: 2 (a&!el +7,-11 - ""ow then( tell my ser ant Da id( TThis is what the 3<)D 1lmighty says@ 4 took you from the pasture and from following the flock to be ruler o er my people 4srael. 4 ha e been with you where er you ha e gone( and 4 ha e cut off all your enemies from before you. "ow 4 will make your name great( like the names of the greatest men of the earth. 1nd 4 will pro ide a place for my people 4srael and will plant them so that they can ha e a home of their own and no longer be disturbed. -icked people will not oppress them anymore( as they did at the beginning and ha e done e er since the time 4 appointed leaders o er my people 4srael. 4 will also gi e you rest from all your enemies. "TThe 3<)D declares to you that the 3<)D himself will establish a house for you@ -hen your days are o er and you rest with your fathers( 4 will raise up your offspring to succeed you( who will come from your own body( and 4 will establish his kingdom. He is the one who will build a house for my "ame( and 4 will establish the throne of his kingdom fore er. 4 will be his father( and he will be my son. -hen he does wrong( 4 will punish him with the rod of men( with floggings inflicted by men. But my lo e will ne er be taken away from him( as 4 took it away from Saul( whom 4 remo ed from before you. >our house and your kingdom will

endure fore er before me 5 your throne will be established fore er./" 6ar3 117--1/ - 1nd they that went before( and they that followed( cried( saying( Hosanna5 Blessed is he that cometh in the name of the 3ord@ Blessed be the kingdom of our father Da id( that cometh in the name of the 3ord@ Hosanna in the highest. :cts 171 - Therefore( when they had come together( they asked Him( saying( "3ord( will >ou at this time restore the kingdom to 4srael0"

THE D#'7G98MD 8* S=T=7

;ounter to the #ingdom and God?s plan to establish it( is Satan and his efforts to establish his own unhol" #ingdom. The book of Re elation shows the final chapters of this stor"( including mention of the #ingdom coming at the time of Satan?s defeat: Re'elation 1271/ - 1nd 4 heard a loud oice saying in hea en( "ow is come sal ation( and strength( and the kingdom of our =od( and the power of his $hrist@ for the accuser of our brethren is cast down( which accused them before our =od day and night. <erhaps the earliest reference to the battle between these two kingdoms is the dialogue between God and the serpent in the Garden of Eden: =enesis %71* - 1nd 4 will put enmity between thee and the woman( and between thy seed and her seed5 it shall bruise thy head( and thou shalt bruise his heel. Those in opposition to God?s truth can be said to be supporting Satan and his kingdom: Co#n ,7)) - >e are of your father the de il( and the lusts of your father ye will do. He was a murderer from the beginning( and abode not in the truth( because there is no truth in him. -hen he speaketh a lie( he speaketh of his own@ for he is a liar( and the father of it. Re'elation 27- - 4 know thy works( and tribulation( and po erty( &but thou art rich' and 4 know the blasphemy of them which say they are !ews( and are not( but are the synagogue of Satan. 't is important to note here( that the two erses abo e are often misused to sa" that the <harisees were blind to who Feshua was( because the" Dkept the 5aw.D 7othing could be further from the truth( as Feshua Himself said that the Tenakh (8ld Testament! spoke of Him (5uke ,.:..)./!( and He Himself kept the Torah and said none of it was done awa" with (Matthew /:+1),+!. The correct understanding of these statements has to do with the fact that man" of the <harisees (who were the most powerful religious group of the time( but not the onl" one! had misused Torah and established their own righteousness( based on their abilit" to do the works of the Torah( and6or their simpl" being born $ews. Both Feshua and <aul castigate such people and sa" that this is wh" the" missed Messiah. = correct understanding of Torah(

resulting in obe"ing the commandments of God in faith (i.e.( Hebrews .:,!( will point a person to Feshua( as He is the goal of the Torah (Romans +4:.!, 8ur Re elation stud" shows that the DbattlesD between these kingdoms are waged both in the hea enl" realms as well as on earth. 'n the earthl" realm( Satan?s kingdom is identified with Edom( the (non)belie ing! world( Bab"lon or Rome. God?s #ingdom is associated with 'srael( and specificall" with 9a id or $acob: 9!3e 17%% - 1nd he shall reign o er the house of !acob for e er5 and of his kingdom there shall be no end.

faith are said to alread" belong to the #ingdom. This is similar to sa"ing that although we are presentl" Dsa ed(D we are not "et e%periencing the Dtotalit"D of that sal ation until we are actuall" with God. =s the #ingdom is a time where we are Done with God(D those things that would presentl" be considered Dmiraculous(D would be the regular state of being in the #ingdom. Feshua?s twel e apostles could be said to ha e been Dwalking in the #ingdom(D as the" had superior God)gi en insight into the Scriptures( and were able to perform open miracles (those outside of the laws of nature!. THE #'7G98M <R'8R T8 FESH:= This idea is not foreign to $ewish interpretation of God?s work to establish His #ingdom can be seen b" Scripture( howe er it is definitel" belongs in the area of tracing the Dfaithful remnantD that has e%isted in e er" m"stical studies. =s a for instance howe er( consider the generation. Bith =braham( he set aside a specific people( following from a recent book on 7achmanides( one of the 'srael( to be His DMessiah(D that would bring about the most famous teachers in $ewish histor". #ingdom. The promise continued through $acob and his Teaching on 9euteronom" ++:,,( he sa"s: sons( the +, tribes of 'srael. %ossibly this clea ing includes the remembering of =od *inall"( with Moses and the children of 'srael who were and continually lo ing Him( that is( don/t separate your taken out of Eg"pt( the opportunit" came to usher in the thoughts from Him while you walk on the road( when you Messianic age. 9ue to the unbelief of the people( lie down( and when you get up. Such an indi idual will (including the sins of the Golden ;alf and the episode of relate to people( but his heart( his innermost thoughts and the +, spies!( this chance was forfeited. feelings are always facing =od. 2urthermore( possibly The earthl" kingdom of 'srael was established at 9a id?s the souls of such ele ated indi iduals are bound up with time( with the building of the Temple b" Solomon. =s the mystical life source( even 'hile alive& for they seen abo e( a promise was made that this would be an themsel es are a dwelling place for the Shekhinah.e erlasting kingdom )) but there was still much to occur ;on ersel"( the kingdom of Satan( has its own before that would happen. Dopportunit"D for the miraculous. Some of the more THE #'7G98M =T FESH:=?S T'ME common occurrences seen toda"( are the actions of =s we ha e discussed earlier in this stud"( another offer popular Dps"chics(D seen on tele ision and in maga&ine of the #ingdom came again( with the arri al of Feshua: ad ertisements. =lthough man" of these people are 6att#ew )71+ - 2rom that time !esus began to preach( charlatans( some do possess uncann" power to re eal and to say( )epent@ for the kingdom of hea en is at hand. hidden truths about people. 8ffering people a DshortcutD 6att#ew 1/7+ - 1nd as ye go( preach( saying( The into the spiritual realm is one of Satan?s oldest tricks. kingdom of hea en is at hand. 't should be noted howe er( that not all things done in 6att#ew 1272, - But if 4 cast out de ils by the Spirit of opposition to God( are blatantl" Dunbiblical.D Feshua =od( then the kingdom of =od is come unto you. warned (Matthew chapter 1!( that there would e en be 8nce more howe er( the sin of the people pre ented this those who did things in His name that He would turn from happening( although the offer continued to be awa". e%tended after Feshua?s death (=cts -!( probabl" until Scripture teaches us that we are to pra" for the coming of around the time the Temple was destro"ed( at which point God?s #ingdom (i.e.( the D8ur *atherD RMatthew 0S it was again withdrawn. which( as we ha e seen( is a t"pical $ewish pra"er.! There will not be another offer of the #ingdom( Feshua Himself pra"ed for this time in terms of our dependent on the faithfulness of human beings. God will unification with God: Dforcibl"D usher in His #ingdom at a future date( as seen Co#n 1+721-2% - That they all may be one5 as in the book of Re elation (as well as Scriptures such as thou( 2ather( art in me( and 4 in thee( that they Matthew chapters ,. and ,/!. also may be one in us@ that the world may belie e that thou hast sent me. 1nd the glory which thou THE #'7G98M T89=F ga est me 4 ha e gi en them5 that they may be =lthough there is a literal earthl" and hea enl" #ingdom one( e en as we are one@ 4 in them( and thou in to come( there is also a degree to which we can me( that they may be made perfect in one5 and that De%perienceD the #ingdom in our lifetime. The D7ew the world may know that thou hast sent me( and TestamentD states that those who are following God in hast lo ed them( as thou hast lo ed me.

THE #'7G98M '7 M=TTHEB +Matthew +- is the single chapter of the D7ew TestamentD with the most references to the #ingdom of God. Here( Feshua speaks of the #ingdom( using a series of parables. Bhen asked b" His disciples wh" He spoke in parables( He replied: 6att#ew 1%711 - ... Because it is gi en unto you to know the mysteries of the kingdom of hea en( but to them it is not gi en. Here( Feshua is not sa"ing that there was some elite group that could understand while others could not. E er" person has the choice of responding to God in faith( and recei ing greater understanding of all of the word of God. The ke" is humilit" (i.e.( Moses was a great prophet due to his humble nature. Feshua compare this characteristic to the faith of little children!. 6att#ew 1,7) - -hosoe er therefore shall humble himself as this little child( the same is greatest in the kingdom of hea en. 8n the other hand( the pitfalls are man"( including an" religious doctrine not based in God?s re ealed will as found in His Torah: 6att#ew +721 - "ot e ery one that saith unto me( 3ord( 3ord( shall enter into the kingdom of hea en5 but he that doeth the will of my 2ather which is in hea en. There are se eral other direct and indirect references to the #ingdom of God( in the Gospel of Matthew( the other Gospels and the epistles. Be will also e%amine these as part of this stud" section. Feshua offers eight parables in Matthew +-( which can be di ided into se eral categories: +. =cceptance and reAection of the #ingdom (+-:-)2! ,. Growth of the #ingdom (+-:-+)-, N --!( with possible reference to e il within it -. E il mi%ed in the #ingdom (+-:,.)-4 N .1).2! .. The #ingdom being worth e er"thing to be part of (+-:.. N ./).0! /. The #ingdom with regard to teachers (+-:/,!

worth more than an"thing this life has to offer( and the wise man would gi e up an"thing of this life for it. ,. The second person is one who grasps the message( but is o ercome b" certain Dnegati eD influences (i.e.( incorrect doctrine from others! and pressured into letting go of it. -. The third t"pe of person also has some understanding( but in this case is o ercome b" certain Dpositi eD things (i.e.( lo e for the cares of the world! and also loses hold. .. 5astl"( are those who are prepared( understand( and take hold.

THE SE;879 <=R=B5E ( . ,.)-4!

The second parable is also another that Feshua gi es some e%planation to (in erses -1).-!. These erses are reall" a s"nopsis of what is seen in the book of Re elation( which is in turn based on prophecies from the Tenakh (8ld Testament! showing God?s engeance being carried out b" His angels of Audgment. Here( the concept of belonging to one of two #ingdoms is seen with the reference to ;hildren of the #ingdom and ;hildren of the wicked one. 7ote that the latter( though part of DSatan?s kingdomD are also said to be in the #ingdom of God( until it is time for them to be cast out. 'nterestingl"( e en those in Satan?s kingdom are ser ing the will of God: Re'elation 1+71+ - 2or =od hath put in their hearts to fulfil his will( and to agree( and gi e their kingdom unto the beast( until the words of =od shall be fulfilled.

THE TH'R9 =79 *8:RTH <=R=B5ES ( . -+) -, N --!

These short parables are the most peculiar. The first( in ol ing the mustard seed( would indicate that the #ingdom of God would grow enormousl" despite its humble beginnings. Howe er( the reference to the birds coming to land in the branches ma" be an indication of e il in the #ingdom. The latter parable in ol es lea en( which is also normall" a metaphor for sin or e il. 'n this case as well( it ma" seem that Feshua is sa"ing that e il spreads throughout the #ingdom.

THE *'RST <=R=B5E ( . -)2!

'n two places( Feshua e%plains the meaning of His parables to some degree. 'n erses +3),- he e%plains this first parable( b" showing four possible scenarios in ol ing people who hear the gospel message of the #ingdom. The interpretation is as follows: +. Some won?t understand the message when it is presented. Bh" the" don?t Feshua doesn?t e%actl" sa". Howe er( it could be that the" had gi en little time to learning about the things of God( and when the DsecretsD of the #ingdom (see erses ++ N -/! were presented( the" were clueless as to the importance. This lesson is reflected in the opposite (positi e! sense( in the two short parables in erses ..).0( where Feshua shows that the #ingdom is

THE *'*TH =79 S'HTH <=R=B5ES ( . .. N ./).0!

These two short parables are less difficult to interpret. =s mentioned abo e( Feshua makes it clear that the most important thing in this life is to make certain "ou make it into the #ingdom of God ) it is worth more than an"thing this world can offer: 6att#ew 11721 - 2or what is a man profited( if he shall gain the whole world( and lose his own soul0 or what shall a man gi e in e+change for his soul0 Feshua?s reference to a DpearlD is based in $ewish m"stical teachings:

Ba#ir +2 - 1nother e+planation of "Bring to life >our works in the midst of >ears"@ -hat is this like0 1 king had a beautiful pearl( and it was the treasure of his kingdom. -hen he is happy( he embraces it( kisses it( places it on his head( and lo es it..

THE SEOE7TH <=R=B5E ( . .1)/4!

This parable resembles the second( showing that both good and e il will co)e%ist in the #ingdom until the end of the age.

THE E'GHTH <=R=B5E ( . /,!

This last parable is a different t"pe than the pre ious se en( in that it is directed to those who will understand enough of the #ingdom in order to teach its truths to others. The reference to( Dthings new and old(D ma" ha e to do with ha ing greater spiritual insight into the Scriptures that the" alread" knew( based on the insights re ealed to them through Feshua. 7ote that this parable comes on the heels of Feshua asking His disciples if the" understood e er"thing to that point: 6att#ew 1%7 *1-*2 - !esus saith to them( TDid ye understand all these0/ They say to him( T>es( sir./ 1nd he said to them( TBecause of this e ery scribe ha ing been discipled in regard to the reign of the hea ens( is like to a man( a householder( who doth bring forth out of his treasure things new and old./ Be will e%amine other parables and aspects of the #ingdom in the ne%t section of this stud".
+. Soncino Talmud ) footnote to Mas. <esachim /.a ,. Romans +4:. is incorrectl" translated as( D;hrist is the end of the law(D in almost all Bibles. The word DendD is telos in the Greek te%t( and is correctl" translated as Dgoal.D (see Bines ;+pository Dictionary of <ld and "ew Testament -ord. and also !ewish "ew Testament $ommentary b" 9a id Stern. -. )amban@ %hilosopher and 7abbalist( ;ha"im $. Henoch( $ason =ronson( 'nc.( 5ondon( +332( p.+4.. The Bahir@ 4llumination( Translation 4ntroduction and $ommentary b" =r"eh #aplan( Samuel Beiser( 'nc. Fork Beach( Maine( +313( p. ,0. The Bahir is one of the oldest te%ts in Hebrew m"stical literature. =r"eh #aplan?s comments to this erse state that Dthe pearlD is a reference to the #ingdom. #aplan?s comments also indicate that Dthe fieldD is a reference to the spiritual world around us( within which one finds the #ingdom( a treasure. These concepts are discussed in our Re elation stud".

TH8 IIN=DO6 O; =OD

1dditional )eferences 5ast :pdated 26,1644
The 7ingdom of =od is mentioned in other places in Scripture as well as in $ewish commentaries. 'n this section( we will e%amine some of these references( as a supplement to our Matthew stud". Elsewhere in Matthew( Feshua alludes to the #ingdom when answering <eter?s Iuestion on the subAect of forgi ing others. The lesson is simple "et important. 'f "ou do not forgi e( "ou will not be forgi en. This is often

o erlooked toda". There are man" people who think the" ha e an eas" path to hea en( because the" Dbelie eD a certain wa"( all the while holding unforgi ing grudges against others the" feel did them wrong. Feshua teaches otherwise: 6att#ew 1,-21-%* - Then came %eter to him( and said( 3ord( how oft shall my brother sin against me( and 4 forgi e him0 till se en times0 !esus saith unto him( 4 say not unto thee( Fntil se en times@ but( Fntil se enty times se en. There ore is the !ingdom o heaven likened unto a certain king( which would take account of his ser ants. 1nd when he had begun to reckon( one was brought unto him( which owed him ten thousand talents. But forasmuch as he had not to pay( his lord commanded him to be sold( and his wife( and children( and all that he had( and payment to be made. The ser ant therefore fell down( and worshipped him( saying( 3ord( ha e patience with me( and 4 will pay thee all. Then the lord of that ser ant was mo ed with compassion( and loosed him( and forga e him the debt. But the same ser ant went out( and found one of his fellowser ants( which owed him an hundred pence@ and he laid hands on him( and took him by the throat( saying( %ay me that thou owest. 1nd his fellowser ant fell down at his feet( and besought him( saying( Ha e patience with me( and 4 will pay thee all. 1nd he would not@ but went and cast him into prison( till he should pay the debt. So when his fellowser ants saw what was done( they were ery sorry( and came and told unto their lord all that was done. Then his lord( after that he had called him( said unto him( < thou wicked ser ant( 4 forga e thee all that debt( because thou desiredst me@ Shouldest not thou also ha e had compassion on thy fellowser ant( e en as 4 had pity on thee0 1nd his lord was wroth( and deli ered him to the tormentors( till he should pay all that was due unto him. So likewise shall my hea enly 2ather do also unto you( if ye from your hearts forgi e not e ery one his brother their trespasses. = more peculiar #ingdom teaching relating to Deunuchs(D is found in the following chapter of Matthew: 6att#ew 1-712 - 2or there are some eunuchs( which were so born from their mother/s womb@ and there are some eunuchs( which were made eunuchs of men@ and there be eunuchs( which ha e made themsel es eunuchs for the kingdom of hea en/s sake. He that is able to recei e it( let him recei e it.

Some insight to the abo e can be found b" going back to the Torah( where God command that eunuchs were not allowed to enter the Tabernacle6Temple: De!terono&< 2%71- He that is wounded in the stones( or hath his pri y member cut off( shall not enter into the congregation of the 3<)D. 'n the #ingdom of God howe er( e en these eunuchs (as well as gentiles! will ha e access to all the things of God. This is because the kingdom is a time of tikkun (repair! where things that are now separated( are to be united: Isaia# *17)-* - 2or thus saith the 3<)D unto the eunuchs that keep my sabbaths( and choose the things that please me( and take hold of my co enant5 ; en unto them will 4 gi e in mine house and within my walls a place and a name better than of sons and of daughters@ 4 will gi e them an e erlasting name( that shall not be cut off. Feshua offers another #ingdom parable where he teaches the principle that although we ma" accept God?s offer of the #ingdom( we do not DearnD our wa" in. 't should be noted that this teaching does not go against the principle that there will be ar"ing degrees of reward in hea en. This has to do solel" with entr" into the #ingdom: 6att#ew 2/71-11 - 2or the kingdom of hea en is like unto a man that is an householder( which went out early in the morning to hire labourers into his ineyard. 1nd when he had agreed with the labourers for a penny a day( he sent them into his ineyard. 1nd he went out about the third hour( and saw others standing idle in the marketplace( 1nd said unto them5 =o ye also into the ineyard( and whatsoe er is right 4 will gi e you. 1nd they went their way. 1gain he went out about the si+th and ninth hour( and did likewise. 1nd about the ele enth hour he went out( and found others standing idle( and saith unto them( -hy stand ye here all the day idle0 They say unto him( Because no man hath hired us. He saith unto them( =o ye also into the ineyard5 and whatsoe er is right( that shall ye recei e. So when e en was come( the lord of the ineyard saith unto his steward( $all the labourers( and gi e them their hire( beginning from the last unto the first. 1nd when they came that were hired about the ele enth hour( they recei ed e ery man a penny. But when the first came( they supposed that they should ha e recei ed more5 and they likewise recei ed e ery man a penny. 1nd when they had recei ed it( they murmured against the goodman of the house( Saying( These last ha e wrought but one hour( and thou hast made them e?ual unto us( which ha e borne the burden and heat of the day. But he answered one of them( and said( 2riend( 4 do thee no wrong@ didst not thou agree with me

for a penny0 Take that thine is( and go thy way@ 4 will gi e unto this last( e en as unto thee. 4s it not lawful for me to do what 4 will with mine own0 4s thine eye e il( because 4 am good0 So the last shall be first( and the first last@ for many be called( but few chosen. = #ingdom parable with a harsh lesson is found later in Matthew. Here Feshua teaches that e en those who are gi en the minimal amount of opportunit" b" God( are without e%cuse if the" fail to act on it: 6att#ew 2*71)-%/ - 2or the kingdom of hea en is as a man tra elling into a far country( who called his own ser ants( and deli ered unto them his goods. 1nd unto one he ga e fi e talents( to another two( and to another one5 to e ery man according to his se eral ability5 and straightway took his 6ourney. Then he that had recei ed the fi e talents went and traded with the same( and made them other fi e talents. 1nd likewise he that had recei ed two( he also gained other two. But he that had recei ed one went and digged in the earth( and hid his lord/s money. 1fter a long time the lord of those ser ants cometh( and reckoneth with them. 1nd so he that had recei ed fi e talents came and brought other fi e talents( saying( 3ord( thou deli eredst unto me fi e talents@ behold( 4 ha e gained beside them fi e talents more. His lord said unto him( -ell done( thou good and faithful ser ant@ thou hast been faithful o er a few things( 4 will make thee ruler o er many things@ enter thou into the 6oy of thy lord. He also that had recei ed two talents came and said( 3ord( thou deli eredst unto me two talents@ behold( 4 ha e gained two other talents beside them. His lord said unto him( -ell done( good and faithful ser ant5 thou hast been faithful o er a few things( 4 will make thee ruler o er many things@ enter thou into the 6oy of thy lord. Then he which had recei ed the one talent came and said( 3ord( 4 knew thee that thou art an hard man( reaping where thou hast not sown( and gathering where thou hast not strawed@ 1nd 4 was afraid( and went and hid thy talent in the earth@ lo( there thou hast that is thine. His lord answered and said unto him( Thou wicked and slothful ser ant( thou knewest that 4 reap where 4 sowed not( and gather where 4 ha e not strawed@ Thou oughtest therefore to ha e put my money to the e+changers( and then at my coming 4 should ha e recei ed mine own with usury. Take therefore the talent from him( and gi e it unto him which hath ten talents. 2or unto e ery one that hath shall be gi en( and he shall ha e abundance@ but from him that hath not shall be taken away e en that which he hath. 1nd cast

ye the unprofitable ser ant into outer darkness@ there shall be weeping and gnashing of teeth. The following parable has a fairl" simple beginning( but the ending demands some stud". Here( Feshua speaks of a #ing (God! who was read" to hold a wedding feast for his son (Feshua! and sent in ites to through his ser ants (the prophets! to those destined to come ('srael!. The" ('srael! did not hold this message with high regard( e en killing some of the ser ants (the prophets!. The in ite then went out to a general audience (the gentile world! man" of whom accepted it. That?s the Deas"D part. The difficult" arises with the last section. 8ne of those in ited did not bother to put on a proper wedding garment( and was cast out: 6att#ew 2271-1) - 1nd !esus answered and spake unto them again by parables( and said( The kingdom of hea en is like unto a certain king( which made a marriage for his son( 1nd sent forth his ser ants to call them that were bidden to the wedding@ and they would not come. 1gain( he sent forth other ser ants( saying( Tell them which are bidden( Behold( 4 ha e prepared my dinner@ my o+en and my fatlings are killed( and all things are ready@ come unto the marriage. But they made light of it( and went their ways( one to his farm( another to his merchandise@ 1nd the remnant took his ser ants( and entreated them spitefully( and slew them. But when the king heard thereof( he was wroth@ and he sent forth his armies( and destroyed those murderers( and burned up their city. Then saith he to his ser ants( The wedding is ready( but they which were bidden were not worthy. =o ye therefore into the highways( and as many as ye shall find( bid to the marriage. So those ser ants went out into the highways( and gathered together all as many as they found( both bad and good@ and the wedding was furnished with guests. 1nd when the king came in to see the guests( he saw there a man 'hich had not on a 'edding garment0 1nd he saith unto him( 2riend( how camest thou in hither not ha ing a wedding garment0 1nd he was speechless. Then said the king to the ser ants( Bind him hand and foot( and take him away( and cast him into outer darkness( there shall be weeping and gnashing of teeth. 2or many are called( but few are chosen. Bhat is the significance of this wedding garmentJ Be know a bit more about the wedding garment of the end time marriage feast( from the book of Re elation: Re'elation 1-7+-, - 3et us be glad and re6oice( and gi e honour to him@ for the marriage of the 3amb is come( and his wife hath made herself ready. 1nd to her was granted that she should be

arrayed in fine linen( clean and white@ for the fine linen is the righteousness of saints. The Greek term for DrighteousnessD (as found in the #ing $ames ersion abo e!( is dikaioma( a noun meaning righteous acts. This of course( would be acts of Torah( prepared for us from before the foundation of the world (i.e.( Ephesians ,:+4!. This is consistent with other erses in Re elation that also state that those who obe" God?s Torah (including faith in Feshua!( are the ones who are declared righteous: Re'elation 1)712 - Here is the patience of the saints@ here are they that !eep the commandments o 1od( and the faith of !esus. Re'elation 2271) - Blessed are they that do his commandments& that they may ha e right to the tree of life( and may enter in through the gates into the city. 't would seem then that the white wedding garment is directl" tied to following Torah. This is also found in the Hebrew Cohar+: (oncino ?o#ar" Beres#it#" (ection 1" Pa e 221b ) 1las for men that they look not to their foundation( and neglect the precepts of the Torah. 2or some of these precepts fashion a glorious garment abo e( and some a glorious garment below( and some a glorious garment in this world5 and man re?uires them all. The book of Cechariah tells of a ision the prophet recei ed( associated with the establishment of the #ingdom of God. Here( a high priest named $oshua (not the $oshua of Moses? da"!( was unable to immediatel" take his proper place( as Satan had an accusation against him (for iniIuit" ) iolating Torah!. The angel of the 5ord orders a Dchange of garmentsD for $oshua( and charges him to walk in His wa"s (Torah! in order to continue on as high priest: ?ec#aria# %71-1/ - 1nd he shewed me !oshua the high priest standing before the angel of the 3<)D( and Satan standing at his right hand to resist him. 1nd the 3<)D said unto Satan( The 3<)D rebuke thee( < Satan5 e en the 3<)D that hath chosen !erusalem rebuke thee@ is not this a brand plucked out of the fire0 "ow !oshua was clothed with filthy garments( and stood before the angel. 1nd he answered and spake unto those that stood before him( saying( Take away the filthy garments from him. 1nd unto him he said( Behold( 4 ha e caused thine ini?uity to pass from thee( and 4 will clothe thee with change of raiment. 1nd 4 said( 3et them set a fair mitre upon his head. So they set a fair mitre upon his head( and clothed him with garments. 1nd the angel of the 3<)D stood by. 1nd the angel of the 3<)D protested unto !oshua( saying( Thus saith the 3<)D of hosts5 4f thou wilt walk in my ways( and if thou wilt keep my charge( then thou shalt also 6udge my

house( and shalt also keep my courts( and 4 will gi e thee places to walk among these that stand by. Hear now( < !oshua the high priest( thou( and thy fellows that sit before thee@ for they are men wondered at@ for( behold( 4 will bring forth my ser ant the B)1"$H. 2or behold the stone that 4 ha e laid before !oshua5 upon one stone shall be se en eyes@ behold( 4 will engra e the gra ing thereof( saith the 3<)D of hosts( and 4 will remo e the ini?uity of that land in one day. 4n that day( saith the 3<)D of hosts( shall ye call e ery man his neighbour under the ine and under the fig tree. Those who claim to follow the Messiah( and e%pect to be priests in His #ingdom one da"( should take heed to pre ious warnings that God ga e on this subAect: Hosea )71 - My people are destroyed for lack of knowledge@ because thou hast re6ected knowledge( 4 will also re6ect thee( that thou shalt be no priest to me@ seeing thou hast forgotten the law of thy =od( 4 will also forget thy children. 5astl"( the following parable( with its lesson on alwa"s being prepared( is especiall" interesting as there is a similar stor" found in $ewish literature: 6att#ew 2*71-12 - Then shall the kingdom of hea en be likened unto ten irgins( which took their lamps( and went forth to meet the bridegroom. 1nd fi e of them were wise( and fi e were foolish. They that were foolish took their lamps( and took no oil with them@ But the wise took oil in their essels with their lamps. -hile the bridegroom tarried( they all slumbered and slept. 1nd at midnight there was a cry made( Behold( the bridegroom cometh5 go ye out to meet him. Then all those irgins arose( and trimmed their lamps. 1nd the foolish said unto the wise( =i e us of your oil5 for our lamps are gone out. But the wise answered( saying( "ot so5 lest there be not enough for us and you@ but go ye rather to them that sell( and buy for yoursel es. 1nd while they went to buy( the bridegroom came5 and they that were ready went in with him to the marriage@ and the door was shut. 1fterward came also the other irgins( saying( 3ord( 3ord( open to us. But he answered and said( Berily 4 say unto you( 4 know you not. Here is the teaching from the Midrash Rabbah on the book of Ecclesiastes. This teaching seems to be a s"nthesis of the parables in Matthew ,,:+)+. and ,/:+)+,( abo e: 6idras# Rabba# A 8cclesiastes I07+ - To a king who made a ban?uet to which he in ited guests. He said to them( G=o( wash yoursel es( brush up your clothes( anoint yoursel es with oil( wash your garments( and prepare

yoursel es for the ban?uet(. but he fi+ed no time when they were to come to it. The wise among them walked about by the entrance of the king/s palace( saying( / Does the king/s palace lack anything0. The foolish among them paid no regard or attention to the king/s command. They said( G-e will in due course notice when the king/s ban?uet is to take place( because can there be a ban?uet without labour 8to prepare it9 and company0. So the plasterer went to his plaster( the potter to his clay( the smith to his charcoal( the washer to his laundry. Suddenly the king ordered( / 3et them all come to the ban?uet.. They hurried the guests( so that some came in their splendid attire and others came in their dirty garments. The king was pleased with the wise ones who had obeyed his command( and also because they had shown honour to the king/s palace. He was angry with the fools who had neglected his command and disgraced his palace. The king said( /3et those who ha e prepared themsel es for the ban?uet come and eat of the king/s meal( but those who ha e not prepared themsel es shall not partake of it..
+. The Cohar is a collection of ancient Hebrew te%ts( much of which are Sod)le el commentar" on the passages of the Tenakh.

Section O' ) Teachings and Miracles

6att#ew 1)71-1+72+
"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

Matthew +.:+)-0 Dlast !pdate7 ----//F

S:B$E;TS: Bhat is a DprophetJ(D blessing God( Feshua?s radiance( <eter sinking into the sea( the wind ceasing( Feshua?s clothing

Matthew +/:+)-3 Dlast !pdate7 ----//F

S:B$E;TS: Tradition ersus commandments( anti)Torah doctrine( gentiles coming directl" into the faith of 'srael

Matthew +0:+),2 Dlast !pdate7 ----//F

S:B$E;TS: Signs of the times( seeking miracles as proof( spiritual insight( Dbinding and loosing(D the #ingdom

Matthew +1:+),1 Dlast !pdate7 ----//F

S:B$E;TS: Spiritual insight( transfiguration( Succot( the Shekinah( EliAah( lack of faith( fasting( the Temple ta%

6att#ew 1)71-%1 5ast :pdated 363644

CH:PT8R 1)71-%1 T80T7
=t that time Herod the tetrarch heard of the fame of $esus( =nd said unto his ser ants( This is $ohn the BaptistE he is risen from the deadE and therefore might" works do shew forth themsel es in him. *or Herod had laid hold on $ohn( and bound him( and put him in prison for Herodias? sake( his brother <hilip?s wife. *or $ohn said unto him( 't is not lawful for thee to ha e her. =nd when he would ha e put him to death( he feared the multitude( because the" counted him as a prophet. But when Herod?s birthda" was kept( the daughter of Herodias danced before them( and pleased Herod. Bhereupon he promised with an oath to gi e her whatsoe er she would ask. =nd she( being before instructed of her mother( said( Gi e me here $ohn Baptist?s head in a charger. =nd the king was sorr": ne ertheless for the oath?s sake( and them which sat with him at meat( he commanded it to be gi en her. =nd he sent( and beheaded $ohn in the prison. =nd his head was brought in a charger( and gi en to the damsel: and she brought it to her mother. =nd his disciples came( and took up the bod"( and buried it( and went and told $esus. Bhen $esus heard of it( he departed thence b" ship into a desert place apart: and when the people had heard thereof( the" followed him on foot out of the cities. =nd $esus went forth( and saw a great multitude( and was mo ed with compassion toward them( and he healed their sick. =nd when it was e ening( his disciples came to him( sa"ing( This is a desert place( and the time is now pastE send the multitude awa"( that the" ma" go into the illages( and bu" themsel es ictuals. But $esus said unto them( The" need not departE gi e "e them to eat. =nd the" sa" unto him( Be ha e here but fi e loa es( and two fishes. He said( Bring them hither to me. =nd he commanded the multitude to sit down on the grass( and took the fi e loa es( and the two fishes( and looking up to hea en( he blessed( and brake( and ga e the loa es to his disciples( and the disciples to the multitude. =nd the" did all eat( and were filled: and the" took up of the fragments that remained twel e baskets full. =nd the" that had eaten were about fi e thousand men( beside women and children. =nd straightwa" $esus constrained his disciples to get into a ship( and to go before him unto the other side( while he sent the multitudes awa". =nd when he had sent the multitudes awa"( he went up into a mountain apart to pra": and when the e ening was come( he was there alone. But the ship was now in the midst of the sea( tossed with wa es: for the wind was contrar". =nd in the fourth watch of the night $esus went unto them( walking on the sea. =nd when the disciples saw him walking on the sea( the" were troubled( sa"ing( 't is a spiritE and the" cried out for fear. But straightwa" $esus spake unto them( sa"ing( Be of good cheerE it is 'E be not afraid. =nd <eter answered him and said( 5ord( if it be thou( bid me come unto thee on the water. =nd he said( ;ome. =nd when <eter was come down out of the ship( he walked on the water( to go to $esus. But when he saw the wind boisterous( he was afraidE and beginning to sink( he cried( sa"ing( 5ord( sa e me. =nd immediatel" $esus stretched forth his hand( and caught him( and said unto him( 8 thou of little faith( wherefore didst thou doubtJ =nd when the" were come into the ship( the wind ceased. Then the" that were in the ship came and worshipped him( sa"ing( 8f a truth thou art the Son of God. =nd when the" were gone o er( the" came into the land of Gennesaret. =nd when the men of that place had knowledge of him( the" sent out into all that countr" round about( and brought unto him all that were diseasedE =nd besought him that the" might onl" touch the hem of his garment: and as man" as touched were made perfectl" whole.

/ the" counted him as a prophet.

Bhat is a prophetJ To man" people( the word is associated with someone who predicts the future. =lthough this can be a part of a prophet?s life( this is not represent what a Biblical prophet is all about. 7or should Biblical prophets be defined solel" as bringers of messages of impending doom or calls for repentance( although the" ma" ha e done that at times as well. 'nterestingl"( the first person in the Bible to be called a Dprophet(D is not one that people usuall" associate much with that title. That person is =braham. God told #ing =bimelech: =enesis 2/7+ - "ow therefore restore the man his wife5 or he is a prophet& and he shall pray for thee( and thou shalt li e@ and if thou restore her not( know thou that thou shalt surely die( thou( and all that are thine. =s Scripture shows us( =braham was best known for his intimac" with God and carr"ing out of God?s will where er he went. The Hebrew word for prophet( is "a ie( which ma" come from the root "a a( meaning Dto flow(D or Dgush forth.D This would impl" that a prophet is also a DchannelD for bringing spiritual power from God to bear on a certain situation. Thus( we ha e God sa"ing this to Moses about his brother: 8xod!s +71 - 1nd the 3<)D said unto Moses( See( 4 ha e made thee a god to %haraoh@ and 1aron thy brother shall be thy prophet* Man" people associate =aron (the prophet! being God?s spokeman to <haraoh. Howe er( e%amining the account of the meetings with <haraoh( we see that it was Moses that did the talking directl". Scripture does show us howe er( that it was =aron that brought about the first miracles. =aron acted as a prophet for Moses( being the DchannelD for bringing down God?s spiritual power.+ =ll of the abo e should not blur the distinction between the DofficeD of prophet( which has a time and place in histor"( and the gift of prophec"( which we are told to seek after: 1 Corint#ians 1)71 - 2ollow the way of lo e and eagerly desire spiritual gifts( especially the gift of prophecy. The Dflow(D or Dgushing forth(D of the will of God through a person( was promised b"Feshua: Co#n +7%, - He that belie eth on me( as the scripture hath said( out of his belly shall flow ri ers of li ing water.

+- b" ship into a desert place apart

The Shem)Tob Hebrew Matthew has( "... into the wilderness of !udea." This would make sense as the origins of both $ohn and Feshua?s ministries are in this + Herod *or more information on Herod and the Roman politics at area. +1 Be ha e here but fi e loa es( and two fishes. the time( refer to our background article( *irst ;entur" Religious and <olitical Background.

Feshua DreplicatesD a miracle b" the great prophet Elisha( onl" to a far greater magnitude: 2 Iin s )7)2-)) - 1nd there came a man from Baalshalisha( and brought the man of =od bread of the firstfruits( twenty loa es of barley( and full ears of corn in the husk thereof. 1nd he said( =i e unto the people( that they may eat. 1nd his ser itor said( -hat( should 4 set this before an hundred men0 He said again( =i e the people( that they may eat@ for thus saith the 3<)D( They shall eat( and shall lea e thereof. So he set it before them( and they did eat( and left thereof( according to the word of the 3<)D.

-, =nd when the" were come into the ship( the wind ceased.
7ot onl" was <eter?s condition calmed ( erse -4! but so were the ph"sical elements. Psal& 1*7, - -ho stillest the roaring of the seas( the roaring of their wa es( and the tumult of the peoples

-0 as man" as touched were made perfectl" whole.

The same was said about <aul?s clothing. 'n fact e en his garments had some kind of miraculous power about them (=cts +3:+,!. :nfortunatel"( due to a lack of grounding in God?s Torah( man" superstitions ha e emanated from these specific miracles. 'nstead of focusing on learning and doing the Torah (which conforms us to the image of God!( people ha e resorted to creating and using e er"thing from medals to Dpra"er cloths(D in ain efforts to bring themsel es Dcloser to God.D =nother more recent trend is the misuse of D$ewish things(D such as the tallit (in both ;hristian and Messianic circles! for similar purpose.
+. See Meditation and the Bible( =r"eh #aplan( +312( Samuel Beiser( 'nc. Fork Beach( Maine( pp. ,1)-4.

+3 he blessed( and brake

8ne of the common misconceptions is that Feshua Dblessed the foodD (here( and at the D5ast Supper(D where it is said He Dblessed the bread and the wineD!. This is an incorrect understanding of what was being done( and has led to man" unscriptural traditions (such as blessing of pets( cars( etc.! Some e en teach that b" DblessingD unkosher food( this makes it permissible to eat. Bhat Feshua did( and what $ews did and do toda"( is to bless God. The pra"er o er the food( is actuall" a pra"er thanking God for his sustenance. = t"pical pra"er Feshua would ha e said (which is still said toda"!( is: Baruch attah 1doonai( ;lohenu Melech ha-<lam( haMot,i lechem min ha/aret,. Bhich ma" be translated (note who is being blessed!: Blessed are you( 3ord =od( 7ing of the Fni erse( who brings bread from the earth.

6att#ew 1*71-%- 5ast :pdated 363644

CH:PT8R 1*71-%- T80T7
Then came to $esus scribes and <harisees( which were of $erusalem( sa"ing( Bh" do th" disciples transgress the tradition of the eldersJ for the" wash not their hands when the" eat bread. But he answered and said unto them( Bh" do "e also transgress the commandment of God b" "our traditionJ *or God commanded( sa"ing( Honour th" father and mother: and( He that curseth father or mother( let him die the death. But "e sa"( Bhosoe er shall sa" to his father or his mother( 't is a gift( b" whatsoe er thou mightest be profited b" meE =nd honour not his father or his mother( he shall be free. Thus ha e "e made the commandment of God of none effect b" "our tradition. Fe h"pocrites( well did Esaias prophes" of "ou( sa"ing( This people draweth nigh unto me with their mouth( and honoureth me with their lipsE but their heart is far from me. But in ain the" do worship me( teaching for doctrines the commandments of men. =nd he called the multitude( and said unto them( Hear( and understand: 7ot that which goeth into the mouth defileth a manE but that which cometh out of the mouth( this defileth a man. Then came his disciples( and said unto him( #nowest thou that the <harisees were offended( after the" heard this sa"ingJ But he answered and said( E er" plant( which m" hea enl" *ather hath not planted( shall be rooted up. 5et them alone: the" be blind leaders of the blind. =nd if the blind lead the blind( both shall fall into the ditch. Then answered <eter and said unto him( 9eclare unto us this parable. =nd $esus said( =re "e also "et without understandingJ 9o not "e "et understand( that whatsoe er entereth in at the mouth goeth into the bell"( and is cast out into the draughtJ But those things which proceed out of the mouth come forth from the heartE and the" defile the man. *or out of the heart proceed e il thoughts( murders( adulteries( fornications( thefts( false witness( blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man. Then $esus went thence( and departed into the coasts of T"re and Sidon. =nd( behold( a woman of ;anaan came out of the same coasts( and cried unto him( sa"ing( Ha e merc" on me( 8 5ord( thou son of 9a idE m" daughter is grie ousl" e%ed with a de il. But he answered her not a word. =nd his disciples came and besought him( sa"ing( Send her awa"E for she

,0 the disciples saw him walking on the sea

E identl"( Feshua was in a state where He could be seen at night across the waters. This ma" be compared to his appearance when seen with Moses and EliAah( in Matthew chapter +1. His return is described as being in such radiance as well: 2 T#essalonians 27, - 1nd then shall that -icked be re ealed( whom the 3ord shall consume with the spirit of his mouth( and shall destroy with the brightness of his coming@

-4 he was afraidE and beginning to sink(

<eter was no doubt an e%pert swimmer( being a fisherman b" trade. Bh" was he so fearful when he went under water onl" a few feet from the boatJ E identl"( the plain meaning (p?shat! of the te%t ma" not tell the full stor". There is spiritual connotation to the water( especiall" Dthe sea.D 'n m"stical $ewish literature( the DseaD is the spiritual realm. Sinking into the sea( as such( can be seen as a rapid deterioration of one?s spiritual condition. (Something that occured in <eter?s life more than once( such as in Matthew +0:,- and Matthew chapter ,0!. <eter?s cr" as he was sinking was not for a lifeguard.

crieth after us. But he answered and said( ' am not sent but unto the lost sheep of the house of 'srael. Then came she and worshipped him( sa"ing( 5ord( help me. But he answered and said( 't is not meet to take the children?s bread( and to cast it to dogs. =nd she said( Truth( 5ord: "et the dogs eat of the crumbs which fall from their masters? table. Then $esus answered and said unto her( 8 woman( great is th" faith: be it unto thee e en as thou wilt. =nd her daughter was made whole from that er" hour. =nd $esus departed from thence( and came nigh unto the sea of GalileeE and went up into a mountain( and sat down there. =nd great multitudes came unto him( ha ing with them those that were lame( blind( dumb( maimed( and man" others( and cast them down at $esus? feetE and he healed them: 'nsomuch that the multitude wondered( when the" saw the dumb to speak( the maimed to be whole( the lame to walk( and the blind to see: and the" glorified the God of 'srael. Then $esus called his disciples unto him( and said( ' ha e compassion on the multitude( because the" continue with me now three da"s( and ha e nothing to eat: and ' will not send them awa" fasting( lest the" faint in the wa". =nd his disciples sa" unto him( Bhence should we ha e so much bread in the wilderness( as to fill so great a multitudeJ =nd $esus saith unto them( How man" loa es ha e "eJ =nd the" said( Se en( and a few little fishes. =nd he commanded the multitude to sit down on the ground. =nd he took the se en loa es and the fishes( and ga e thanks( and brake them( and ga e to his disciples( and the disciples to the multitude. =nd the" did all eat( and were filled: and the" took up of the broken meat that was left se en baskets full. =nd the" that did eat were four thousand men( beside women and children. =nd he sent awa" the multitude( and took ship( and came into the coasts of Magdala.

the" were calling unclean( foods that God Himself had declared clean( simpl" b" eating with unwashed hands. He also chastises the teachers for breaking true Torah commandments (while la"ing these unnecessar" burdens on the people! b" citing their own lack of properl" following the commandment of honoring father and mother. This is the lesson of erses ,),4. =nother scripture cited in the same incorrect fashion is <eter?s ision of the unclean animals in =cts chapter +4. Here too( the conte%t and e%planation are ignored in order to support false doctrine. 9reams in scripture commonl" use specific items and themes to represent certain people( places( things and teachings. 'n the case of <eter?s dream in =cts +4( he clearl" e%plains this ision se eral times throughout the book of =cts. 7ot once does <eter sa" that God showed him that the laws of kashrut are done awa" with. Rather( in e er" case( he e%plains the meaning of the dream as being that gentiles were not to be considered as Dunclean(D and could directl" come to faith through Feshua )) something that God had not pro ided for before Feshua?s death. (See comments to erse ,. below.!

- Bh" do "e also transgress the commandment of God b" "our traditionJ

Here is a second statement about the problem at hand )) Feshua is not telling them the kosher laws (gi en b" God! are suspended (in iolation of His own words in Matthew /:+1)+2!( but clearl" sa"s the" are breaking God?s Torah The stor" in this chapter one that has consistentl" been b" this particular man)made (not God)gi en! tradition. misused to teach that the Messiah did awa" with the 't should be noted that Feshua is not against tradition( 5e itical food commandments (kosher laws!. The te%t including man" of the traditions of the <harisaic $udaism( plainl" shows that this is not the subAect at hand( "et man" (which He himself followed( i.e.( celebration of ignore this in order to teach against Torah. (See comments ;hanukkah( called the D*esti al of 9edicationD in the on erse +. below!. gospel of $ohn!. Such tradition is the wa" in which we The conte%t of the discussion( is stated clearl" in this Dwalk outD our faith (called halakha'. =s we will see in erse (and at the end of the topic( in erse ,4!. The the ne%t chapter( Feshua e en ga e the power to set such subAect is not the kosher laws( but that of Dwashing of DtraditionD to His disciples. hands.D There is more to this tradition than what the Bhat Feshua is opposed to is an" tradition not founded in scripture tells howe er. (Hence the ad antage of knowing Torah that places itself abo e Torah. the Hebrew background to the discussion.! 3 teaching for doctrines the commandments of There were ar"ing m"stical beliefs among some $ews of Feshua?s da"( not all firml" grounded in Torah. Some of men He repeats His criticism. The" are ele ating the doctrines these ideas had to do with how a person could become of men o er the commandments of the Torah. The kosher spirituall" DcleanD or Dunclean.D (= concept( that is of course( Iuite biblical.! 8ne such teaching was that during laws are from God( the" are not traditions of men. 'n fact( the night( e il spirits could come into a man?s bod". These teaching that the kosher laws (or an" part of Torah! is done awa" with( would be what God would consider spirits would e%it the bod" through the hands (more Dcommandments of menD and goes against His Bord precisel"( the fingertips!. The bod" would become (Matthew /:+1)+2!. spirituall" DcleanD again( in the morning( with the ++ 7ot that which goeth into the mouth defileth a e%ception of the fingertips6hands. 't was taught that the hands had to be washed in order to remo e an" defilement manE but that which cometh out of the mouth that would cause an"thing touched (i.e.( food! to become This is the erse that is commonl" pulled out of its conte%t to support the idea that the kosher laws ha e been unclean. done awa" with. Feshua is teaching that we don?t make Feshua is showing that this hand)washing tradition that clean foods unclean b" failing to ceremoniall" wash our was not based in Torah( was in fact nullif"ing Torah( as

, Bh" do th" disciples transgress the tradition of the eldersJ for the" wash not their hands when the" eat bread.

hands before we eat. 7on)kosher food is not part of this discussion as the surrounding erses show.

+- E er" plant( which m" hea enl" *ather hath not planted( shall be rooted up.
Bith allusions to the sower parables in Matthew chapter +-.

+. blind leaders of the blind

9espite Dpopular opinion(D the situation is the same toda". The ast maAorit" of people who sa" the" belie e in the God of the Bible( follow teachers who tell them that the" are DfreeD from what the" call Dthe 5aw(D (an inaccurate translation of DTorah(D which is God?s re elation6instruction on how to li e( for all who claim to be His people.! The e%amples gi en abo e (Matthew /:+1),+E +/:,),4( =cts +4( etc.!( show how people ignore what is e%plained in the te%t of the Bible( in fa or of following man?s anti)Torah doctrines. This is not dissimilar to what man" of the religious leaders of Feshua?s da" did. Then( as now( men reAect the truth of God?s Torah. This is 78T to sa" that we must first learn and follow the Torah to be sa ed. That has ne er been the case( as men and women ha e alwa"s been sa ed b" trusting God (faith! which is a free gift from Him. 7o one can merit entr" into hea en based on works. Bhat is being said (throughout all the studies on the Fasha7et web site!( is that once an"one Dcomes to know of God(D and His sal ation in Feshua( His Son( there is a path for them to Dwalk(D and this is to learn of( and begin doing God?s Torah (Romans ,:+-E $ames +:,,),/!. The onl" other path is the Dfalse torahD of the flesh and of the world (i.e.( Romans 1:,-!. <icking and choosing commandment from the Torah is not an acceptable position with God ($ames ,:+4!( nor is Dstraddling the fence(D (i.e.( Re elation -:+/)+0!. Those commandments that we are able to keep are the ones we should stri e to learn of and follow( in order to be conformed to the image of God )) which is a main purpose of the Torah. Be cannot keep all of God?s commandments perfectl"( because there is no Temple or priesthood (and also because most of us are li ing outside the land of 'srael!. Because the Torah has been reAected b" followers of the Messiah for such a long time( we need to diligentl" re) learn the Torah precept b" precept. The Hol" Spirit is our guide( but this does not alle iate us of our responsibilit" of diligentl" stud"ing God?s word: 2 Ti&ot#< 271* - Study to shew thyself appro ed unto =od( a workman that needeth not to be ashamed( rightly di iding the word of truth. :cts 1+711 - These were more noble than those in Thessalonica( in that they recei ed the word with all

readiness of mind( and searched the scriptures daily( whether those things were so. The Hol" Spirit will ne er contradict Torah( as it is God?s word. 'f someone belie es the DspiritD is telling them that it is permissible to go against an" Torah command (correctl" understood in conte%t!( then that person is being led b" some other spirit. 8ne Iuestion to ask is( D'f someone tells a person the" are a sinner and need to repent (i.e.( as in most Dsal ation messagesD gi en toda"!( how does that person know what ?sin? isJD Scripture tells us that sin is iolation of God?s Torah (including all the teachings of the Tenakh6D8ld TestamentD!. Torah was the 875F standard used b" Feshua and his disciples. <aul and the others onl" taught Feshua and sal ation out of the Tenakh as there was no D7ew TestamentD around at the time. 7either Feshua (Matthew /:+1),+!( or <aul (Romans -:-+!( or an" of the other disciples( did awa" with an" part of the faith of 'srael. The original belie ers continued in this faith( onl" now with knowledge of the promised Messiah. The D7ew TestamentD is of course( inspired of God( but it was ne er meant to be read outside of the conte%t of the Torah. :nfortunatel"( this is e%actl" what is done toda"( with churches gi ing their own meaning to the teachings of the D7ew Testament.D The" then use this to e%plain the D8ld Testament.D This is Dputting the cart in front of the horse.D (i.e.( the common practice of handing out D7ew TestamentsD to people( rather than complete Bibles.! Gentiles who came to faith in Feshua( did not become D;hristians(D as there was no such separation from $udaism (Dthe faith of 'sraelD! until much later. Gentiles who came to faith( came into the faith of 'srael with its Torah (Ephesians ,:+4)+-! and began to learn more of the Torah as the" were taught within the faith of 'srael (=cts +/:,+!. This subAect matter is dealt with e%tensi el" in our Romans stud"( and in our article( 7ot SubAect to the 5aw of GodJ

,4 but to eat with unwashen hands defileth not a man.

Feshua wraps up the discussion b" making it clear what the subAect has been since erse , )) eating with unwashed hands )) not doing awa" with the Torah commandment of eating onl" clean foods.

,. ' am not sent but unto the lost sheep of the house of 'srael.
=s <aul also stated the following: Ro&ans 1711 - 2or 4 am not ashamed of the gospel of $hrist@ for it is the power of =od unto sal ation to e ery one that belie eth5 to the 2e' irst& and also to the 1ree!* 't should be noted that the Gospel was not sent out to the gentiles until after Feshua?s death and resurrection. :p to that time( both Feshua and His disciples went onl" to the

$ews. Something er" m"sterious happenend with His death )) gentiles could now come to the God of 'srael in a more direct fashion )) b" placing their faith in the Messiah of 'srael. Bh" is thisJ The basic e%planation is that Feshua was6is the Torah (DBordD! in the flesh (i.e.( $ohn chapter +!. $ust as the Torah is the re elation of the in isible God ) Feshua is also the image of the in isible God (;olossians +:+/!. ;oming to trust in Feshua( is coming to trust in God (as much as we mere mortals can know Him( which is re ealed in His Torah!. Feshua is the door to this relationship. Torah is the path be"ond this door ) for all who wish to put their trust in Him. Sadl"( most will not end up on the right path( e en after learning of Him (Matthew 1:+,),+!. Most people who come to know of the God of the Bible are soon taught that He changed His mind about His Torah two thousand "ears ago( that it was somehow done awa" with b" Feshua. This is taught despite the fact that Feshua is the Torah in the flesh( (the DgoalD of the Torah ) Romans +4:.!( who said Himself in no uncertain terms that none of the Torah was done awa" with b" His arri al (Matthew /:+1),+!. =fter Feshua?s death( the practice (e angelisic method! of the disciples was to go to the $ew first. *or instance( in e er" town <aul went to( he first isited the local s"nagogue. (<aul skipped o er some er" large cities in his tra els that lacked a signficant $ewish presence.! 'n each case( the Gospel was preached to the $ews first. 'n e er" location( there would be some $ews that accepted his message and others that reAected it. 8nce D'sraelD had made its DdecisionD (in each town!( then( and onl" then( would the message be gi en to the local gentile population. This subAect will be addressed in more detail in our Romans stud".

of little faith( wh" reason "e among "oursel es( because "e ha e brought no breadJ 9o "e not "et understand( neither remember the fi e loa es of the fi e thousand( and how man" baskets "e took upJ 7either the se en loa es of the four thousand( and how man" baskets "e took upJ How is it that "e do not understand that ' spake it not to "ou concerning bread( that "e should beware of the lea en of the <harisees and of the SadduceesJ Then understood the" how that he bade them not beware of the lea en of bread( but of the doctrine of the <harisees and of the Sadducees. Bhen $esus came into the coasts of ;aesarea <hilippi( he asked his disciples( sa"ing( Bhom do men sa" that ' the Son of man amJ =nd the" said( Some sa" that thou art $ohn the Baptist: some( EliasE and others( $eremias( or one of the prophets. He saith unto them( But whom sa" "e that ' amJ =nd Simon <eter answered and said( Thou art the ;hrist( the Son of the li ing God. =nd $esus answered and said unto him( Blessed art thou( Simon BarAona: for flesh and blood hath not re ealed it unto thee( but m" *ather which is in hea en. =nd ' sa" also unto thee( That thou art <eter( and upon this rock ' will build m" churchE and the gates of hell shall not pre ail against it. =nd ' will gi e unto thee the ke"s of the kingdom of hea en: and whatsoe er thou shalt bind on earth shall be bound in hea en: and whatsoe er thou shalt loose on earth shall be loosed in hea en. Then charged he his disciples that the" should tell no man that he was $esus the ;hrist. *rom that time forth began $esus to shew unto his disciples( how that he must go unto $erusalem( and suffer man" things of the elders and chief priests and scribes( and be killed( and be raised again the third da". Then <eter took him( and began to rebuke him( sa"ing( Be it far from thee( 5ord: this shall not be unto thee. But he turned( and said unto <eter( Get thee behind me( Satan: thou art an offence unto me: for thou sa ourest not the things that be of God( but those that be of men. Then said $esus unto his disciples( 'f an" man will come after me( let him den" himself( and take up his cross( and follow me. *or whosoe er will sa e his life shall lose it: and whosoe er will lose his life for m" sake shall find it. *or what is a man profited( if he shall gain the whole world( and lose his own soulJ or what shall a man gi e in e%change for his soulJ *or the Son of man shall come in the glor" of his *ather with his angelsE and then he shall reward e er" man according to his works. Oeril" ' sa" unto "ou( There be some standing here( which shall not taste of death( till the" see the Son of man coming in his kingdom.

- "e can discern the face of the sk"E but can "e not discern the signs of the timesJ
Histor" re eals that there was a great deal of DMessianic fer orD among the $ews at this time in histor". The 9ead Sea Scrolls te%ts show this began at least +44 "ears before Feshua?s time. This DMessianic periodD lasted until about the time of the second war with Rome( around +-, =9. The determination that this was a time that Messiah would appear was arri ed at( through a proper stud" of the Tenakh. Between the Dtiming(D His teachings and the specific miracles He performed (alwa"s gi ing glor" to God!( Feshua sa"s there was enough e idence for the <harisees and Saducess to see what was going on and who He was. =lthough this is true( this De idenceD is not easil" seen when reading the Bible in a modern da"( non)$ewish( out) of)conte%t wa". Much of the method of understanding that the <harisees and Saducees had (or should ha e had!( has been lost since shortl" after that time. This began in the ,nd and -rd centuries when Dfollowing the MessiahD changed from being a continuation of the faith of 'srael

-+ the" saw the dumb to speak( the maimed to be whole( the lame to walk( and the blind to see:
=s mentioned earlier( these were signs of the gospel ($ubilee! message as prophesied in the Tenakh.

6att#ew 1171-2, 5ast :pdated 363644

CH:PT8R 1171-2, T80T7 The <harisees also with the Sadducees came( and tempting desired
him that he would shew them a sign from hea en. He answered and said unto them( Bhen it is e ening( "e sa"( 't will be fair weather: for the sk" is red. =nd in the morning( 't will be foul weather to da": for the sk" is red and lowering. 8 "e h"pocrites( "e can discern the face of the sk"E but can "e not discern the signs of the timesJ = wicked and adulterous generation seeketh after a signE and there shall no sign be gi en unto it( but the sign of the prophet $onas. =nd he left them( and departed. =nd when his disciples were come to the other side( the" had forgotten to take bread. Then $esus said unto them( Take heed and beware of the lea en of the <harisees and of the Sadducees. =nd the" reasoned among themsel es( sa"ing( 't is because we ha e taken no bread. Bhich when $esus percei ed( he said unto them( 8 "e

with its Torah and Feshua Messiah( to following a non) $ewish( anti)Torah ;hristian D$esus.D This subAect is discussed in detail in our article( D7ot SubAect to the 5aw of GodJD <eople toda" will often point to D8ld TestamentD erses( sa"ing the" are DMessianic prophecies(D (which the" well ma" be!( and then claim that Feshua fulfilled these (which He ma" ha e!( but the" lack the means to pro e the connection( as often the correlation is often at m"stical (sod! le el of interpretation. 8ur Re elation stud" will deal with these deeper aspects to Feshua?s claim.

prophec"( mentioned earlier in this stud". (See notes to erse +2 below.!

+2 upon this rock ' will build m" churchE and the gates of hell shall not pre ail against it.

=s mentioned earlier( the word DchurchD is not in Scripture( and represents a theolog" based on the concept that God replaced 'srael?s faith with a new one (Dthe ;hurchD!( and that Torah is no longer the standard to li e b". Feshua is sa"ing that the t"pe of re elation that <eter recei ed( (that comes b" humilit" and submission to Torah!( is the essence of what DfaithD in Him is all about. . = wicked and adulterous generation seeketh after This is the part of the gift of prophec" discussed in a sign chapter +.. = comparison is made here (and later in Matthew?s The reference to Dgates of hellD is an e%ample of a concept gospel! between the generation of Feshua?s time and that deepl" rooted in $ewish m"stical studies and will be of the time of Moses following Mount Sinai. (See also addressed in our Re elation stud". *or now( suffice it to Matthew ,-:-4.! The <harisees and Saducees had the sa" that the demonic world will not pre ail against those witness of Torah for about +-44 "ears b" the time Feshua Dwalking in the #ingdom.D arri ed. B" this point( Feshua had alread" performed +3 the ke"s of the kingdom of hea en: and man" miracles( so there was no need for more. whatsoe er thou shalt bind on earth shall be bound 't should be noted that His miracles alone did not attest to in hea en: and whatsoe er thou shalt loose on earth Him being the Messiah. 'n fact( Torah warns not to shall be loosed in hea en. blindl" follow an"one who can perform miracles( sa"ing The important reference here is to the #ingdom( which as that such miracles must support the re ealed will of God we mentioned in the notes to chapter +-( is the main as found in the Torah. message of Scripture. This is another erse that has been ++ the doctrine of the <harisees and of the misused through histor"( (mostl" b" ;atholicism! though Sadducees. not due to the reasons cited b" its critics (<rotestantism!. =s discussed alread"( the <harisees and Saducees had =s the te%t shows( the concept of Dke"sD is directl" tied to corrupted the truth of God?s Torah through their own self) Dbinding and loosing.D The issue at hand (as with all of righteousness( and the creation of laws that contradicted the te%t of the D7ew TestamentD! must be understood Torah. within the conte%t of $udaism. +. Some sa" that thou art $ohn the Baptist: some( Feshua is passing along a degree of authorit" to his EliasE and others( $eremias( or one of the prophets. immediate disciples regarding matters of halakha( which 't is interesting to note that three deceased in i iduals are is best translated as Dthe wa" we walk out our faith.D noted here (e en more if "ou count Done of the prophetsD!. (Hence ;atholicism has the basic concept correct( but There were (and still are! beliefs in $udaism regarding neglects Torah as the final authorit".! Scripture does not resurrection( as well as the idea of the DspiritD of someone gi e us all the minute details of how we are to carr" out resting on another. (i.e.( EliAah?s spirit onto Elias( Moses? all of God?s commandments. 9ecisions ha e to be made spirit onto the elders.! = point being made here( and in the as to how Torah is applied both b" indi iduals and following erse( is that the people( though the" knew communities( as circumstances do change in people?s li es Feshua was a significant person( did not ("et! ha e the and through the course of histor". clear understanding that He was the promised Messiah. Torah is eternal and resolutions must be made in accordance with it. The idea of a Dgo erning authorit"D +1 flesh and blood hath not re ealed it unto thee( that makes rulings for the bod" of belie ers is biblical. but m" *ather which is in hea en. Be can see this with the 14 elders of Moses? time and the <eter was gi en insight that others did not "et ha e. 'n $erusalem council of =cts +/. chapter +-( Feshua had said that there were those who =s mentioned in the last chapter( b" gi ing this authorit" would recei e special understanding of the m"steries of to His disciples( Feshua is allowing for DtraditionsD to be the #ingdom of God( that others did not ("et! ha e. established. He had no problem with traditions based in <eter?s re elation is one of those moments. 8b iousl"( Torah. this was a DbenefitD of following the Messiah directl". The twel e DapostlesD (as the" are usuall" called! do seem ,- Get thee behind me( Satan: thou art an offence unto me to merit a special place in the #ingdom (Re elation ,+:+.!. The re elation <eter recei ed is the gift of

<eter allowed himself to stra" awa" from the light of God?s re elation( and fell back to his own understanding (i.e.( <ro erbs -:/!. God?s wa"s are not our wa"s( and in this case Feshua makes it clear that regarding understanding the m"stical re elations of the #ingdom( there are but two sides to the stor" ) God?s and Satan?s (see notes on chapter +-!.

,1 *or the Son of man shall come in the glor" of his *ather with his angelsE and then he shall reward e er" man according to his works.
The allusion here is to the book of Re elation (and other Hebrew writings!( which helps e%plain the following erse.

,2 There be some standing here( which shall not taste of death( till the" see the Son of man coming in his kingdom.
This is another deepl" m"stical erse( as it is ob ious that all those present ha e since died( and Feshua has not "et come into His kingdom. Here is another e%ample of how one must go be"ond the literal te%t (the p?shat! and look into the m"stical (sod! le el to understand what is being said. Feshua?s statement ties into what was said in the pre ious erses in this chapter. Those who completel" surrender themsel es to God and seek to be conformed to His image( through Torah and pra"er( can (to a degree! e%perience the #ingdom of God in the present time. Be know that <eter( $ames( and $ohn recei ed a direct re elation of a DtransfiguredD Feshua (indicati e of the #ingdom! in Matthew +1. $ohn was gi en a ision of the coming of Feshua and subseIuent #ingdom (in the book of Re elation!.

came to him a certain man( kneeling down to him( and sa"ing( 5ord( ha e merc" on m" son: for he is lunatick( and sore e%ed: for ofttimes he falleth into the fire( and oft into the water. =nd ' brought him to th" disciples( and the" could not cure him. Then $esus answered and said( 8 faithless and per erse generation( how long shall ' be with "ouJ how long shall ' suffer "ouJ bring him hither to me. =nd $esus rebuked the de ilE and he departed out of him: and the child was cured from that er" hour. Then came the disciples to $esus apart( and said( Bh" could not we cast him outJ =nd $esus said unto them( Because of "our unbelief: for eril" ' sa" unto "ou( 'f "e ha e faith as a grain of mustard seed( "e shall sa" unto this mountain( Remo e hence to "onder placeE and it shall remo eE and nothing shall be impossible unto "ou. Howbeit this kind goeth not out but b" pra"er and fasting. =nd while the" abode in Galilee( $esus said unto them( The Son of man shall be betra"ed into the hands of men: =nd the" shall kill him( and the third da" he shall be raised again. =nd the" were e%ceeding sorr". =nd when the" were come to ;apernaum( the" that recei ed tribute mone" came to <eter( and said( 9oth not "our master pa" tributeJ He saith( Fes. =nd when he was come into the house( $esus pre ented him( sa"ing( Bhat thinkest thou( SimonJ of whom do the kings of the earth take custom or tributeJ of their own children( or of strangersJ <eter saith unto him( 8f strangers. $esus saith unto him( Then are the children free. 7otwithstanding( lest we should offend them( go thou to the sea( and cast an hook( and take up the fish that first cometh upE and when thou hast opened his mouth( thou shalt find a piece of mone": that take( and gi e unto them for me and thee.

$hapter EC builds upon the e ents and teachings of the pre ious chapters( going back to the parables of the 7ingdom in chapter EI. 1s with the pre ious chapter( there continue to be deeply mystical teachings in this section.

+ bringeth them up into an high mountain apart(

There is a DsodD (hidden! le el understanding to this erse. The Dgoing upD to a high mountain can also be understood as a heightened le el of spiritual awareness (i.e.( insight into the #ingdom!( especiall" in light of what occurs o er the ne%t few erses.

6att#ew 1+71-2+ 5ast :pdated 363644

CH:PT8R 1+71-2+ T80T7
=nd after si% da"s $esus taketh <eter( $ames( and $ohn his brother( and bringeth them up into an high mountain apart( =nd was transfigured before them: and his face did shine as the sun( and his raiment was white as the light. =nd( behold( there appeared unto them Moses and Elias talking with him. Then answered <eter( and said unto $esus( 5ord( it is good for us to be here: if thou wilt( let us make here three tabernaclesE one for thee( and one for Moses( and one for Elias. Bhile he "et spake( behold( a bright cloud o ershadowed them: and behold a oice out of the cloud( which said( This is m" belo ed Son( in whom ' am well pleasedE hear "e him. =nd when the disciples heard it( the" fell on their face( and were sore afraid. =nd $esus came and touched them( and said( =rise( and be not afraid. =nd when the" had lifted up their e"es( the" saw no man( sa e $esus onl". =nd as the" came down from the mountain( $esus charged them( sa"ing( Tell the ision to no man( until the Son of man be risen again from the dead. =nd his disciples asked him( sa"ing( Bh" then sa" the scribes that Elias must first comeJ =nd $esus answered and said unto them( Elias trul" shall first come( and restore all things. But ' sa" unto "ou( That Elias is come alread"( and the" knew him not( but ha e done unto him whatsoe er the" listed. 5ikewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of $ohn the Baptist. =nd when the" were come to the multitude( there

, =nd was transfigured before them:

't is possible that this had also occurred when the" saw Feshua walking on the water( as mentioned in an earlier chapter. (;ompare His comment to <eter after the latter began to sink in the water( to what He sa"s the disciples could do if the" had faith( in erse ,4 below.!

- there appeared unto them Moses and Elias talking with him
The ke" to understanding what is occurring here lies in the ne%t erse.

. let us make here three tabernaclesE

<eter clearl" iews this as a ision of the #ingdom of God. His desire to build DtabernaclesD &succot' is tied to the *east of Succot. This is the last of the *easts of the 5ord( and the one directl" associated with the coming of the #ingdom of God. 'nterestingl"( the time of this ision is not Succot. The same allusion will be seen later in Matthew?s gospel( when people la" out palm branches (another Succot

s"mbol! before Feshua on His entr" into $erusalem( Aust before <esakh (<asso er!( in the spring.

/ a bright cloud ... and behold a oice out of the cloud(

The cloud is associated with the Shekinah ) God?s isible presence on earth. (Much of $ewish m"stical literature surrounding the #ingdom is concerned with the Shekinah.! The oice from hea en is called the Bat-kol. (5iterall"( Ddaughter of the oice.D! The Shekinah( and the Bat-kol are feminine in the Hebrew ) as is the )uach ha7odesh( the DHol" Spirit.D The Dfeminine aspectD of God is one ignored( if not frowned upon( in ;hristianit". =gain( this is partl" due to pagan doctrine of Dthe mother of GodD (as found in ;atholicism! and a lack of understanding of the deeper meaning of the Hebrew scriptures (as is lacking in both ;atholicism and <rotestantism!. God is described as being both masculine and feminine at the time of the creation: =enesis 172+ - So =od created man in his own image( in the image of =od created he him5 male and female created he them. 'nterestingl"( e en <aul offers a feminine aspect to the coming #ingdom: =alatians )721 - But !erusalem which is abo e is free( which is the mother of us all. The subAect of the feminine aspect(s! of God is discussed in our Re elation stud".

=s mentioned earlier( this was a time of great Ddemonic acti it"(D as it was at the time of =braham and Moses and will be again upon the return of Feshua at the end of the age.

,4 'f "e ha e faith as a grain of mustard seed(

The potential for Dwalking in the #ingdomD is outlined here in an ama&ing fashion. The Iuestion this begs is( DBh" aren?t we seeing these t"pe of miracles toda"JD 8b iousl"( the twel e apostles had a uniIue relationship( but a good reason for the lack of the trul" miraculous toda"( is the reAection of the Torah b" those who claim to be following God for the past +344 "ears. This applies to both gentiles( who follow a theolog" of an anti)Torah messiah figure( as well as $ews( who don?t recogni&e the Torah in the flesh ) Feshua.

,+ Howbeit this kind goeth not out but b" pra"er and fasting.
The subAect of fasting is another that is often misunderstood. Man" consider fasting simpl" to be a means of Dgetting something.D God is not some DpuppetD howe er( whose strings "ou can pull when desired. *asting is a means of clearing the mind of earthl" thoughts and desires( in order to connect to God at a higher spiritual le el.

,. 9oth not "our master pa" tributeJ

This is in reference to the Temple ta% that all $ews were to pa" to support the work of the Temple. This ta% is also an atonement( according to the Torah. ++ Elias trul" shall first come( and restore all 8xod!s %/711-11 - 1nd the 3<)D spake unto Moses( things. saying( -hen thou takest the sum of the children of 4srael Feshua sa"s EliAah has "et to come( but in the ne%t erse after their number( then shall they gi e e ery man a sa"s differentl". ransom for his soul unto the 3<)D( when thou numberest +, That Elias is come alread"( and the" knew him them5 that there be no plague among them( when thou numberest them. This they shall gi e( e ery one that not passeth among them that are numbered( half a shekel Feshua of course is referring to $ohn the Baptist( whom after the shekel of the sanctuary@ &a shekel is twenty he sa"s Dwas EliAah.D ;ritics often point to this as a Dcontradiction.D Some go as far to sa" that this shows that gerahs@' an half shekel shall be the offering of the 3<)D. ; ery one that passeth among them that are numbered( Scripture teaches reincarnation. Howe er the concept of multiple appearance of EliAah is from twenty years old and abo e( shall gi e an offering unto the 3<)D. The rich shall not gi e more( and the not foreign to $udaism( nor is the idea of someone being poor shall not gi e less than half a shekel( when they gi e Din the spiritD of a great prophet( nor is the concept of an offering unto the 3<)D( to make an atonement for EliAah coming more than once: your souls. 1nd thou shalt take the atonement money of (eder KOla& Rabba" c#5 1+ - 4n the second year of &7ing' 1ha,ia( ;li6ah was hidden( and he will not be seen the children of 4srael( and shalt appoint it for the ser ice again until 7ing Messiah comes. 1nd then he will be seen of the tabernacle of the congregation5 that it may be a memorial unto the children of 4srael before the 3<)D( to but will be hidden a second time( and seen again only + make an atonement for your souls. when =og and Magog come.

+0 ' brought him to th" disciples( and the" could not cure him.
=s the subseIuent erses show( the DfaultD was with the disciples. Feshua?s words impl" that the" should ha e been able to deal with this.

,0 Then are the children free.

+2 =nd $esus rebuked the de il

9oes Feshua teach breaking of the Torah here b" sa"ing thisJ 7o( for the same reason found in Matthew +,( when Feshua was challenged as to the beha ior of his disciples on the Sabbath. 'f the religious authorities recogni&ed

"ou( E%cept "e be con erted( and become as little children( "e shall not enter into the kingdom of hea en. Bhosoe er therefore shall humble himself as this little child( the same is greatest in the kingdom of hea en. =nd whoso shall recei e one such little child in m" name recei eth me. But whoso shall offend one of these little ones which belie e in me( it were better for him that a millstone were hanged about his neck( and that he were drowned in the depth of the sea. Boe unto the world because of offencesT for it must needs be that offences comeE but woe to that man b" whom the offence comethT Bherefore if th" hand or th" foot offend thee( cut them off( and cast them from thee: it is better for thee to enter into life halt or maimed( rather than ha ing two hands or two feet to be cast into e erlasting fire. =nd if thine e"e offend thee( pluck it out( and cast it from thee: it is better for thee to enter into life with one e"e( rather than ha ing two e"es to be cast into hell fire. Take heed that "e despise not one of these little onesE for ' sa" unto "ou( That in hea en their angels do alwa"s behold the face of m" *ather which is in hea en. *or the Son of man is come to sa e that which was lost. How think "eJ if a man ha e an hundred sheep( and one of them be gone astra"( doth he not lea e the ninet" ,1 7otwithstanding( lest we should offend them and nine( and goeth into the mountains( and seeketh that which is 7ote that although Feshua was Dcorrect(D in that His gone astra"J =nd if so be that he find it( eril" ' sa" unto "ou( he presence initiated a higher le el of Torah commandment( reAoiceth more of that sheep( than of the ninet" and nine which went He deferred to the principle of setting aside His DrightD for not astra". E en so it is not the will of "our *ather which is in hea en( that one of these little ones should perish. Moreo er if th" the benefit of others. This is an important principle we brother shall trespass against thee( go and tell him his fault between will discuss in our Romans stud". thee and him alone: if he shall hear thee( thou hast gained th" brother. +. The Messiah Te+ts( Raphael <atai( +313( Ba"ne State :ni ersit" But if he will not hear thee( then take with thee one or two more( that <ress( 9etroit( p.+-. in the mouth of two or three witnesses e er" word ma" be established. =nd if he shall neglect to hear them( tell it unto the church: but if he neglect to hear the church( let him be unto thee as an heathen man and a publican. Oeril" ' sa" unto "ou( Bhatsoe er "e shall bind on earth shall be bound in hea en: and whatsoe er "e shall loose on earth shall be loosed in hea en. =gain ' sa" unto "ou( That if two of "ou shall agree on earth as touching an" thing that the" shall ask( it shall be done for them of m" *ather which is in hea en. *or where two or three are gathered together in m" name( there am ' in "<T;@ The 7ing !ames ersion will be the primary te+t the midst of them. Then came <eter to him( and said( 5ord( how oft used in this study for no other reason than it is popular shall m" brother sin against me( and ' forgi e himJ till se en timesJ and well recogni,ed. 4f another ersion is used( it will be $esus saith unto him( ' sa" not unto thee( :ntil se en times: but( :ntil cited. The te+t of each chapter will be shown in full( se ent" times se en. Therefore is the kingdom of hea en likened followed by commentary on selected erses. 4n some unto a certain king( which would take account of his ser ants. =nd cases there may be multiple erses that are not discussed. when he had begun to reckon( one was brought unto him( which owed him ten thousand talents. But forasmuch as he had not to pa"( his 4n others( a single erse &or e en a single word' may lord commanded him to be sold( and his wife( and children( and all merit a great deal of study. that he had( and pa"ment to be made. The ser ant therefore fell down( Matthew +2:+)-/ Dlast !pdate7 --1/-//F and worshipped him( sa"ing( 5ord( ha e patience with me( and ' will pa" thee all. Then the lord of that ser ant was mo ed with S:B$E;TS: Greatest in the #ingdom( humilit"( compassion( and loosed him( and forga e him the debt. But the same guardian angels( answered pra"er( Feshua?s ser ant went out( and found one of his fellowser ants( which owed DpresenceD among us( forgi eness him an hundred pence: and he laid hands on him( and took him b" the Matthew +3:+)-4 Dlast !pdate7 --1/-//F throat( sa"ing( <a" me that thou owest. =nd his fellowser ant fell S:B$E;TS: DMaleD and D*emaleD aspects of God( down at his feet( and besought him( sa"ing( Ha e patience with me( and ' will pa" thee all. =nd he would not: but went and cast him into di orce( DtikkunD prison( till he should pa" the debt. So when his fellowser ants saw Matthew ,4:+)-. Dlast !pdate7 --1/-//F what was done( the" were er" sorr"( and came and told unto their S:B$E;TS: Dfirst being last(D the m"ster" of lord all that was done. Then his lord( after that he had called him( said gentile sal ation( Iuestioning God unto him( 8 thou wicked ser ant( ' forga e thee all that debt( because thou desiredst me: Shouldest not thou also ha e had compassion on th" fellowser ant( e en as ' had pit" on theeJ =nd his lord was wroth( 5ast :pdated 36+4644 and deli ered him to the tormentors( till he should pa" all that was due unto him. So likewise shall m" hea enl" *ather do also unto "ou( CH:PT8R 1,71-%* T80T7 if "e from "our hearts forgi e not e er" one his brother their =t the same time came the disciples unto $esus( sa"ing( Bho is the greatest in the kingdom of hea enJ =nd $esus called a little child unto trespasses. him( and set him in the midst of them( =nd said( Oeril" ' sa" unto

who Feshua was( the" would ha e reali&ed that the" had a greater DTabernacle6TempleD before them( in the form the Messiah. Feshua?s presence among them took priorit" o er the ph"sical Temple( which was (in this sense onl"!( a DlesserD representation of the image of God and His #ingdom( (a Dshadow(D i.e.( ;olossians ,:+1E Hebrews 2:/( +4:+!. Feshua is abo e the ph"sical Temple as He is the actual image of the in isible God (;olossians +:+/!. 7ote howe er( that after His death( his disciples continued to attend the Temple for ser ices and sacrifices( but no longer for the Fom #ippur sacrifice (as we will e%plain in our other studies!. 7onetheless( Feshua commanded His disciples to pa" the ta%( for reason e%plained below.

Section O'' ) Teachings on the #ingdom

6att#ew 1,71-2/7%)

6att#ew 1,71-%*

+ Bho is the greatest in the kingdom of hea enJ

't is possible that the disciples (who are still in the process of leaning the m"steries of the #ingdom from Feshua!( were thinking in terms of DmightD or DwisdomD when the" asked this. Feshua turns this Iuestion around to show who the DgreatestD reall" are.

description of it being "friendship of the world." =s said throughout this stud"( the wa" of God is the light of Torah. 8utside of Torah is darkness ) Dthe wa" of the world.D Be like to think that we?re Dout of the dark agesD with regard to recei ing spiritual light from God. Howe er( - E%cept "e be con erted( and become as little with the o erwhelming number of people in the world children( toda" reAecting either the written Torah (in the case of The full e%planation of Dbeing con ertedD is in erse .( most of ;hristianit"! or Feshua( the walking Torah( (in where Feshua shows this has to do with humilit". =s the case of most of $udaism!( is it an" wonder that God?s mentioned earlier( Moses is said to be the most humble blessings are not as pre alent as the" should beJ man to e er li e as well as the greatest of the prophets D$amesD ($acob! sa"s( "-e ask amiss." =miss of whatJ until Feshua?s time. (See also comments to erse +3.! =miss of the will of God( which is re ealed through His 2 Bherefore if th" hand or th" foot offend thee Here we ha e a similar teaching to that of the parables in Torah. He reiterates that God?s grace (answer to pra"er! is gi en to the humble. Humilit" comes from den"ing chapter +-( where Feshua compared the #ingdom to a oursel es and accepting His Torah. Spiritual pearl and to a field( in both cases showing that nothing was of more alue. The allegorical reference to Dhand or pride6arrogance comes from reAecting Torah in fa or of some other religious belief that allows for Dpicking and th" footD could mean man" things( including false choosingD from the commandments of God. doctrines. (See also comments to erse +3.! Some would here interAect( DBhat about the Hol" SpiritJ +4 in hea en their angels do alwa"s behold the 9oesn?t the Spirit re eal to us the will of GodJ The face of m" *ather answer is Fes ) but the will of God that the Spirit will This could be a reference to Dguardian angels(D a belief re eal 'S His Torah. The Spirit will make clear to us the that seemed to ha e been held b" Feshua?s disciples as deeper meaning of the Torah and how to appl" it in our seen in =cts +,:+/. =s we discuss in our Re elation li es. The Spirit will ne er lead an"one against God?s stud"( there also seem to be angels assigned to 'srael and Torah. 'f someone Dpra"s to the SpiritD and is told that to the nations of the world. God?s Torah is not for toda"( the" are hearing from a spirit +1 let him be unto thee as an heathen man and a that is not of God. publican. <aul gi es the same message as D$ames(D ) 'f "ou consider God is re ealed to us in His attributes of both Austice and "ourself not subAect to God?s Torah( "ou are of the world( merc". $ustice is seen in this teaching. ;ompare this to the and not of the Spirit: merc" taught in the parable beginning in erse ,-. The Ro&ans ,7+ - Because the carnal mind is enmity against arious attributes of God( as we percei e them( is a =od@ for it is not sub6ect to the law of =od( neither indeed subAect of our Re elation stud". can be.

+3 if two of "ou shall agree on earth as touching an" thing that the" shall ask( it shall be done for them of m" *ather which is in hea en.

,4 where two or three are gathered together in m" name( there am ' in the midst of them.
E%actl" how is Feshua Din our midstD if He is presentl" seated at the right hand of the *atherJ 9oes this mean He is simpl" Dlooking down at usJD 8r is there a literal presence in the Dspiritual realmD that DsurroundsD us here on earth ) and if so( how does this all workJ =lthough Feshua?s statement can( in a simple sense( be accepted Don faith(D the concept of God?s presence within creation is actuall" a er" comple% area of Bible stud". Be address this full" in our Re elation stud".

Man" critics will point to the countless unanswered pra"ers of people( as e idence that Feshua?s statement isn?t true. Man" answers are gi en in response to this challenge( howe er the words of scripture can?t be ignored: Ca&es )7%-1 - >e ask( and recei e not( because ye ask amiss( that ye may consume it upon your lusts. >e adulterers and adulteresses( know ye not that the friendship of the world is enmity with =od0 whosoe er therefore will be a friend of the world is the enemy of =od. Do ye think that the scripture saith in ain( The spirit that dwelleth in us lusteth to en y0 But he gi eth more grace. -herefore he saith( =od resisteth the proud( but gi eth grace unto the humble. The adulter" $ames speaks of( as the source of pra"er not being answered( is spiritual adulter"( as seen b" his

,- Therefore is the kingdom of hea en likened unto a certain king ...

This parable was discussed earlier in our stud".

-/ So likewise shall m" hea enl" *ather do also unto "ou( if "e from "our hearts forgi e not e er" one his brother their trespasses.
Be are called b" God toE a! forgi e others( b! ask forgi eness of others (Matthew /:,-),.!( and( c! be

certain not to ha e unrighteous anger in our hearts (Matthew /:,,!. Billful failure in an" of these areas places someone in Aeapord" with God. The Dfree giftD of sal ation includes obedience to God( not Aust Dbelie ingD in certain facts. The subAect of the belie er?s obedience to God is central to our Romans stud".

forsaken houses( or brethren( or sisters( or father( or mother( or wife( or children( or lands( for m" name?s sake( shall recei e an hundredfold( and shall inherit e erlasting life. But man" that are first shall be lastE and the last shall be first.

. Ha e "e not read( that he which made them at the beginning made them male and female(

=s mentioned earlier( DmanD was made in the image of God ) which is male and female: 6att#ew 1-71-%/ 5ast :pdated 36+4644 =enesis 172+ - So =od created man in his own image( in CH:PT8R 1-71-%/ T80T7 the image of =od created he him5 male and female =nd it came to pass( that when $esus had finished these sa"ings( he created he them. departed from Galilee( and came into the coasts of $udaea be"ond D:nit"D is an important subAect in the Scriptures. =t this $ordanE =nd great multitudes followed himE and he healed them there. time( creation is not in a state of unit". This will return The <harisees also came unto him( tempting him( and sa"ing unto him( 's it lawful for a man to put awa" his wife for e er" causeJ =nd full" when the #ingdom is established. :ntil that time( he answered and said unto them( Ha e "e not read( that he which those who follow God are to work toward the DrepairD made them at the beginning made them male and female( =nd said( &tikkun' of creation( bringing healing and peace into the *or this cause shall a man lea e father and mother( and shall clea e to li es of all we meet (as well as in their personal his wife: and the" twain shall be one fleshJ Bherefore the" are no relationships with God!. more twain( but one flesh. Bhat therefore God hath Aoined together( The commandments of God( gi en in the Torah( are let not man put asunder. The" sa" unto him( Bh" did Moses then command to gi e a writing of di orcement( and to put her awa"J He geared toward tikkun( at both ph"sical and spiritual le els. saith unto them( Moses because of the hardness of "our hearts 9i orce goes against this principle of tikkun( therefore it suffered "ou to put awa" "our wi es: but from the beginning it was is not the will of God.
not so. =nd ' sa" unto "ou( Bhosoe er shall put awa" his wife( e%cept it be for fornication( and shall marr" another( committeth adulter": and whoso marrieth her which is put awa" doth commit adulter". His disciples sa" unto him( 'f the case of the man be so with his wife( it is not good to marr". But he said unto them( =ll men cannot recei e this sa"ing( sa e the" to whom it is gi en. *or there are some eunuchs( which were so born from their mother?s womb: and there are some eunuchs( which were made eunuchs of men: and there be eunuchs( which ha e made themsel es eunuchs for the kingdom of hea en?s sake. He that is able to recei e it( let him recei e it. Then were there brought unto him little children( that he should put his hands on them( and pra": and the disciples rebuked them. But $esus said( Suffer little children( and forbid them not( to come unto me: for of such is the kingdom of hea en. =nd he laid his hands on them( and departed thence. =nd( behold( one came and said unto him( Good Master( what good thing shall ' do( that ' ma" ha e eternal lifeJ =nd he said unto him( Bh" callest thou me goodJ there is none good but one( that is( God: but if thou wilt enter into life( keep the commandments. He saith unto him( BhichJ $esus said( Thou shalt do no murder( Thou shalt not commit adulter"( Thou shalt not steal( Thou shalt not bear false witness( Honour th" father and th" mother: and( Thou shalt lo e th" neighbour as th"self. The "oung man saith unto him( =ll these things ha e ' kept from m" "outh up: what lack ' "etJ $esus said unto him( 'f thou wilt be perfect( go and sell that thou hast( and gi e to the poor( and thou shalt ha e treasure in hea en: and come and follow me. But when the "oung man heard that sa"ing( he went awa" sorrowful: for he had great possessions. Then said $esus unto his disciples( Oeril" ' sa" unto "ou( That a rich man shall hardl" enter into the kingdom of hea en. =nd again ' sa" unto "ou( 't is easier for a camel to go through the e"e of a needle( than for a rich man to enter into the kingdom of God. Bhen his disciples heard it( the" were e%ceedingl" ama&ed( sa"ing( Bho then can be sa edJ But $esus beheld them( and said unto them( Bith men this is impossibleE but with God all things are possible. Then answered <eter and said unto him( Behold( we ha e forsaken all( and followed theeE what shall we ha e thereforeJ =nd $esus said unto them( Oeril" ' sa" unto "ou( That "e which ha e followed me( in the regeneration when the Son of man shall sit in the throne of his glor"( "e also shall sit upon twel e thrones( Audging the twel e tribes of 'srael. =nd e er" one that hath

2 Moses because of the hardness of "our hearts suffered "ou to put awa" "our wi es: but from the beginning it was not so.
=n interesting subAect here( if di orce is wrong in God?s sight( wh" did He allow for di orce in the TorahJ (which is of course His re elation to us!. 8ne could also ask( wh" did God allow for multiple wi esJ 8r( wh" did God allow for sla er"J =lso( wh" does he gi e instructions for soldiers when at warJ =lthough the Torah does not speak in fa or or di orce( pol"gam"( sla er" or war( it does set up DrulesD for how to deal with these things. Bh" is thisJ The answer lies in the principle that the Torah was gi en because of sin. The Torah is dealing with a sin situation that has been in effect for Iuite some time. Recogni&ing that man has an e il inclination (called the yet,er hara in Hebrew!( and is going to sin( the Torah on its most Dbasic le el(D keeps man Din check(D so that he doesn?t go too far from God?s wa"s. The Talmud sa"s of this: Iidd!s#in 21b - The Torah is only speaking against the yet,er hara. God( who understands our weaknesses( knows that an outright D7oD can pro oke our desire to sin( hence the Torah commands DregulatingD certain issues. Howe er( continued stud" into the deeper meanings of the Torah will then show man that although God DallowsD for these things( the" are not reflecti e of His perfect character. 8ne of the things Messiah was6is promised to do (in $udaism! is to re eal these deeper meanings of the Torah so that God?s people can better conform themsel es to the image of God and work as His DpartnersD toward tikkun.

Be saw Feshua do this in chapters / through 1 of this gospel. Here( He continues to do the same.

3 Bhosoe er shall put awa" his wife(

There were two main schools of thought regarding di orce at this time. The school of Rabbi Hillel allowed for multiple reasons that a man could di orce his wife. The school of Rabbi Shammai( rules that di orce was onl" an option in case of fornication. Here( Feshua sides with Shammai?s iew. (Both of these rabbis li ed a couple generations before Feshua began teaching.!

+, which ha e made themsel es eunuchs for the kingdom of hea en?s sake
More than likel"( the term DeunuchD is an incorrect translation. The word for DeunuchD in the =ramaic manuscripts of this passage is M?H='M7=( which can also mean Dbelie er(D or Dfaithful one.D This would make better sense.

+1 if thou wilt enter into life( keep the commandments.

Man" attempts ha e been made to e%plain awa" Feshua?s direct answer. He did not sa" Daccept me into "our heart(D or some similar statement. He made it clear that obedience to Torah was ke". Howe er( we know from both the Tenakh and the D7ew Testament(D that once cannot DearnD their wa" into hea en b" keeping the commandments outside of faith. God wants us to put our entire trust in Him first( then to learn and walk in His wa"s. The two are inseparable.

,4 =ll these things ha e ' kept from m" "outh up: what lack ' "etJ
Feshua points out (to all that are listening to this discussion! that God is interested in commitment first and challenges this man on the aspect of trust.

,2 "e also shall sit upon twel e thrones(

=n allusion to the #ingdom in Re elation ,+:+..

-4 But man" that are first shall be lastE and the last shall be first.
This is a Hebrew idiom that has to do with De ening things out(D not necessaril" re ersing the actual order of something. This is seen in the ne%t section of this stud" (Matthew ,4:+0!.

unto him( Because no man hath hired us. He saith unto them( Go "e also into the ine"ardE and whatsoe er is right( that shall "e recei e. So when e en was come( the lord of the ine"ard saith unto his steward( ;all the labourers( and gi e them their hire( beginning from the last unto the first. =nd when the" came that were hired about the ele enth hour( the" recei ed e er" man a penn". But when the first came( the" supposed that the" should ha e recei ed moreE and the" likewise recei ed e er" man a penn". =nd when the" had recei ed it( the" murmured against the goodman of the house( Sa"ing( These last ha e wrought but one hour( and thou hast made them eIual unto us( which ha e borne the burden and heat of the da". But he answered one of them( and said( *riend( ' do thee no wrong: didst not thou agree with me for a penn"J Take that thine is( and go th" wa": ' will gi e unto this last( e en as unto thee. 's it not lawful for me to do what ' will with mine ownJ 's thine e"e e il( because ' am goodJ So the last shall be first( and the first last: for man" be called( but few chosen. =nd $esus going up to $erusalem took the twel e disciples apart in the wa"( and said unto them( Behold( we go up to $erusalemE and the Son of man shall be betra"ed unto the chief priests and unto the scribes( and the" shall condemn him to death( =nd shall deli er him to the Gentiles to mock( and to scourge( and to crucif" him: and the third da" he shall rise again. Then came to him the mother of Cebedees children with her sons( worshipping him( and desiring a certain thing of him. =nd he said unto her( Bhat wilt thouJ She saith unto him( Grant that these m" two sons ma" sit( the one on th" right hand( and the other on the left( in th" kingdom. But $esus answered and said( Fe know not what "e ask. =re "e able to drink of the cup that ' shall drink of( and to be bapti&ed with the baptism that ' am bapti&ed withJ The" sa" unto him( Be are able. =nd he saith unto them( Fe shall drink indeed of m" cup( and be bapti&ed with the baptism that ' am bapti&ed with: but to sit on m" right hand( and on m" left( is not mine to gi e( but it shall be gi en to them for whom it is prepared of m" *ather. =nd when the ten heard it( the" were mo ed with indignation against the two brethren. But $esus called them unto him( and said( Fe know that the princes of the Gentiles e%ercise dominion o er them( and the" that are great e%ercise authorit" upon them. But it shall not be so among "ou: but whosoe er will be great among "ou( let him be "our ministerE =nd whosoe er will be chief among "ou( let him be "our ser ant: E en as the Son of man came not to be ministered unto( but to minister( and to gi e his life a ransom for man". =nd as the" departed from $ericho( a great multitude followed him. =nd( behold( two blind men sitting b" the wa" side( when the" heard that $esus passed b"( cried out( sa"ing( Ha e merc" on us( 8 5ord( thou son of 9a id. =nd the multitude rebuked them( because the" should hold their peace: but the" cried the more( sa"ing( Ha e merc" on us( 8 5ord( thou son of 9a id. =nd $esus stood still( and called them( and said( Bhat will "e that ' shall do unto "ouJ The" sa" unto him( 5ord( that our e"es ma" be opened. So $esus had compassion on them( and touched their e"es: and immediatel" their e"es recei ed sight( and the" followed him.

6att#ew 2/71-%) 5ast :pdated 36+4644

CH:PT8R 2/71-%) T80T7
*or the kingdom of hea en is like unto a man that is an householder( which went out earl" in the morning to hire labourers into his ine"ard. =nd when he had agreed with the labourers for a penn" a da"( he sent them into his ine"ard. =nd he went out about the third hour( and saw others standing idle in the marketplace( =nd said unto themE Go "e also into the ine"ard( and whatsoe er is right ' will gi e "ou. =nd the" went their wa". =gain he went out about the si%th and ninth hour( and did likewise. =nd about the ele enth hour he went out( and found others standing idle( and saith unto them( Bh" stand "e here all the da" idleJ The" sa"

+ *or the kingdom of hea en is like unto a man that is an householder

This parable can be taken on a literal &p/shat' le el( as well as a reme, (hint! at something else. 8n the p/shat le el( the lesson here is that sal ation (represented b" the pa"ment the workers recei e! is not based on how long "ou ser e God. Howe er( it would be incorrect to draw from this parable the idea that e er"one gets the same reward in hea en. God rewards and punishes fairl"( based on our works in this life.

The parable does hint &reme,' at another truth( one of the m"steries that was to make itself known to those who Feshua re ealed it to. 'n this case( the workers of the morning( (the first called! could be considered 'srael( the $ewish people. Those coming later in the da" represent gentiles. <aul alludes to this in his Ephesians letter( where he sa"s that gentile sal ation though the Messiah was a m"ster" re ealed: 8p#esians %7%-1 - How that by re elation he made known unto me the mystery5 &as 4 wrote afore in few words( -hereby( when ye read( ye may understand my knowledge in the mystery of $hrist' -hich in other ages was not made known unto the sons of men( as it is now re ealed unto his holy apostles and prophets by the Spirit5 That the =entiles should be fellowheirs( and of the same body( and partakers of his promise in $hrist by the gospel@

,, =re "e able to drink of the cup that ' shall drink of( and to be bapti&ed with the baptism that ' am bapti&ed withJ
= full discussion of this DcupD and baptism will be presented in chapter ,0 of this stud".

,1 =nd whosoe er will be chief among "ou( let him be "our ser ant:
=gain referring to the idea of the Dmight" in the #ingdom(D ser ing others in humilit" (with Moses being our best human e%ample.!

Section O''' ) Reproof and Rebuke

6att#ew 2171-2%7%"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

+/ 's it not lawful for me to do what ' will with mine ownJ 's thine e"e e il( because ' am goodJ

Be are not the ones to Iuestion God: Ro&ans -71,-21 - Therefore hath he mercy on whom he will ha e mercy( and whom he will he hardeneth. Thou wilt say then unto me( -hy doth he yet find fault0 2or who hath resisted his will0 "ay but( < man( who art thou Matthew ,+:+).0 Dlast !pdate7 11-2+-//F that repliest against =od0 Shall the thing formed say to him that formed it( -hy hast thou made me thus0 Hath S:B$E;TS: The Dtwo)MessiahD theor"E Sukkot not the potter power o er the clay( of the same lump to s"mbolismE unit" of the 5ord?s feastsE the Dden of make one essel unto honour( and another unto thie esED s"mbolism of the fig tree( mountains and dishonour0 seasE the mission of the #ingdomE commentar" on The De ilD e"e is an idiom for Dstinginess(D as mentioned =cts , and -. in our notes to Matthew 0:,-. Matthew ,,:+).0 Dlast !pdate7 11-2+-//F 'f this parallel is taken to be that of the $ews and gentiles( S:B$E;TS: DMan" are called but few are then the DcomplaintD of the $ews would be that the" ha e chosenED the HerodiansE the SaduceesE 5e irate been God?s chosen people( the people of the Torah( for far marriageE the resurrectionE Dlo ing GodED the longer than the gentiles. The repl" to this would be that ShemaE the law of Moses. although the $ew has an ad antage in that the" ha e the Matthew ,-:+)-3 Dlast !pdate7 11-2+-//F Torah (Romans -:,!( a great part of this ad antage is in S:B$E;TS: =uthorit" of the <hariseesE teaching knowing that God is no respector of persons( and thus no Torah correctl"E not seeking positions of one has an Dad antageD toward sal ation in this sense. leadershipE te%tual error concerning CechariasE the This subAect is discussed in our Romans stud". DfeminineD aspect of God.

+0 So the last shall be first( and the first last:

=s mentioned in the pre ious section( this idiom has to do 6att#ew 2171-)1 5ast :pdated ++6,1644 with eIualit" (as the parable shows!( not re ersing the CH:PT8R 2171-)1 T80T7 order.

,, But $esus answered and said( Fe know not what "e ask.
The mother of $ames and $ohn asked a Iuestion that came from her lack of understanding. (Similar to Matthew +2:+!. =gain( Feshua stresses the aspects of humilit" and ser anthood.

=nd when the" drew nigh unto $erusalem( and were come to Bethphage( unto the mount of 8li es( then sent $esus two disciples( Sa"ing unto them( Go into the illage o er against "ou( and straightwa" "e shall find an ass tied( and a colt with her: loose them( and bring them unto me. =nd if an" man sa" ought unto "ou( "e shall sa"( The 5ord hath need of themE and straightwa" he will send them. =ll this was done( that it might be fulfilled which was spoken b" the prophet( sa"ing( Tell "e the daughter of Sion( Behold( th" #ing cometh unto thee( meek( and sitting upon an ass( and a colt the foal of an ass. =nd the disciples went( and did as $esus commanded them( =nd brought the ass( and the colt( and put on them their clothes( and

the" set him thereon. =nd a er" great multitude spread their garments in the wa"E others cut down branches from the trees( and strawed them in the wa". =nd the multitudes that went before( and that followed( cried( sa"ing( Hosanna to the son of 9a id: Blessed is he that cometh in the name of the 5ordE Hosanna in the highest. =nd when he was come into $erusalem( all the cit" was mo ed( sa"ing( Bho is thisJ =nd the multitude said( This is $esus the prophet of 7a&areth of Galilee. =nd $esus went into the temple of God( and cast out all them that sold and bought in the temple( and o erthrew the tables of the mone"changers( and the seats of them that sold do es( =nd said unto them( 't is written( M" house shall be called the house of pra"erE but "e ha e made it a den of thie es. =nd the blind and the lame came to him in the templeE and he healed them. =nd when the chief priests and scribes saw the wonderful things that he did( and the children cr"ing in the temple( and sa"ing( Hosanna to the son of 9a idE the" were sore displeased( =nd said unto him( Hearest thou what these sa"J =nd $esus saith unto them( FeaE ha e "e ne er read( 8ut of the mouth of babes and sucklings thou hast perfected praiseJ =nd he left them( and went out of the cit" into Bethan"E and he lodged there. 7ow in the morning as he returned into the cit"( he hungered. =nd when he saw a fig tree in the wa"( he came to it( and found nothing thereon( but lea es onl"( and said unto it( 5et no fruit grow on thee henceforward for e er. =nd presentl" the fig tree withered awa". =nd when the disciples saw it( the" mar elled( sa"ing( How soon is the fig tree withered awa"T $esus answered and said unto them( Oeril" ' sa" unto "ou( 'f "e ha e faith( and doubt not( "e shall not onl" do this which is done to the fig tree( but also if "e shall sa" unto this mountain( Be thou remo ed( and be thou cast into the seaE it shall be done. =nd all things( whatsoe er "e shall ask in pra"er( belie ing( "e shall recei e. =nd when he was come into the temple( the chief priests and the elders of the people came unto him as he was teaching( and said( B" what authorit" doest thou these thingsJ and who ga e thee this authorit"J =nd $esus answered and said unto them( ' also will ask "ou one thing( which if "e tell me( ' in like wise will tell "ou b" what authorit" ' do these things. The baptism of $ohn( whence was itJ from hea en( or of menJ =nd the" reasoned with themsel es( sa"ing( 'f we shall sa"( *rom hea enE he will sa" unto us( Bh" did "e not then belie e himJ But if we shall sa"( 8f menE we fear the peopleE for all hold $ohn as a prophet. =nd the" answered $esus( and said( Be cannot tell. =nd he said unto them( 7either tell ' "ou b" what authorit" ' do these things. But what think "eJ = certain man had two sonsE and he came to the first( and said( Son( go work to da" in m" ine"ard. He answered and said( ' will not: but afterward he repented( and went. =nd he came to the second( and said likewise. =nd he answered and said( ' go( sir: and went not. Bhether of them twain did the will of his fatherJ The" sa" unto him( The first. $esus saith unto them( Oeril" ' sa" unto "ou( That the publicans and the harlots go into the kingdom of God before "ou. *or $ohn came unto "ou in the wa" of righteousness( and "e belie ed him not: but the publicans and the harlots belie ed him: and "e( when "e had seen it( repented not afterward( that "e might belie e him. Hear another parable: There was a certain householder( which planted a ine"ard( and hedged it round about( and digged a winepress in it( and built a tower( and let it out to husbandmen( and went into a far countr": =nd when the time of the fruit drew near( he sent his ser ants to the husbandmen( that the" might recei e the fruits of it. =nd the husbandmen took his ser ants( and beat one( and killed another( and stoned another. =gain( he sent other ser ants more than the first: and the" did unto them likewise. But last of all he sent unto them his son( sa"ing( The" will re erence m" son. But when the husbandmen saw the son( the" said among themsel es( This is the heirE come( let us kill him( and let us sei&e on his inheritance. =nd the" caught him( and cast him out of the ine"ard( and slew him. Bhen the lord therefore of the ine"ard cometh( what will he do unto

those husbandmenJ The" sa" unto him( He will miserabl" destro" those wicked men( and will let out his ine"ard unto other husbandmen( which shall render him the fruits in their seasons. $esus saith unto them( 9id "e ne er read in the scriptures( The stone which the builders reAected( the same is become the head of the corner: this is the 5ord?s doing( and it is mar ellous in our e"esJ Therefore sa" ' unto "ou( The kingdom of God shall be taken from "ou( and gi en to a nation bringing forth the fruits thereof. =nd whosoe er shall fall on this stone shall be broken: but on whomsoe er it shall fall( it will grind him to powder. =nd when the chief priests and <harisees had heard his parables( the" percei ed that he spake of them. But when the" sought to la" hands on him( the" feared the multitude( because the" took him for a prophet.

/ th" #ing cometh unto thee( meek( and sitting upon an ass ...
8ne of the problems posed b" the Tenakh?s prophecies( regarding the Messiah( is that He would arri e both on the back of a donke" as well as in the clouds of glor". =s it did not seem possible for one person to fulfill both prophecies( there de eloped a theor" that if the people were righteous( Messiah would come on the clouds( if the" were not( He would arri e on a donke": Tal&!d" (an#edrin -,a - ). 1le+andri said@ ). !oshua b. 3e i pointed out a contradiction. it is written( in its time 8will the Messiah come9( whilst it is also written( 4 8the 3ord9 will hasten itA R if they are worthy( 4 will hasten it@ if not( 8he will come9 at the due time. ). 1le+andri said@ ). !oshua opposed two erses@ it is written( 1nd behold( one like the son of man came with the clouds of hea en whilst 8elsewhere9 it is written( 8behold( thy king cometh unto thee . . . 9 lowly( and riding upon an assA R if they are meritorious( 8he will come9 with the clouds of hea en5 if not( lowly and riding upon an ass. Howe er( e en the Talmudists recogni&ed that Scripture did not trul" offer an Dif)orD option( hence the idea of two Messiahs came into being. The first( Messiah ben $oseph would be more of the humble suffering ser ant. He would in fact be killed. The second( Messiah ben 9a id( would come( a enge the death of Messiah ben $oseph and usher in the Millennial #ingdom.

2 others cut down branches from the trees( and strawed them in the wa".
The cutting of branches alludes to the feast of Sukkot (Tabernacles!( most closel" associated with the coming of the Messianic era (See comments on Matthew +1:.!. 9e'itic!s 2%7%--)2- 1lso in the fifteenth day of the se enth month( when ye ha e gathered in the fruit of the land( ye shall keep a feast unto the 3<)D se en days@ on the first day shall be a sabbath( and on the eighth day shall be a sabbath. 1nd ye shall take you on the first day the boughs of goodly trees( branches of palm trees( and the boughs of thick trees( and willows of the brook5 and ye shall re6oice before the 3<)D your =od

se en days. 1nd ye shall keep it a feast unto the 3<)D se en days in the year. 4t shall be a statute for e er in your generations@ ye shall celebrate it in the se enth month. >e shall dwell in booths se en days5 all that are 4sraelites born shall dwell in booths. 't is clear from the beha ior of these people that the" thought Feshua was at least a great prophet( if not the Messiah.

acted against God?s Temple being a house of pra"er for them( in fact keeping sal ation from the gentiles. =s <aul similarl" wrote of some of his fellow $ews: Ro&ans 272%-2) - Thou that makest thy boast of the law( through breaking the law dishonourest thou =od0 2or the name of =od is blasphemed among the =entiles through you( as it is written.

3 Hosanna to the son of 9a id

The term DHosannaD is Hosheanu( meaning( Dsa e us.D The cr" of the people &Hosheana( ben Da id'( is also tied to Sukkot. The 1th da" of Sukkot is called( Hosheana )abba( meaning Dthe great sa e us.D =s mentioned earlier( Dson of 9a idD is a Messianic title. 'nterestingl"( the time of this occassion is the spring and not the fall( (when Sukkot takes place!. =lso( e en though Feshua is the final Fom #ippur sacrifice (another fall feast!( He was killed in the spring on <esakh (<asso er!. The resolution to this lies in deeper le els of stud" (at the Sod le el! and will be addressed more full" in our Re elation stud". Suffice it to sa" that although the feasts of God seem separate and uniIue from our point of iew in this ph"sical world( in the spiritual realm there is less distinction and far greater unit" (enabled b" the Messiah!. The Cohar+ sa"s of the 5ord?s feasts( that the" are all unified in the great Sabbath to come( the thousand "ear Millenial Sabbath( (referred to as DherD in the te%t below!: (oncino ?o#ar" (#e&ot#" (ection 2" Pa e 1%%b ) G2rom all of these we take "the hea e offering of the 3ord" on each of these special seasons( in order that it may rest upon us@ on %asso er by means of the paschal lamb( on Tabernacles by means of the tabernacle( and so forth. The si+ Days R*eastsS are but a preparation for her. 1s they are united abo e in "<ne."

+0 8ut of the mouth of babes and sucklings thou hast perfected praiseJ
Feshua Iuotes <salm 2( which is highl" Messianic in its nature( thus offering the people a DhintD as to who He was: Psal& , . < 3<)D( our 3ord( how e+cellent is thy name in all the earthA who hast set thy glory abo e the hea ens. <ut of the mouth of babes and sucklings hast thou ordained strength because of thine enemies( that thou mightest still the enemy and the a enger. -hen 4 consider thy hea ens( the work of thy fingers( the moon and the stars( which thou hast ordained5 -hat is man( that thou art mindful of him0 and the son of man( that thou isitest him0 2or thou hast made him a little lower than the angels( and hast crowned him with glory and honour. Thou madest him to ha e dominion o er the works of thy hands5 thou hast put all things under his feet@ 1ll sheep and o+en( yea( and the beasts of the field5 The fowl of the air( and the fish of the sea( and whatsoe er passeth through the paths of the seas. < 3<)D our 3ord( how e+cellent is thy name in all the earthA

+3 =nd when he saw a fig tree in the wa"

The erses concerning the fig tree (and others tied to these! are er" m"sterious( and ha e been greatl" misused to teach that God has done awa" with 'srael and its Torah) based faith (as represented b" the fig tree!( and replaced +- "e ha e made it a den of thie es. her with a new religion( as based on erse .-. Howe er( at The people were reIuired to make offerings at the no place in the D7ew TestamentD do we see Feshua or His Temple. =s it was too difficult for those li ing far awa" to disciples repudiating the Torah (i.e.( Matthew /:+1),+( bring animals with them( the" would instead purchase the Romans -:-+!. animal when the" arri ed at the Temple. =lso( it was not =s we see in chapters ,+ through ,-( Feshua directed permitted to use pagan mone" to make offerings (or pa" most of his criticism at the religious leaders of the da"( the Temple ta%!( so coins would be e aluated and who Dshut up the kingdom of hea enD for themsel es and e%changed for shekels. The men pro iding this ser ice others( due to their oiding the commandments of God had found it too eas" to cheat people howe er( and it is (Torah! through man)made doctrines. Still( the people as a for this dishonest" that Feshua dri es them out. whole were not without blame( and as seen later in this The erse Feshua Iuotes is from both 'saiah /0 and chapter and at the end of this sermon (,-:-1!( where He $eremiah 1. =s the prophets state( the Temple of the 5ord e%tends His reproof to the people as a whole. (See was to be a house of pra"er for all nations( thereb" comments to erse .- below.! including gentiles into the faith of 'srael. The actions of ,+ if "e shall sa" unto this mountain( Be thou the mone" changers were a per ersion of Austice( taking remo ed ad antage of people( which is a per ersion of the essence ,, whatsoe er "e shall ask in pra"er( belie ing( "e of God?s Torah. B" such e il works( the name of the God shall recei e. of 'srael would be blasphemed among the gentiles. This

=s God would not want all of us hurling huge mountains about( it is eas" to see that there are deeper meanings to these erses. *irst( if we take these erses at a more literal (p?shat! le el (e en considering the allegorical terms of DmountainsD and DseasD!( it would seem that great miracles should be DcommonplaceD among those who are righteous in God?s sight. =s this is not the case toda"( one has to ask what the problem is. The answer ma" be found in another statement made b" Feshua: 9!3e 1,7, - "e ertheless when the Son of man cometh( shall he find faith on the earth0 =s DfaithD is defined b" God in terms of a relationship with Him based on His instruction( His Torah( (i.e.( 9euteronom" chapter 0( 5uke +2:+2),,! and the maAorit" of those claiming to follow His Messiah toda" preach that the" are Dnot under the 5aw(D (i.e.( not submissi e to His Torah!( then Messiah?s words are a indeed frightening prophec". (See notes to Matthew chapters / through 1 on Torah as part of faith.! There is a deeper meaning to these erses howe er( that is actuall" applcable to their imediate conte%t. The Iuestion must first be asked( Bhat is the purpose of Messiah?s teachings in these surrounding chapters (,+),-!J =s we are seeing( Feshua is both( a! rooting out the false teachings (lea en! of the religious leadership( and b! presenting the offer of the #ingdom to His people. (See 'saiah 0+ as well.! The metaphorical terms DmountainsD and DseasD ha e to do with leaders and the spiritual ab"ss. =s Feshua points out in these chapters( the <harisees were actuall" keeping people awa" from the #ingdom of God through their teachings (though the people were at fault as well for allowing them to do this!. Feshua is thus instructing His disciples that with faith( not onl" can the falsehood of the <harisees be o ercome (the mountain being tossed into the sea!( but the #ingdom itself can be ushered in( (where DmiraclesD will be commonplace( i.e.( Dwhate er "ou ask "ou will re ei e.D!

The realit" is that God did not do awa" with His Torah (i.e.( Matthew /:+1),+( Romans -:-+!( but the offer of the #ingdom( along with the task of spreading the news of Messiah( did indeed Dpass fromD 'srael proper( to the nations ( ia the faithful $ewish remnant in the diaspora!( after Feshua?s death )) though not for long. (Much of chapters 3)++ of <aul?s Romans letter addresses this.! The offer of the #ingdom through Messiah was indeed intended for 'srael and not the gentiles: 6att#ew 1/7*-+ - These twel e !esus sent forth( and commanded them( saying( =o not into the way of the =entiles( and into any city of the Samaritans enter ye not@ But go rather to the lost sheep of the house of 4srael. 1nd as ye go( preach( saying( The kingdom of hea en is at hand. 6att#ew 1*7 22-2) - 1nd( behold( a woman of $anaan came out of the same coasts( and cried unto him( saying( Ha e mercy on me( < 3ord( thou son of Da id5 my daughter is grie ously e+ed with a de il. But he answered her not a word. 1nd his disciples came and besought him( saying( Send her away5 for she crieth after us. But he answered and said( 4 am not sent but unto the lost sheep of the house of 4srael. The seeds for what was to come indeed began in =cts ,( but not as the ;hristian church depicts. Here we find $ews (not D;hristiansD! gathered in $erusalem for the feast of Sha uot. The )uach ha7odesh (Hol" Spirit! decends on these $ewish followers of Messiah as an indication that God?s will and intent were being ser ed through those who trusted in Feshua. (This e%perience was similar to that of Mount Sinai. 8ur Re elation stud" goes into much more detail about this.! These $ews then returned to their homes throughout the Roman empire( continuing in their Torah)based faith( with a knowledge of Messiah in Feshua and empowerment of the His Ruach. Be know that the #ingdom offer had not completel" been taken awa" from 'srael at the time of the e ents in =cts ,( for we see <eter e%tending this to His $ewish brethren( following the e ents of that Sha uot in the er" ne%t chapter: Oerses ,-),1 :cts %712-21 - 1nd when %eter saw it( he Here Feshua begins to re eal the character of the answered unto the people( >e men of 4srael( why <harisees to the people. Much of what He states in His mar el ye at this0 or why look ye so earnestly on parables is directed to them( though the people who us( as though by our own power or holiness we tolerated their leadership are not without accountabilit". had made this man to walk0 The =od of 1braham( .- The kingdom of God shall be taken from "ou( and of 4saac( and of !acob( the =od of our fathers( and gi en to a nation hath glorified his Son !esus5 whom ye deli ered This erse( in conAunction with erse +3 (the fig tree! is up( and denied him in the presence of %ilate( when often used to teach that God changed His mind and did he was determined to let him go. But ye denied the awa" with the faith of 'srael (as gi en in Torah!( and Holy <ne and the !ust( and desired a murderer to began something new (i.e.( Dthe ;hristian ;hurchD!( about be granted unto you5 1nd killed the %rince of life( the time of =cts chapter ,. whom =od hath raised from the dead5 whereof we are witnesses. 1nd his name through faith in his

name hath made this man strong( whom ye see and know@ yea( the faith which is by him hath gi en him this perfect soundness in the presence of you all. 1nd now( brethren( 4 wot that through ignorance ye did it( as did also your rulers. But those things( which =od before had shewed by the mouth of all his prophets( that $hrist should suffer( he hath so fulfilled. )epent ye therefore( and be con erted( that your sins may be blotted out( when the times of refreshing shall come from the presence of the 3ord. 1nd he shall send !esus $hrist( which before was preached unto you@ -hom the hea en must recei e until the times of restitution of all things( which =od hath spoken by the mouth of all his holy prophets since the world began. 2or Moses truly said unto the fathers( 1 prophet shall the 3ord your =od raise up unto you of your brethren( like unto me5 him shall ye hear in all things whatsoe er he shall say unto you. 1nd it shall come to pass( that e ery soul( which will not hear that prophet( shall be destroyed from among the people. >ea( and all the prophets from Samuel and those that follow after( as many as ha e spoken( ha e likewise foretold of these days. >e are the children of the prophets( and of the co enant which =od made with our fathers( saying unto 1braham( 1nd in thy seed shall all the kindreds of the earth be blessed. Fnto you first =od( ha ing raised up his Son !esus( sent him to bless you( in turning away e ery one of you from his ini?uities. Be also see <aul continue to teach that this offer of sal ation6#ingdom was for the $ew first: Ro&ans 1711 - 2or 4 am not ashamed of the gospel of $hrist@ for it is the power of =od unto sal ation to e ery one that belie eth5 to the !ew first( and also to the =reek. 'srael did not heed the warnings howe er. This was followed b" the destruction of the Temple in 14 =9 and subseIuent Roman war of +-, =9. 9uring this appro%imatel" +44)"ear time period( a process began whereb" the baton of Torah)based Messianic faith was passed along to the remaining faithful remnant of 'srael in the diaspora( and those gentiles who congregated with them (i.e Romans( chapters 3)++!. 't was in this manner that nations other than 'srael were Dgi enD the #ingdom offer to take to the world. 't was not long howe er before Bab"lonian paganism crept in and took the place of the faith of Feshua and His disciples( resulting in the formation of gentile ;hristianit". B" the time of ;onstantine (earl" .th centur"! an"one continuing to follow the original (authentic! Torah)based Hebraic faith in Feshua was considered a heretic. *or a historical summar" of this time

period( see 7ot SubAect to the 5aw of GodJ in the Fasha7et librar". ;on ersel"( some would argue that the phrase "a nation(" here still refers to 'srael( but a different generation. This argument is made no doubt( with the intention to combat the aforementioned false teaching that God deserted the Torah)based faith of 'srael in fa or of ;hristianit". , 't would seem howe er that the conte%t (from the cursing of the fig tree on Feshua?s wa" into $erusalem( to His words as He left the Temple in --:-1)-3!( indicate a rebuke of 'srael( (other than the faithful remnant!. This has nothing to do with God?s faithfulness to 'srael (i.e.( as seen in $eremiah -+ and Romans chapters 3 through ++!( onl" to their role of bringing the truth of God?s #ingdom( as it will be established through Feshua( to the nations. 'n short( although the main bod" of 'srael did not carr" out its mission of the #ingdom (and has ne er accepted Feshua or taught others about Him since that time!( neither did the gentiles when gi en the chance.
+. The Cohar is a collection of ancient Hebrew te%ts( much of which are Sod)le el commentar" on the passages of the Tenakh. ,. Here we take a different iew than 7a&arene teacher $ames Trimm e%pounds in his book( The Semitic <rigins of the "ew Testament (pp. .,(/+! and also from 9a id Stern in his !ewish "ew Testament (pp. 1+(1,(3/(30!.

6att#ew 2271-)1 5ast :pdated ++6,1644

CH:PT8R 2271-)1 T80T7
=nd $esus answered and spake unto them again b" parables( and said( The kingdom of hea en is like unto a certain king( which made a marriage for his son( =nd sent forth his ser ants to call them that were bidden to the wedding: and the" would not come. =gain( he sent forth other ser ants( sa"ing( Tell them which are bidden( Behold( ' ha e prepared m" dinner: m" o%en and m" fatlings are killed( and all things are read": come unto the marriage. But the" made light of it( and went their wa"s( one to his farm( another to his merchandise: =nd the remnant took his ser ants( and entreated them spitefull"( and slew them. But when the king heard thereof( he was wroth: and he sent forth his armies( and destro"ed those murderers( and burned up their cit". Then saith he to his ser ants( The wedding is read"( but the" which were bidden were not worth". Go "e therefore into the highwa"s( and as man" as "e shall find( bid to the marriage. So those ser ants went out into the highwa"s( and gathered together all as man" as the" found( both bad and good: and the wedding was furnished with guests. =nd when the king came in to see the guests( he saw there a man which had not on a wedding garment: =nd he saith unto him( *riend( how camest thou in hither not ha ing a wedding garmentJ =nd he was speechless. Then said the king to the ser ants( Bind him hand and foot( and take him awa"( and cast him into outer darkness( there shall be weeping and gnashing of teeth. *or man" are called( but few are chosen. Then went the <harisees( and took counsel how the" might entangle him in his talk. =nd the" sent out unto him their disciples with the Herodians( sa"ing( Master( we know that thou art true( and teachest the wa" of God in truth( neither carest thou for an" man: for thou regardest not the person of men. Tell us therefore( Bhat thinkest thouJ 's it lawful to gi e tribute unto ;aesar( or notJ But $esus percei ed their wickedness( and said( Bh" tempt "e me( "e h"pocritesJ Shew me the tribute mone". =nd the" brought unto him a penn". =nd he saith unto them( Bhose is this

image and superscriptionJ The" sa" unto him( ;aesar?s. Then saith he unto them( Render therefore unto ;aesar the things which are ;aesar?sE and unto God the things that are God?s. Bhen the" had heard these words( the" mar elled( and left him( and went their wa". The same da" came to him the Sadducees( which sa" that there is no resurrection( and asked him( Sa"ing( Master( Moses said( 'f a man die( ha ing no children( his brother shall marr" his wife( and raise up seed unto his brother. 7ow there were with us se en brethren: and the first( when he had married a wife( deceased( and( ha ing no issue( left his wife unto his brother: 5ikewise the second also( and the third( unto the se enth. =nd last of all the woman died also. Therefore in the resurrection whose wife shall she be of the se enJ for the" all had her. $esus answered and said unto them( Fe do err( not knowing the scriptures( nor the power of God. *or in the resurrection the" neither marr"( nor are gi en in marriage( but are as the angels of God in hea en. But as touching the resurrection of the dead( ha e "e not read that which was spoken unto "ou b" God( sa"ing( ' am the God of =braham( and the God of 'saac( and the God of $acobJ God is not the God of the dead( but of the li ing. =nd when the multitude heard this( the" were astonished at his doctrine. But when the <harisees had heard that he had put the Sadducees to silence( the" were gathered together. Then one of them( which was a law"er( asked him a Iuestion( tempting him( and sa"ing( Master( which is the great commandment in the lawJ $esus said unto him( Thou shalt lo e the 5ord th" God with all th" heart( and with all th" soul( and with all th" mind. This is the first and great commandment. =nd the second is like unto it( Thou shalt lo e th" neighbour as th"self. 8n these two commandments hang all the law and the prophets. Bhile the <harisees were gathered together( $esus asked them( Sa"ing( Bhat think "e of ;hristJ whose son is heJ The" sa" unto him( The son of 9a id. He saith unto them( How then doth 9a id in spirit call him 5ord( sa"ing( The 58R9 said unto m" 5ord( Sit thou on m" right hand( till ' make thine enemies th" footstoolJ 'f 9a id then call him 5ord( how is he his sonJ =nd no man was able to answer him a word( neither durst an" man from that da" forth ask him an" more Iuestions.

hearers and doers of His Torah. =ll of these principles are reinforced in the arious D7ew TestamentD letters.

+0 the" sent out unto him their disciples with the Herodians
Feshua?s enemies now pla" their Dsecular card(D bringing in the ruling famil" with ties to Rome( prior to asking Him a Iuestion about lo"alt" to ;aesar.

,- The same da" came to him the Sadducees

Be ha e er" little information on the teachings of the Saducees. The Talmud and subseIuent $ewish te%ts reflect the <harisaic position on issues( as the" came to complete power (and the Saducees to e%tinction! not long after Feshua?s time with the destruction of the Temple. 8ne thing we do know as that the Saducees did not share the same iews about the afterlife as their <harisee opponents. This is also seen in =cts chapter ,-( where <aul( who was a <harisee( made cle er use of this point to escape a difficult situation.

,. ... his brother shall marr" his wife

The Saducees are referring to the laws of 5e irate marriage (9euteronom" ,/:/)+4!( which sa" that a man should marr" his brother?s widow in order to care for her and her children.

-4 *or in the resurrection ...

Feshua supports a <harisaic teaching from the Talmud: Tal&!d 6aKasrot )7*-1 . There will be no marital union in the world to come.

-1 Thou shalt lo e the 5ord th" God with all th" heart

Feshua is Iuoting from the Shema (9euteronom" 0:.!( the fundamental Dstatement of faithD of $udaism. 7ote the ;hapter di isions were ob iousl" not present in the means that God gi es for #ow we are to lo e Him( as original documents. Feshua?s comments are a found in the erses surrounding Shema. continuation from the discussion of chapter ,+. 5o e for God is not based on emotions( but on following , The kingdom of hea en is like unto a certain His Torah: king De!terono&< 171-- - "ow these are the See our pre ious comments on the #ingdom parables. =s commandments( the statutes( and the 6udgments( He mentioned in chapter ,+( the #ingdom offer( meant which the 3<)D your =od commanded to teach e%clusi el" for 'srael( was slipping from their hands. you( that ye might do them in the land whither ye ++ he saw there a man which had not on a wedding go to possess it@ That thou mightest fear the garment 3<)D thy =od( to keep all his statutes and his See our pre ious stud" on this particular parable. commandments( which 4 command thee( thou( and +. *or man" are called( but few are chosen. thy son( and thy son/s son( all the days of thy life5 This would allude to His parable of the sower as and that thy days may be prolonged. Hear discussed in chapter +-. Man" hear the Torah preached( therefore( < 4srael( and obser e to do it5 that it but few trul" adhere to it. See also Matthew 1:+-)+.. may be well with thee( and that ye may increase The DcallD of God can be traced to the Shema mightily( as the 3<)D =od of thy fathers hath (9euteronom" 0! which is a call to enter the #ingdom. promised thee( in the land that floweth with milk (See comments to erse -1 below.! The Shema can be and honey. Hear( < 4srael@ The 3<)D our =od is considered God?s Dplan of sal ation(D as it gi es one 3<)D@ 1nd thou shalt lo e the 3<)D thy instruction to place our trust in the 8ne true God( and to =od with all thine heart( and with all thy soul( and seek Him and be conformed to His image( b" being both with all thy might. 1nd these words( which 4 command thee this day( shall be in thine heart@

+ =nd $esus answered

1nd thou shalt teach them diligently unto thy children( and shalt talk of them when thou sittest in thine house( and when thou walkest by the way( and when thou liest down( and when thou risest up. 1nd thou shalt bind them for a sign upon thine hand( and they shall be as frontlets between thine eyes. 1nd thou shalt write them upon the posts of thy house( and on thy gates.

-3 Thou shalt lo e th" neighbour as th"self.

The entire Torah presents itself in commandments toward God and toward fellow man. The latter are of almost eIual importance as our fellow man is made in the image of God.

.4 8n these two commandments hang all the law and the prophets.
This teaching ( erses -1).4!( is reflecti e of the thought of Rabbi Hillel as well as <aul: Tal&!d" 6as5 (#abbat# %1a - -hat is hateful to you( do not to your neighbour@ that is the whole Torah( while the rest is the commentary thereof5 go and learn it. Ro&ans 1%7,-1/ - <we no man any thing( but to lo e one another@ for he that lo eth another hath fulfilled the law. 2or this( Thou shalt not commit adultery( Thou shalt not kill( Thou shalt not steal( Thou shalt not bear false witness( Thou shalt not co et5 and if there be any other commandment( it is briefly comprehended in this saying( namely( Thou shalt lo e thy neighbour as thyself. 3o e worketh no ill to his neighbour@ therefore lo e is the fulfilling of the law. 7either Feshua( Hillel or <aul taught that the Dlaw of MosesD is Ddone awa" with(D and replaced b" some emotional concept of Dlo e.D Howe er( ;hristianit"( in the name of the Messiah( sa"s that Dthe law of MosesD is done awa" and all we need now is this t"pe of Dlo e.D =s pre iousl" mentioned in our stud" of the sermon of Matthew chapters /)1( there will be those who did great things( e en miracles( in Messiah?s name( "et He will not recogni&e them as the" did not ha e proper regard for the will of the *ather (Torah( the Dlaw of MosesD!. The book of Re elation also makes it clear that those who follow the commandments (Torah( the Dlaw of MosesD! are the ones who enter 7ew $erusalem.

6att#ew 2%71-%- 5ast :pdated ++6,1644

CH:PT8R 2%71-%- T80T7
Then spake $esus to the multitude( and to his disciples( Sa"ing The scribes and the <harisees sit in Moses? seat: =ll therefore whatsoe er the" bid "ou obser e( that obser e and doE but do not "e after their works: for the" sa"( and do not. *or the" bind hea " burdens and grie ous to be borne( and la" them on men?s shouldersE but the" themsel es will not mo e them with one of their fingers. But all their works the" do for to be seen of men: the" make broad their ph"lacteries( and enlarge the borders of their garments( =nd lo e the uppermost rooms at feasts( and the chief seats in the s"nagogues( =nd greetings in the markets( and to be called of men( Rabbi( Rabbi. But

be not "e called Rabbi: for one is "our Master( e en ;hristE and all "e are brethren. =nd call no man "our father upon the earth: for one is "our *ather( which is in hea en. 7either be "e called masters: for one is "our Master( e en ;hrist. But he that is greatest among "ou shall be "our ser ant. =nd whosoe er shall e%alt himself shall be abasedE and he that shall humble himself shall be e%alted. But woe unto "ou( scribes and <harisees( h"pocritesT for "e shut up the kingdom of hea en against men: for "e neither go in "oursel es( neither suffer "e them that are entering to go in. Boe unto "ou( scribes and <harisees( h"pocritesT for "e de our widows? houses( and for a pretence make long pra"er: therefore "e shall recei e the greater damnation. Boe unto "ou( scribes and <harisees( h"pocritesT for "e compass sea and land to make one prosel"te( and when he is made( "e make him twofold more the child of hell than "oursel es. Boe unto "ou( "e blind guides( which sa"( Bhosoe er shall swear b" the temple( it is nothingE but whosoe er shall swear b" the gold of the temple( he is a debtorT Fe fools and blind: for whether is greater( the gold( or the temple that sanctifieth the goldJ =nd( Bhosoe er shall swear b" the altar( it is nothingE but whosoe er sweareth b" the gift that is upon it( he is guilt". Fe fools and blind: for whether is greater( the gift( or the altar that sanctifieth the giftJ Bhoso therefore shall swear b" the altar( sweareth b" it( and b" all things thereon. =nd whoso shall swear b" the temple( sweareth b" it( and b" him that dwelleth therein. =nd he that shall swear b" hea en( sweareth b" the throne of God( and b" him that sitteth thereon. Boe unto "ou( scribes and <harisees( h"pocritesT for "e pa" tithe of mint and anise and cummin( and ha e omitted the weightier matters of the law( Audgment( merc"( and faith: these ought "e to ha e done( and not to lea e the other undone. Fe blind guides( which strain at a gnat( and swallow a camel. Boe unto "ou( scribes and <harisees( h"pocritesT for "e make clean the outside of the cup and of the platter( but within the" are full of e%tortion and e%cess. Thou blind <harisee( cleanse first that which is within the cup and platter( that the outside of them ma" be clean also. Boe unto "ou( scribes and <harisees( h"pocritesT for "e are like unto whited sepulchres( which indeed appear beautiful outward( but are within full of dead men?s bones( and of all uncleanness. E en so "e also outwardl" appear righteous unto men( but within "e are full of h"pocris" and iniIuit". Boe unto "ou( scribes and <harisees( h"pocritesT because "e build the tombs of the prophets( and garnish the sepulchres of the righteous( =nd sa"( 'f we had been in the da"s of our fathers( we would not ha e been partakers with them in the blood of the prophets. Bherefore "e be witnesses unto "oursel es( that "e are the children of them which killed the prophets. *ill "e up then the measure of "our fathers. Fe serpents( "e generation of ipers( how can "e escape the damnation of hellJ Bherefore( behold( ' send unto "ou prophets( and wise men( and scribes: and some of them "e shall kill and crucif"E and some of them shall "e scourge in "our s"nagogues( and persecute them from cit" to cit": That upon "ou ma" come all the righteous blood shed upon the earth( from the blood of righteous =bel unto the blood of Cacharias son of Barachias( whom "e slew between the temple and the altar. Oeril" ' sa" unto "ou( =ll these things shall come upon this generation. 8 $erusalem( $erusalem( thou that killest the prophets( and stonest them which are sent unto thee( how often would ' ha e gathered th" children together( e en as a hen gathereth her chickens under her wings( and "e would notT Behold( "our house is left unto "ou desolate. *or ' sa" unto "ou( Fe shall not see me henceforth( till "e shall sa"( Blessed is he that cometh in the name of the 5ord.

, The scribes and the <harisees sit in Moses? seat

B" using the phrase "seat of Moses(" Feshua indeed designates that authorit" is with the <harisees.

- =ll therefore whatsoe er the" bid "ou obser e( that obser e and do( but do not "e after their works ...
't would appear that Feshua is telling the people to obe" the <harisees( while at the same time telling them not to follow them. 'n order to understand this passage( it is important to recall that much of Feshua?s criticism of the <harisees was because the" taught commandments of men that made oid the commandments of God (Matthew +/:+-!. Hence( the problem is not with the <harisees teaching Torah( but with an"thing that contradicts Torah. The human ordinances of the <harisees placed emphasis on outside obser ance and not on what would change the inner man (see erses ,.),2 below!. Feshua considered these teachings to be as Dlea en(D (Matthew +0:++)+,!( which if left unchallenged( would corrupt all the people. ;ertain manuscripts of the Hebrew Shem Tob+ book of Matthew offer a different translation to this section( making a distinction between what Moses said and what the <harisees taught: Fpon the seat of Moses the %harisees and Sages sit( and now( all which he (Moses! will say unto you-keep and do5 but their ordinances and deeds do not do( because they say and do not. The ke" thing to note here( is that e en though the <harisees were teaching Torah( the" were also promoting DlawlessnessD as their teachings were not based in a humble faith in God but in self)righteouseousness that misused the Torah and often negated it.

+1 whether is greater( the gold( or the temple ... +3 whether is greater( the gift( or the altar ...
This is a continuation of the rebuke of the <harisees who had their priorities out of order( following the traditions of men o er the Torah of God.

,- these ought "e to ha e done( and not to lea e the other undone
=gain Feshua throws His support behind Torah( in this case telling the <harisees that the" should ha e continued gi ing the tithes the" chose to gi e( but not at the e%pense of Audgment( merc" and faith( which are the Dthree pillarsD of the godhead that the Torah directs us toward.,

-4 'f we had been in the da"s of our fathers( we would not ha e been partakers
Here is "et another erse with a worrisome lesson for toda". These religious leaders were condemned( as future generations would be( for not ha ing a proper regard for God?s Torah. 'f the <harisees had been following Torah in its proper conte%t( the" would ha e recogni&ed Feshua as the Messiah.

-/ Cacharias son of Barachias( whom "e slew between the temple and the altar.

Here is one of those cases that causes a problem for those who insist that the D7ew TestamentD te%ts( as we ha e them( are absolutel" free from an" scribal error. =ccording to , ;hronicles ,.:,4),+( it was another Cechariah( the son of $ehoiada that was slain as such( not Cacharias the son of Barchias. (See the comments on this erse in the( !ewish "ew Testament $ommentary( b" Oerses 1)+, 9a id Stern( for possible reasons for this error. =lso see The ke" to this section is erse +,: "1nd whosoe er shall the footnote to this erse in the DuTillet Hebrew Matthew( e+alt himself shall be abased5 and he that shall humble translation b" $ames Trimm( www.na&arene.net.! himself shall be e+alted." -1 e en as a hen gathereth her chickens under her Feshua is teaching not to seek leadership (as man" are wings( often too eager to do!( as this places a person under greater responsibilit". =s He points out in erse +.( there 't is eas" to o erlook the fact that Feshua uses a feminine analog" here. The DfeminineD aspect of God is something is a Dgreater condemnationD for such leaders who err. we discuss full" in our Re elation stud". Feshua?s sad This is consistent with the teachings of D$amesD: Ca&es %71 - My brethren( be not many masters( knowing words relate back to the pre ious parables( which though spoken more directl" to the <harisees( were also a that we shall recei e the greater condemnation. condemnation of the people who blindl" followed them. =nd also the Talmud: 't is interesting to note that Feshua( who sa"s he broods Tal&!d" :'ot 171/ . Despise the position of )abbi. like a hen in this erse( was instrumental in creation. +/ "e make him twofold more the child of hell ($ohn +:-!. The language of the Genesis account similarl" than "oursel es states that the Spirit of God also DbroodedD o er the The <harisees were not sh" about e angeli&ing. Howe er( waters at creation. Bringing these two together( is the as Feshua points out( man" of them interpreted the Talmud( that sa"s this Spirit of God is the spirit of Scriptures in their own (self)righteous! wa"( that was not Messiah: in accordance to the truth of Torah. 7ot much has 6idras# Rabba#" =enesis II7) - 1"D TH; S%4)4T <2 changed to this da"( with countless church denominations =<D H<B;);D@ this alludes to the spirit of Messiah( as sending missionaries all around the world( teaching you read( 1nd the spirit of the 3ord shall rest upon him people to follow a Messiah who tells them that Dthe" are &4sa. H4( K'. not under the 5awD ) a message alien to the true gospel -2 Behold( "our house is left unto "ou desolate. message.

shall be sa ed. =nd this gospel of the kingdom shall be preached in all the world for a witness unto all nationsE and then shall the end come. Bhen "e therefore shall see the abomination of desolation( +. There are se eral ersions of the Shem Tob. The maAorit" follow spoken of b" 9aniel the prophet( stand in the hol" place( (whoso the common interpretation of Dthe"D in this erse( but two readeth( let him understand:! Then let them which be in $udaea flee manuscripts ha e the singular Dhe.D ,. 8ur Re elation stud" e%plains these arious aspects6emanations of into the mountains: 5et him which is on the housetop not come down to take an" thing out of his house: 7either let him which is in the field God in our world. return back to take his clothes. =nd woe unto them that are with child( and to them that gi e suck in those da"sT But pra" "e that "our flight be not in the winter( neither on the sabbath da": *or then shall be great tribulation( such as was not since the beginning of the world to this time( no( nor e er shall be. =nd e%cept those da"s should be shortened( there should no flesh be sa ed: but for the elect?s sake those da"s shall be shortened. Then if an" man shall sa" unto "ou( 5o( here is ;hrist( or thereE belie e it not. *or there shall arise false ;hrists( and false prophets( and shall shew great signs and wondersE "<T;@ The 7ing !ames ersion will be the primary te+t insomuch that( if it were possible( the" shall decei e the er" elect. used in this study for no other reason than it is popular Behold( ' ha e told "ou before. Bherefore if the" shall sa" unto "ou( and well recogni,ed. 4f another ersion is used( it will be Behold( he is in the desertE go not forth: behold( he is in the secret cited. The te+t of each chapter will be shown in full( chambersE belie e it not. *or as the lightning cometh out of the east( and shineth e en unto the westE so shall also the coming of the Son of followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. man be. *or wheresoe er the carcase is( there will the eagles be gathered together. 'mmediatel" after the tribulation of those da"s 4n others( a single erse &or e en a single word' may shall the sun be darkened( and the moon shall not gi e her light( and merit a great deal of study. the stars shall fall from hea en( and the powers of the hea ens shall Matthew ,.:+)/+ Dlast !pdate7 /1-1+-/1F be shaken: =nd then shall appear the sign of the Son of man in hea en: and then shall all the tribes of the earth mourn( and the" shall S:B$E;TS: Signs of the end( false Messiahs( see the Son of man coming in the clouds of hea en with power and end)times deception( Dfootsteps of Messiah(D the great glor". =nd he shall send his angels with a great sound of a role of Torah( enduring to the end( preaching of trumpet( and the" shall gather together his elect from the four winds( the Gospel( the anti)Messiah( signs in the from one end of hea en to the other. 7ow learn a parable of the fig hea enlies( Dtribes of the land(D the last Trumpet treeE Bhen his branch is "et tender( and putteth forth lea es( "e know blast( onl" the *ather knowing the hour( the da"s that summer is nigh: So likewise "e( when "e shall see all these things( know that it is near( e en at the doors. Oeril" ' sa" unto "ou( of 7oah( the Elect This generation shall not pass( till all these things be fulfilled. Hea en Matthew ,/:+).0 Dlast !pdate7 /1-1+-/1F and earth shall pass awa"( but m" words shall not pass awa". But of S:B$E;TS: the ten irgins( preparedness( oil in that da" and hour knoweth no man( no( not the angels of hea en( but m" *ather onl". But as the da"s of 7oe were( so shall also the coming the lamps( D' know "ou not(D spiritual of the Son of man be. *or as in the da"s that were before the flood enlightenment( the foundation of the world( the" were eating and drinking( marr"ing and gi ing in marriage( until Feshua?s brethren. the da" that 7oe entered into the ark( =nd knew not until the flood came( and took them all awa"E so shall also the coming of the Son of man be. Then shall two be in the fieldE the one shall be taken( and the 5ast :pdated +6+164+ other left. Two women shall be grinding at the millE the one shall be CH:PT8R 2)71-*1 T80T7 taken( and the other left. Batch therefore: for "e know not what hour =nd $esus went out( and departed from the temple: and his disciples "our 5ord doth come. But know this( that if the goodman of the house came to him for to shew him the buildings of the temple. =nd $esus had known in what watch the thief would come( he would ha e said unto them( See "e not all these thingsJ eril" ' sa" unto "ou( watched( and would not ha e suffered his house to be broken up. There shall not be left here one stone upon another( that shall not be Therefore be "e also read": for in such an hour as "e think not the thrown down. =nd as he sat upon the mount of 8li es( the disciples Son of man cometh. Bho then is a faithful and wise ser ant( whom came unto him pri atel"( sa"ing( Tell us( when shall these things beJ his lord hath made ruler o er his household( to gi e them meat in due and what shall be the sign of th" coming( and of the end of the worldJ seasonJ Blessed is that ser ant( whom his lord when he cometh shall =nd $esus answered and said unto them( Take heed that no man find so doing. Oeril" ' sa" unto "ou( That he shall make him ruler decei e "ou. *or man" shall come in m" name( sa"ing( ' am ;hristE o er all his goods. But and if that e il ser ant shall sa" in his heart( and shall decei e man". =nd "e shall hear of wars and rumours of M" lord dela"eth his comingE =nd shall begin to smite his wars: see that "e be not troubled: for all these things must come to fellowser ants( and to eat and drink with the drunkenE The lord of that pass( but the end is not "et. *or nation shall rise against nation( and ser ant shall come in a da" when he looketh not for him( and in an kingdom against kingdom: and there shall be famines( and hour that he is not aware of( =nd shall cut him asunder( and appoint pestilences( and earthIuakes( in di ers places. =ll these are the him his portion with the h"pocrites: there shall be weeping and beginning of sorrows. Then shall the" deli er "ou up to be afflicted( gnashing of teeth. and shall kill "ou: and "e shall be hated of all nations for m" name?s - ... Tell us( when shall these things beJ and what sake. =nd then shall man" be offended( and shall betra" one another( shall be the sign of th" coming( and of the end of and shall hate one another. =nd man" false prophets shall rise( and shall decei e man". =nd because iniIuit" shall abound( the lo e of the worldJ man" shall wa% cold. But he that shall endure unto the end( the same

= final rebuke( t"ing back to the metaphor of the fig tree in ,+:+3.

Section 'H ) Teachings on the End Times

6att#ew 2)71-2*7)1

6att#ew 2)71-*1

$ewish literature is replete with e%amples of what will proceed the coming of the Messiah. These e ents are known as the "2ootsteps of Messiah." Tal&!d - 6as5 (ota# )-b ) 4n the footsteps of the messiah insolence will increase and honour dwindle5 the ine will yield its fruit 8abundantly9 but wine will be dear5 the go ernment will turn to heresy and there will be none 8to offer them9 reproof5 the meeting-place 8of scholars9 will be used for immorality5 galilee will be destroyed( gablan desolated( and the dwellers on the frontier will go about 8begging9 from place to place without anyone to take pity on them5 the wisdom of the learned will degenerate( fearers of sin will be despised( and the truth will be lacking5 youths will put old men to shame( the old will stand up in the presence of the young( a son will re ile his father( a daughter will rise against her mother( a daughter-in-law against her mother-in-law( and a man/s enemies will be the members of his household5 the face of the generation will be like the face of a dog( a son will not feel ashamed before his father. So upon whom is it for us to rely0 Fpon our father who is in hea en. 6idras# Rabba# - T#e (on of (on s II7%% - The )abbis say@ 4n the generation in which the scion of Da id will come( the wise men of the generation will die and the rest will waste away with grief and sorrow and much trouble will come upon the community and cruel decrees will be promulgated( one coming on top of another. ). "ehorai said@ 4n the generation in which the scion of Da id will come( the young will insult their elders and the old will rise before the young( as it says( The daughter riseth up against her mother( the daughter-in-law against her mother-in-law5 a man/s enemies are the men of his own house &Micah B44( :'( and a son will feel no shame before his father. ). "ehemiah said@ Before the days of the Messiah there will be great po erty and scarcity( and the ine will cast its fruit and the wine will turn bad and the whole of the go ernment will be con erted to minuth and there will be no reproof. ). 1bba b. 7ahana said@ The scion of Da id will come only in a generation which is bra,en-faced like a dog. ). 3e i said@ The scion of Da id will come only in a generation which is full of impudence and deser es to be e+terminated. ). !annai said@ 4f you see one generation after another cursing and blaspheming( look out for the coming of the Messiah( as it says( -herewith Thine enemies ha e taunted( < 3ord( wherewith Thine enemies he taunted the footsteps of Thine anointed &%s. 3HHH4H( JK'( and immediately afterwards it is written( Blessed be the 3ord for e ermore( 1men and 1men.

sa"ing that man" will come in His name. The final Danti) MessiahD will not come in opposition to Feshua( but will be a counterfeit who will decei e almost e er"one (i.e.( erse ,. below!. = legitimate Iuestion to ask here isE How will this person be able to pull this offJ =fter all( aren?t there countless books( mo ies and web sites a ailable toda" warning people about him (calling him the D=ntichristD!( and describing e er"thing that is going to happen in the last da"sJ 'n fact( a ;hristian book on the end)times6=ntichrist( "The Mark(" b" Tim 5ahe"e( was the number one book on the 7ew Fork Time bestseller list in the month of 9ecember ,444. This was not a religious book list. 't was the secular hardco er list )) so it would seem more than Aust ;hristians who are bu"ing this. =s people e er"where are seemingl" becoming Dwell awareD about what is coming( then one must askE Bhere is the deception forecast b" FeshuaJ =lso( where is the Dlack of faithD to be found throughout the world( as prophesied b" HimJ (5uke +2:2! =fter all( doesn?t o er one)third of the planet declare themsel es to be His followersJ Some people e%plain this problem b" forecasting a great DraptureD of ;hristians and those Dleft behindD will belie e some far)fetched reason responsible for this (i.e.( :*8s!( or ha e their memories DerasedD somehow. This would then e%plain the great Dlack of faith(D prophecied. The problem with these end)time scenarios is that the" all come from a Torah)less base. B" DTorah)less(D we mean a faith that is not in continuation with that which God established prior to Feshua?s arri al (as He did not do awa" with this faith( i.e.( Matthew /:+1),+( Romans -:-+!. This includes an" DfaithD that ma" e en include certain elements of Torah (as an" counterfeit faith will!. = more difficult Iuestion to ponder is thisE =re all the supposed Ddisciples of the MessiahD in the world toda" following the Torah)preaching Feshua of the Hebrew ScripturesJ 8r is their iew of the Messiah one that tells them that Dthe" are not under the law (Torah!JD This subAect will be discussed in detail in our Re elation stud" o er the spring and summer of ,44+. See also "ot Sub6ect to the 3aw of =od0 in the Fasha7et librar".

. *or man" shall come in m" name( sa"ing( ' am ;hristE and shall decei e man"
't is important to place this erse (as with all the D7ew TestamentD! back into its Hebrew conte%t. Feshua is

0)2 =nd "e shall hear of wars and rumours of wars: see that "e be not troubled: for all these things must come to pass( but the end is not "et. *or nation shall rise against nation( and kingdom against kingdom: and there shall be famines( and pestilences( and earthIuakes( in di ers places. =ll these are the beginning of sorrows.
See comments on D*ootsteps of the Messiah(D to erse abo e.

3 Then shall the" deli er "ou up to be afflicted( and shall kill "ou: and "e shall be hated of all nations for m" name?s sake.
The Messiah cannot be separated from the Torah (see notes to chapters /)1!( nor from His 7ame.

He returns. This is the Torah-based =ospel that He and the original communit" of belie ers preached. The false Messiah( being a man of DlawlessnessD (, Thessalonians ,:-!( and his followers( will preach a Torah)less DgospelD in the name of DGod.D

+4 =nd then shall man" be offended( and shall betra" one another( and shall hate one another. ++ =nd man" false prophets shall rise( and shall decei e man".
Bhen people come to a faith in Feshua( based in Torah( some of their worst enemies ma" be their friends and famil" )) including those who think that the" are the ones with the DtruthD and that the Torah)obser ant person is e en doing Satan?s will (b" supposedl" bringing them into the Dbondage of lawD!. *or more information on how this is actuall" becoming a realit"( see our commentar"( Signs of the Times ) Growing ;hristian anti)Torah Hostilit"( in the 8pinions Section of Fasha7et.

+/ Bhen "e therefore shall see the abomination of desolation( spoken of b" 9aniel the prophet( stand in the hol" place( (whoso readeth( let him understand:!
There was a pre ious fulfillment to this erse about two centuries before Feshua spoke these words. =ntiochus 'O Epiphanies became king of the S"rian)Greeks who ruled o er 'srael. He commanded the $ews to do awa" with Torah and accept the Greek culture and religion. He bore down ruthlessl" on his $ewish subAects and defiled the temple( placing a Hellenistic priest in charge and sacrificing pigs on the altar. This led to a successful re olt under $udah Macabee( the rededication of the Temple and the *east of ;hanukah( which we seeFeshua Himself celebrating in $ohn +4:,,. *or more information on these e ents( read our article on ;hanukah( or turn to the =pocr"phal book of Macabbes. Feshua?s words forecast "et another one that will come in opposition to Torah.

+, =nd because iniIuit" shall abound( the lo e of man" shall wa% cold.
'niIuit" ma" be considered the same as sin( which is defined according to one standard )) God?s Torah: 1 Co#n %7) - -hosoe er committeth sin transgresseth also the law RTorahS@ for sin is the transgression of the law RTorahS. Torah is what we are to use as our criteria to know if we are following God: Ca&es 172* - But whoso looketh into the perfect law RTorahS of liberty( and continueth therein( he being not a forgetful hearer( but a doer of the work RTorahS( this man shall be blessed in his deed.

,, =nd e%cept those da"s should be shortened( there should no flesh be sa ed: but for the elect?s sake those da"s shall be shortened.
God has promised to reunite all of 'srael )) the Dlost tribesD of the northern #ingdom under Ephraim with the southern #ingdom under $udah. These are the elect along with those gentiles who Aoin them.

+- But he that shall endure unto the end( the same shall be sa ed.
Feshua places a stipulation( that we are to endure. The idea of some Dguaranteed sal ationD based on simpl" Dwhat "ou belie eD is foreign to the Hebrew Scriptures. <aul did not e en make such a claim for himself: P#ilippians %711-1) - 4f by any means 4 might attain unto the resurrection of the dead. "ot as though 4 had already attained( either were already perfect@ but 4 follow after( if that 4 may apprehend that for which also 4 am apprehended of $hrist !esus. Brethren( 4 count not myself to ha e apprehended@ but this one thing 4 do( forgetting those things which are behind( and reaching forth unto those things which are before( 4 press toward the mark for the pri,e of the high calling of =od in $hrist !esus.

,. *or there shall arise false ;hrists( and false prophets( and shall shew great signs and wondersE insomuch that( if it were possible( the" shall decei e the er" elect.
Those whose faith is grounded in Torah will be less likel" to be decei ed as Torah is God?s truth. =n" concept of DfaithD independent of God?s Torah is a lie. God will allow those reAecting this truth to be decei ed: 2 T#essalonians 2711-12 - 1nd for this cause =od shall send them strong delusion( that they should belie e a lie@ That they all might be damned who belie ed not the truth( but had pleasure in unrighteousness. D:nrighteousnessD is defined solel" b" God?s Torah.

+. =nd this gospel of the kingdom shall be preached in all the world for a witness unto all nationsE and then shall the end come.
Feshua makes it clear that the gospel message does not reach the ends of the earth until the er" last da"s before

,3 'mmediatel" after the tribulation of those da"s shall the sun be darkened( and the moon shall not gi e her light( and the stars shall fall from hea en( and the powers of the hea ens shall be shaken:
How can a star fall from hea enJ =s this is not possible( it gi es us a clue that this erse might contain a deeper meaning. (=lso( if the sun was darkened( all life would

cease to e%ist( and this does not happen at this time either.! =lthough there ma" be some literal ph"sical fulfillment of these things( Feshua is er" much speaking in metaphorical terms. These hidden aspects of the last da"s will be addressed in our Re elation stud".

-4 =nd then shall appear the sign of the Son of man in hea en: and then shall all the tribes of the earth mourn( and the" shall see the Son of man coming in the clouds of hea en with power and great glor".
The term "tribes of the earth(" is an incorrect translation. Feshua is speaking of a fulfillment of Cechariah?s prophec". The correct translation is tribes of "the land(" (of 'srael!: ?ec#aria# 1271/-12 - 1nd 4 will pour upon the house of Da id( and upon the inhabitants of !erusalem( the spirit of grace and of supplications@ and they shall look upon me whom they ha e pierced( and they shall mourn for him( as one mourneth for his only son( and shall be in bitterness for him( as one that is in bitterness for his firstborn. 4n that day shall there be a great mourning in !erusalem( as the mourning of Hadadrimmon in the alley of Megiddon. 1nd the land shall mourn( e ery family apart5 the family of the house of Da id apart( and their wi es apart5 the family of the house of "athan apart( and their wi es apart5

up together with them in the clouds( to meet the 3ord in the air@ and so shall we e er be with the 3ord. = common $ewish belief was that all people would die before God instituted His #ingdom and the Borld to ;ome (8lam Haba!. <aul states that this is not the case( that some would enter the #ingdom of God without d"ing first. The reference to His gathering His elect( "from one end of hea en to the other(" in erse -+( is likel" a reference to the dead raised incorruptable (in + ;orinthians +/:/,! and the dead in Messiah (+ Thessalonians .:+0!. 8ur Re elation stud" will e%plore all of these themes in greater detail.

-. Oeril" ' sa" unto "ou( This generation shall not pass( till all these things be fulfilled.
This stud" will not enter the long time debate o er what Feshua meant b" Dgeneration.D Suffice it to sa"( He is speaking of a chain of e ents (the Dfootsteps of Messiah!( that once the" begin( will not stop until He comes.

-0 But of that da" and hour knoweth no man( no( not the angels of hea en( but m" *ather onl".
Bh" doesn?t Feshua know the da"J = hidden message here is that the da" is not trul" Dfi%ed(D in that the actions of His followers( here on earth( can either hasten its arri al. Hebraic teachings sa" that if the people act righteousl"( the" will merit Messiah?s arri al. =n e%ample of this is found in Midrash Rabbah( which sa"s that although there is a Ddetermined date(D for Messiah?s arri al( there also remains the possibilit" that His coming could be ad anced: 6idras# Rabba# - 8xod!s 00.712 - ). 3e i said@ 4f 4srael kept the Sabbath properly e en for one day( the son of Da id would come. -hy0 Because it is e?ui alent to all the commandments5 for so it says( 2or He is our =od( and we are the people of His pasture( and the flock of His hand. To-day( if ye would but hearken to His oiceA &%s. H$B( C' ). !ohanan said@ The Holy <ne( blessed be He( told 4srael@ GThough 4 ha e set a definite term for the millennium which will come at the appointed time whether 4srael returns to Me in penitence or not( still if they repent e en for one day( 4 will bring it before its appointed time.. Hence( G To-day( 8redemption cometh9 if ye would but hearken to His oice.5 and 6ust as we find that the son of Da id will come as a reward for the obser ance of all commandments 8one day9( so also will he come for the obser ance of one Sabbath day( because the Sabbath is e?ui alent to all commandments. =nother e%ample of this can be seen in =cts chapter -( where <eter tells His $ewish brethren( that if the" turned in faith to the Messiah (who was Aust killed and resurrected!( that Feshua would immediatel" return and usher in the #ingdom.

-+ =nd he shall send his angels with a great sound of a trumpet( and the" shall gather together his elect from the four winds( from one end of hea en to the other.
The Dgathering of the electD is a fulfillment of Cechariah?s prophec" (abo e!. God will regather all of 'srael to their Messiah and to the land of 'srael. The DtrumpetD is representati e of the Shofar( which is found throughout Hebrew literature that is concerned wih Messiah and the Dend times.D This trumpet blast could er" well be the Dlast trumpD prophecied b" <aul in two of his letters. This last trump is associated with the *east of >om 7ippur (and not )osh haShana as some teach!: 1 Corint#ians 1*7*2 - Behold( 4 shew you a mystery5 -e shall not all sleep( but we shall all be changed( 4n a moment( in the twinkling of an eye( at the last trump@ for the trumpet shall sound( and the dead shall be raised incorruptible( and we shall be changed. 1 T#essalonians )71*-1+ - 2or this we say unto you by the word of the 3ord( that we which are ali e and remain unto the coming of the 3ord shall not pre ent them which are asleep. 2or the 3ord himself shall descend from hea en with a shout( with the oice of the archangel( and with the trump of =od@ and the dead in $hrist shall rise first@ Then we which are ali e and remain shall be caught

'nterestingl"( if the people become completel" unrighteous (see erse -1 below!( this will also bring on His arri al( albeit in not such a pleasant fashion.

as the oice of mighty thunderings( saying( 1lleluia@ for the 3ord =od omnipotent reigneth. 3et us be glad and re6oice( and gi e honour to him@ or the marriage o the Lamb is come& and his 'i e hath made hersel ready* -1 But as the da"s of 7oe were( so shall also the 1nd to her was granted that she should be arrayed in fine coming of the Son of man be. Be know that e il permeated the earth to such a degree in linen( clean and white@ for the fine linen is the righteousness of saints. 1nd he saith unto me( -rite( 7oah?s time( that God inter ened b" killing all but a handful of people. =gain( at the end of da"s( there will be Blessed are they which are called unto the marriage supper of the 3amb. 1nd he saith unto me( These are the widespread destruction. true sayings of =od. Be"ond this howe er( 7oah?s time was also one of great This marriage in ol es more than the 5ord and His demonic acti it"( as cited in the book of $ude: righteous ones( as Scripture tells us that "ew !erusalem( C!de 171 - 1nd the angels which kept not their first which is Dour MotherD (Galatians .:,0! is the bride estate( but left their own habitation( he hath reser ed in (Re elation ,+:,!. 8ur Re elation stud" co ers these e erlasting chains under darkness unto the 6udgment of m"stical aspects in great detail. the great day. This Dda"s of 7oahD will be dealt with in detail in our Re elation stud". (Re elation shows a great deal of 6att#ew 2*71-)1 5ast :pdated +6+164+ demonic acti it" in the last da"s.! Be will in estigate a CH:PT8R 2*71-)1 T80T7 resource with much information on this subAect( the book Then shall the kingdom of hea en be likened unto ten irgins( which of ;noch )) which was held in high esteem at the time of took their lamps( and went forth to meet the bridegroom. =nd fi e of them were wise( and fi e were foolish. The" that were foolish took Feshua( and is Iuoted b" $ude: C!de 171)-11 - 1nd ;noch also( the se enth from 1dam( their lamps( and took no oil with them: But the wise took oil in their essels with their lamps. Bhile the bridegroom tarried( the" all prophesied of these( saying( Behold( the 3ord cometh with slumbered and slept. =nd at midnight there was a cr" made( Behold( ten thousands of his saints( To e+ecute 6udgment upon all( the bridegroom comethE go "e out to meet him. Then all those irgins arose( and trimmed their lamps. =nd the foolish said unto the wise( and to con ince all that are ungodly among them of all their ungodly deeds which they ha e ungodly committed( Gi e us of "our oilE for our lamps are gone out. But the wise and of all their hard speeches which ungodly sinners ha e answered( sa"ing( 7ot soE lest there be not enough for us and "ou: but go "e rather to them that sell( and bu" for "oursel es. =nd while the" spoken against him. These are murmurers( complainers( went to bu"( the bridegroom cameE and the" that were read" went in walking after their own lusts5 and their mouth speaketh with him to the marriage: and the door was shut. =fterward came also great swelling words( ha ing men/s persons in admiration the other irgins( sa"ing( 5ord( 5ord( open to us. But he answered and said( Oeril" ' sa" unto "ou( ' know "ou not. Batch therefore( for "e because of ad antage.

.4 Then shall two be in the fieldE the one shall be taken ...
The terminolog" here &one shall be taken'( is the same used for $ewish nuptial language in $ohn +.:+)-. ;ontrar" to some popular modern theologies( the Dmarriage in hea enD between Messiah and His people comes after the time of Tribulation on earth( and makes up the first se en "ears of the Millennial Sabbath: Re'elation 1-71-- - And a ter these things 4 heard a great oice of much people in hea en( saying( 1lleluia5 Sal ation( and glory( and honour( and power( unto the 3ord our =od@ 2or true and righteous are his 6udgments@ for he hath 6udged the great whore( which did corrupt the earth with her fornication( and hath a enged the blood of his ser ants at her hand. 1nd again they said( 1lleluia 1nd her smoke rose up for e er and e er. 1nd the four and twenty elders and the four beasts fell down and worshipped =od that sat on the throne( saying( 1men5 1lleluia. 1nd a oice came out of the throne( saying( %raise our =od( all ye his ser ants( and ye that fear him( both small and great. 1nd 4 heard as it were the oice of a great multitude( and as the oice of many waters( and

know neither the da" nor the hour wherein the Son of man cometh. *or the kingdom of hea en is as a man tra elling into a far countr"( who called his own ser ants( and deli ered unto them his goods. =nd unto one he ga e fi e talents( to another two( and to another oneE to e er" man according to his se eral abilit"E and straightwa" took his Aourne". Then he that had recei ed the fi e talents went and traded with the same( and made them other fi e talents. =nd likewise he that had recei ed two( he also gained other two. But he that had recei ed one went and digged in the earth( and hid his lord?s mone". =fter a long time the lord of those ser ants cometh( and reckoneth with them. =nd so he that had recei ed fi e talents came and brought other fi e talents( sa"ing( 5ord( thou deli eredst unto me fi e talents: behold( ' ha e gained beside them fi e talents more. His lord said unto him( Bell done( thou good and faithful ser ant: thou hast been faithful o er a few things( ' will make thee ruler o er man" things: enter thou into the Ao" of th" lord. He also that had recei ed two talents came and said( 5ord( thou deli eredst unto me two talents: behold( ' ha e gained two other talents beside them. His lord said unto him( Bell done( good and faithful ser antE thou hast been faithful o er a few things( ' will make thee ruler o er man" things: enter thou into the Ao" of th" lord. Then he which had recei ed the one talent came and said( 5ord( ' knew thee that thou art an hard man( reaping where thou hast not sown( and gathering where thou hast not strawed: =nd ' was afraid( and went and hid th" talent in the earth: lo( there thou hast that is thine. His lord answered and said unto him( Thou wicked and slothful ser ant( thou knewest that ' reap where ' sowed not( and gather where ' ha e not strawed: Thou oughtest therefore to ha e put

m" mone" to the e%changers( and then at m" coming ' should ha e recei ed mine own with usur". Take therefore the talent from him( and gi e it unto him which hath ten talents. *or unto e er" one that hath shall be gi en( and he shall ha e abundance: but from him that hath not shall be taken awa" e en that which he hath. =nd cast "e the unprofitable ser ant into outer darkness: there shall be weeping and gnashing of teeth. Bhen the Son of man shall come in his glor"( and all the hol" angels with him( then shall he sit upon the throne of his glor": =nd before him shall be gathered all nations: and he shall separate them one from another( as a shepherd di ideth his sheep from the goats: =nd he shall set the sheep on his right hand( but the goats on the left. Then shall the #ing sa" unto them on his right hand( ;ome( "e blessed of m" *ather( inherit the kingdom prepared for "ou from the foundation of the world: *or ' was an hungred( and "e ga e me meat: ' was thirst"( and "e ga e me drink: ' was a stranger( and "e took me in: 7aked( and "e clothed me: ' was sick( and "e isited me: ' was in prison( and "e came unto me. Then shall the righteous answer him( sa"ing( 5ord( when saw we thee an hungred( and fed theeJ or thirst"( and ga e thee drinkJ Bhen saw we thee a stranger( and took thee inJ or naked( and clothed theeJ 8r when saw we thee sick( or in prison( and came unto theeJ =nd the #ing shall answer and sa" unto them( Oeril" ' sa" unto "ou( 'nasmuch as "e ha e done it unto one of the least of these m" brethren( "e ha e done it unto me. Then shall he sa" also unto them on the left hand( 9epart from me( "e cursed( into e erlasting fire( prepared for the de il and his angels: *or ' was an hungred( and "e ga e me no meat: ' was thirst"( and "e ga e me no drink: ' was a stranger( and "e took me not in: naked( and "e clothed me not: sick( and in prison( and "e isited me not. Then shall the" also answer him( sa"ing( 5ord( when saw we thee an hungred( or athirst( or a stranger( or naked( or sick( or in prison( and did not minister unto theeJ Then shall he answer them( sa"ing( Oeril" ' sa" unto "ou( 'nasmuch as "e did it not to one of the least of these( "e did it not to me. =nd these shall go awa" into e erlasting punishment: but the righteous into life eternal.

Torah. ). !udah ha-"asi said@ To what may this be likened0 To a king who made a ban?uet to which he in ited guests. He said to them( G=o( wash yoursel es( brush up your clothes( anoint yoursel es with oil( wash your garments( and prepare yoursel es for the ban?uet(. but he fi+ed no time when they were to come to it. The wise among them walked about by the entrance of the king/s palace( saying( / Does the king/s palace lack anything0. The foolish among them paid no regard or attention to the king/s command. They said( G-e will in due course notice when the king/s ban?uet is to take place( because can there be a ban?uet without labour 8to prepare it9 and company0. So the plasterer went to his plaster( the potter to his clay( the smith to his charcoal( the washer to his laundry. Suddenly the king ordered( / 3et them all come to the ban?uet.. They hurried the guests( so that some came in their splendid attire and others came in their dirty garments. The king was pleased with the wise ones who had obeyed his command( and also because they had shown honour to the king/s palace. He was angry with the fools who had neglected his command and disgraced his palace. The king said( / 3et those who ha e prepared themsel es for the ban?uet come and eat of the king/s meal( but those who ha e not prepared themsel es shall not partake of it.. >ou might suppose that the latter were simply to depart5 but the king continued( / "o( 8they are not to depart95 but the former shall recline and eat and drink( while these shall remain standing( be punished( and look on and be grie ed.. + Then shall the kingdom of hea en be likened Similarly in the Hereafter( as 4saiah declares( Behold( My unto ten irgins( which took their lamps( and went ser ants shall eat( but ye shall be hungry &4sa. 3HB( EI'. forth to meet the bridegroom. *iwatai said in the name of ). Meir@ These will recline The #ingdom parables were discussed in detail in the and eat and drink( while the others will recline without chapter +- notes. eating and drinking5 because the e+ation of him who - The" that were foolish took their lamps( and took stands 8at a ban?uet without participating in it9 is not the same as of him who reclines 8without participating in it9. no oil with them: He who stands without eating and drinking is like an The oil in the lamp could eIuall" represent the Ruach attendant( but he who reclines and does not eat suffers ha#odesh or the Torah( as the two cannot be separated (i.e.( Romans( chapter 2! See also note to erse +, below. ery much more e+ation and his face turns green. That is what the prophet says( Then ye shall 4 sit and discern Psal& 11-71/*-1/+ - Thy word is a lamp unto my feet( and a light unto my path. 4 ha e sworn( and 4 will perform between the righteous and the wicked &Mal. 444( ES'. it( that 4 will keep thy righteous 6udgments. 4 am afflicted +4 =nd while the" went to bu"( the bridegroom ery much@ ?uicken me( < 3<)D( according unto thy cameE and the" that were read" went in with him to word. the marriage: and the door was shut. The parable of the irgins is meant to teach preparedness( The marriage banIuet is for Messiah( the bridegroom( and a common theme in $udaism with regard to the coming of His bride( the faith communit" of 'srael( made up of both God?s #ingdom: $ews and gentiles who trust in Feshua and His Torah. The 6idras# Rabba# A 8cclesiastes I07+ - 3;T TH> end)times book of Re elation shows the necessit" of =1)M;"TS B; 13-1>S -H4T;5 1"D 3;T TH> Torah( as part of one?s faith in Feshua( in order to enter H;1D 31$7 "< <43 &4H( S'. ). !ohanan b. *akkai said@ the #ingdom of God: 4f the te+t speaks of white garments( how many of these Re'elation 1271+ - 1nd the dragon was wroth with the ha e the peoples of the world5 and if it speaks of good oil( woman( and went to make war with the remnant of her how much of it do the peoples of the world possessA Behold( it speaks only of precepts( good deeds( and

seed( which keep the commandments of =od( RTorahS and ha e the testimony of !esus $hrist. Re'elation 1)712 - Here is the patience of the saints@ here are they that keep the commandments of =od( RTorahS and the faith of !esus. Re'elation 2271) - Blessed are they that do his commandments( RTorahS that they may ha e right to the tree of life( and may enter in through the gates into the city.

to Him for what the" did with it. (i.e.( =ll belie ers are called to obedience.!

-. Then shall the #ing sa" unto them on his right hand( ;ome( "e blessed of m" *ather( inherit the kingdom prepared for "ou from the foundation of the world:
The Talmud teaches that se en things were se en things created from the foundation of the world: Tal&!d - 6as5 Pesac#i& *)a - Surely it was taught@ Se en things were created before the world was created( and these are they@ The Torah( repentance( the =arden of ;den( =ehenna( the Throne of =lory( the Temple( and the name of the Messiah. The Torah( for it is written( The 3ord made me 8sc. the Torah9 as the beginning of his way. )epentance( for it is written( Before the mountains were brought forth( and it is written( Thou turnest man to contrition( and sayest( )epent( ye children of men. The =arden of ;den( as it is written( 1nd the 3ord planted a garden in ;den from aforetime. The =ehenna( for it is written( 2or Tophet 8i.e.( =ehenna9 is ordered of old. The Throne of =lory and the Temple( for it is written( Thou throne of glory( on high from the beginning( Thou place of our sanctuary. The name of the Messiah( as it is written( His 8sc. the Messiah/s9 name shall endure for e er( and has e+ited before the sunA R 4 will tell you@ only its ca ity was created before the world was created( but its fire 8was created9 on the e e of the Sabbath. The Messiah?s sacrifice also goes back to this time (Hebrews 3:,0E Re elation +-:2!. The Bahir (a book of deeper Hebrew teachings on the Torah that we address in our Re elation stud"!( affirms Feshua?s words. 't compares the #ingdom to a special light from God set aside since the foundation of the world: Ba#ir 1-/ - "-hat is 2ear of =od0 4t is the 2irst 3ight. )abbi Meir thus said@ -hy is it written &=enesis E@I'@ 1nd =od said /3et their be light( and there was light./ -hy does it not say@ /1nd it was so0/ But this teaches us that the light was ery intense( so that no created thing could ga,e upon it. =od therefore store it away for the righteous in the Fltimate 2uture.

+, But he answered and said( Oeril" ' sa" unto "ou( ' know "ou not.
This is the same repl" Feshua ga e in chapter 1( which was directed to those who thought the" could follow Him apart from the will of the *ather and His sa"ings( both of which refer to Torah: 6att#ew +721-2) - "ot e ery one that saith unto me( 3ord( 3ord( shall enter into the kingdom of hea en5 but he that doeth the will of my 2ather RTorahS which is in hea en. Many will say to me in that day( 3ord( 3ord( ha e we not prophesied in thy name0 and in thy name ha e cast out de ils0 and in thy name done many wonderful works0 1nd then will 4 profess unto them( 4 ne er knew you@ depart from me( ye that work ini?uity. Therefore whosoe er heareth these sayings of mine( and doeth them( 4 will liken him unto a wise man( which built his house upon a rock@ The abo e would lend credibilit" to the idea that the oil in the lamps of the irgins represents Torah.

+.)+/ *or the kingdom of hea en is as a man tra elling into a far countr"( who called his own ser ants( and deli ered unto them his goods. =nd unto one he ga e fi e talents( to another two( and to another oneE to e er" man according to his se eral abilit"E and straightwa" took his Aourne".

There is a principle in $udaism that God gi es to each one of his ser ants as much spiritual enlightenment as the" are capable of handling. The human being that had the greatest enlightenment was Moses( who spoke directl" with God( and not in dreams or isions. E er"one else since Moses sees things less clearl": 1 Corint#ians 1%712 - 2or now we see through a glass( darkly5 but then face to face@ now 4 know in part5 but then .4 =nd the #ing shall answer and sa" unto them( Oeril" ' sa" unto "ou( 'nasmuch as "e ha e done it shall 4 know e en as also 4 am known.

,3)-4 *or unto e er" one that hath shall be gi en( and he shall ha e abundance: but from him that hath not shall be taken awa" e en that which he hath. =nd cast "e the unprofitable ser ant into outer darkness: there shall be weeping and gnashing of teeth.
Feshua?s stern message here is that e en those who are gi en a small amount from God will be held accountable

unto one of the least of these m" brethren( "e ha e done it unto me.

Feshua?s brethren are the children of 'srael and those gentiles adopted into the faith of 'srael. The" are those who trust in Him and keep His Torah (+ $ohn ,:-).E -:,,) ,.E /:,)-E , $ohn +:0E Re elation +,:+1E +.:+,E ,,:+.!. DBorksD are an integral part of DfaithD in $udaism: Ca&es 272) - >e see then how that by works a man is 6ustified( and not by faith only.

't can thus be said that those persecuting Torah)obser ant him( Bhere wilt thou that we prepare for thee to eat the passo erJ =nd he said( Go into the cit" to such a man( and sa" unto him( The followers of Feshua( are in fact persecuting Him.

Section H ) ;87;5:S'87 8* E=RTH5F M'7'STRF

6att#ew 2171-2,72/
"<T;@ The 7ing !ames ersion will be the primary te+t used in this study for no other reason than it is popular and well recogni,ed. 4f another ersion is used( it will be cited. The te+t of each chapter will be shown in full( followed by commentary on selected erses. 4n some cases there may be multiple erses that are not discussed. 4n others( a single erse &or e en a single word' may merit a great deal of study.

Matthew ,0:+)1/ Dlast !pdate7 /2-2+-/1F

S:B$E;TS: The 5ord?s *easts( the wicked generation( Simon the Dleper(D spikenard( $udas in the place of honor( blessing of God( the 7ew ;o enant( dispersion( Feshua remaining with us( Son of Man

Matthew ,1:+)00 Dlast !pdate7 /2-2+-/1F

S:B$E;TS: Te%tual discrepancies( Dmeasure for measureD punishment( Messianic prophecies and their fulfillment

Matthew ,2:+),4

Dlast !pdate7 /2-2+-/1F

S:B$E;TS: The Sabbath( the =ngel of the 5ord( emanations of God( Torah for gentiles

6att#ew 2171-+* 5ast :pdated ,6,164+

CH:PT8R 2171-+* T80T7
=nd it came to pass( when $esus had finished all these sa"ings( he said unto his disciples( Fe know that after two da"s is the feast of the passo er( and the Son of man is betra"ed to be crucified. Then assembled together the chief priests( and the scribes( and the elders of the people( unto the palace of the high priest( who was called ;aiaphas( =nd consulted that the" might take $esus b" subtilt"( and kill him. But the" said( 7ot on the feast da"( lest there be an uproar among the people. 7ow when $esus was in Bethan"( in the house of Simon the leper( There came unto him a woman ha ing an alabaster bo% of er" precious ointment( and poured it on his head( as he sat at meat. But when his disciples saw it( the" had indignation( sa"ing( To what purpose is this wasteJ *or this ointment might ha e been sold for much( and gi en to the poor. Bhen $esus understood it( he said unto them( Bh" trouble "e the womanJ for she hath wrought a good work upon me. *or "e ha e the poor alwa"s with "ouE but me "e ha e not alwa"s. *or in that she hath poured this ointment on m" bod"( she did it for m" burial. Oeril" ' sa" unto "ou( Bheresoe er this gospel shall be preached in the whole world( there shall also this( that this woman hath done( be told for a memorial of her. Then one of the twel e( called $udas 'scariot( went unto the chief priests( =nd said unto them( Bhat will "e gi e me( and ' will deli er him unto "ouJ =nd the" co enanted with him for thirt" pieces of sil er. =nd from that time he sought opportunit" to betra" him. 7ow the first da" of the feast of unlea ened bread the disciples came to $esus( sa"ing unto

Master saith( M" time is at handE ' will keep the passo er at th" house with m" disciples. =nd the disciples did as $esus had appointed themE and the" made read" the passo er. 7ow when the e en was come( he sat down with the twel e. =nd as the" did eat( he said( Oeril" ' sa" unto "ou( that one of "ou shall betra" me. =nd the" were e%ceeding sorrowful( and began e er" one of them to sa" unto him( 5ord( is it 'J =nd he answered and said( He that dippeth his hand with me in the dish( the same shall betra" me. The Son of man goeth as it is written of him: but woe unto that man b" whom the Son of man is betra"edT it had been good for that man if he had not been born. Then $udas( which betra"ed him( answered and said( Master( is it 'J He said unto him( Thou hast said. =nd as the" were eating( $esus took bread( and blessed it( and brake it( and ga e it to the disciples( and said( Take( eatE this is m" bod". =nd he took the cup( and ga e thanks( and ga e it to them( sa"ing( 9rink "e all of itE *or this is m" blood of the new testament( which is shed for man" for the remission of sins. But ' sa" unto "ou( ' will not drink henceforth of this fruit of the ine( until that da" when ' drink it new with "ou in m" *ather?s kingdom. =nd when the" had sung an h"mn( the" went out into the mount of 8li es. Then saith $esus unto them( =ll "e shall be offended because of me this night: for it is written( ' will smite the shepherd( and the sheep of the flock shall be scattered abroad. But after ' am risen again( ' will go before "ou into Galilee. <eter answered and said unto him( Though all men shall be offended because of thee( "et will ' ne er be offended. $esus said unto him( Oeril" ' sa" unto thee( That this night( before the cock crow( thou shalt den" me thrice. <eter said unto him( Though ' should die with thee( "et will ' not den" thee. 5ikewise also said all the disciples. Then cometh $esus with them unto a place called Gethsemane( and saith unto the disciples( Sit "e here( while ' go and pra" "onder. =nd he took with him <eter and the two sons of Cebedee( and began to be sorrowful and er" hea ". Then saith he unto them( M" soul is e%ceeding sorrowful( e en unto death: tarr" "e here( and watch with me. =nd he went a little farther( and fell on his face( and pra"ed( sa"ing( 8 m" *ather( if it be possible( let this cup pass from me: ne ertheless not as ' will( but as thou wilt. =nd he cometh unto the disciples( and findeth them asleep( and saith unto <eter( Bhat( could "e not watch with me one hourJ Batch and pra"( that "e enter not into temptation: the spirit indeed is willing( but the flesh is weak. He went awa" again the second time( and pra"ed( sa"ing( 8 m" *ather( if this cup ma" not pass awa" from me( e%cept ' drink it( th" will be done. =nd he came and found them asleep again: for their e"es were hea ". =nd he left them( and went awa" again( and pra"ed the third time( sa"ing the same words. Then cometh he to his disciples( and saith unto them( Sleep on now( and take "our rest: behold( the hour is at hand( and the Son of man is betra"ed into the hands of sinners. Rise( let us be going: behold( he is at hand that doth betra" me. =nd while he "et spake( lo( $udas( one of the twel e( came( and with him a great multitude with swords and sta es( from the chief priests and elders of the people. 7ow he that betra"ed him ga e them a sign( sa"ing( Bhomsoe er ' shall kiss( that same is he: hold him fast. =nd forthwith he came to $esus( and said( Hail( masterE and kissed him. =nd $esus said unto him( *riend( wherefore art thou comeJ Then came the"( and laid hands on $esus and took him. =nd( behold( one of them which were with $esus stretched out his hand( and drew his sword( and struck a ser ant of the high priest?s( and smote off his ear. Then said $esus unto him( <ut up again th" sword into his place: for all the" that take the sword shall perish with the sword. Thinkest thou that ' cannot now pra" to m" *ather( and he shall presentl" gi e me more than twel e legions of angelsJ But how then shall the scriptures be fulfilled( that thus it must beJ 'n that same hour said $esus to the multitudes( =re "e come out as against a thief with swords and sta es for to take meJ ' sat dail" with "ou teaching

in the temple( and "e laid no hold on me. But all this was done( that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him( and fled. =nd the" that had laid hold on $esus led him awa" to ;aiaphas the high priest( where the scribes and the elders were assembled. But <eter followed him afar off unto the high priest?s palace( and went in( and sat with the ser ants( to see the end. 7ow the chief priests( and elders( and all the council( sought false witness against $esus( to put him to deathE But found none: "ea( though man" false witnesses came( "et found the" none. =t the last came two false witnesses( =nd said( This fellow said( ' am able to destro" the temple of God( and to build it in three da"s. =nd the high priest arose( and said unto him( =nswerest thou nothingJ what is it which these witness against theeJ But $esus held his peace( =nd the high priest answered and said unto him( ' adAure thee b" the li ing God( that thou tell us whether thou be the ;hrist( the Son of God. $esus saith unto him( Thou hast said: ne ertheless ' sa" unto "ou( Hereafter shall "e see the Son of man sitting on the right hand of power( and coming in the clouds of hea en. Then the high priest rent his clothes( sa"ing( He hath spoken blasphem"E what further need ha e we of witnessesJ behold( now "e ha e heard his blasphem". Bhat think "eJ The" answered and said( He is guilt" of death. Then did the" spit in his face( and buffeted himE and others smote him with the palms of their hands( Sa"ing( <rophes" unto us( thou ;hrist( Bho is he that smote theeJ 7ow <eter sat without in the palace: and a damsel came unto him( sa"ing( Thou also wast with $esus of Galilee. But he denied before them all( sa"ing( ' know not what thou sa"est. =nd when he was gone out into the porch( another maid saw him( and said unto them that were there( This fellow was also with $esus of 7a&areth. =nd again he denied with an oath( ' do not know the man. =nd after a while came unto him the" that stood b"( and said to <eter( Surel" thou also art one of themE for th" speech bewra"eth thee. Then began he to curse and to swear( sa"ing( ' know not the man. =nd immediatel" the cock crew. =nd <eter remembered the word of $esus( which said unto him( Before the cock crow( thou shalt den" me thrice. =nd he went out( and wept bitterl".

1:,2!( but the generation as a whole failed to respond to what God had gi en them (Matthew ,/:+/! and thus their punishment would be great (5uke +,:.1!.

0 7ow when $esus was in Bethan"( in the house of Simon the leper(
This is a mistranslation. 5epers were not permitted to li e in the cit" (see 5e iticus +-:.0!. Since ancient Hebrew and =ramaic were written without owels( there was no distinction between the =ramaic words G=R?B= (leper! and G=R=B= (Aar maker or Aar merchant!. Since in this stor" a woman pours oil from a Aar it is apparent that Simon was a Aar merchant or Aar maker and not a leper.+

1 There came unto him a woman ha ing an alabaster bo% of er" precious ointment(

This ointment is called Dspikenard(D as re ealed in Mark +.:-. The Hebrew Cohar (a book of er" deep and often m"stical commentar"!( relates spikenard to the man who dies before his time because of the good deeds he has done: (oncino ?o#ar" Beres#it#" (ection 1" Pa e *1b - -hile the king was still with his company at table( my spikenard sent forth its fragrance &Song of Solomon E@EK'. GThis erse.( he said( Gcan be e+pounded as referring to the ways of =od. -hen =od sees that a man who clea es to Him and with whom He abides will one day degenerate( He takes him from the world prematurely( culling( as it were( the odour while it is still sweet5 hence it is written( Nwhile the 7ing was with his company( my spikenard ga e up its scent.O The 7ing is =od5 the company is the "<T;@ The final three chapters of Matthew( depicting the good man who clea es to Him and walks in His ways5 the days 6ust prior to >eshua/s death( as well as the account spikenard indicates the good deeds on account of which of His trial( death and resurrection( are replete with deep he is remo ed from the world before his time. mystical meaning. 2or the purpose of this study( we will +1 7ow on the first da" of the *east of the only touch on some of these themes. 1 more in-depth :nlea ened Bread the disciples came to $esus( approach will be taken in our other enhanced studies.

, Fe know that after two da"s is the feast of the passo er( and the Son of man is betra"ed to be crucified.

sa"ing to Him( DBhere do Fou want us to prepare for Fou to eat the <asso erJD

=gain( the 5ord?s *easts pla" an important role and still should for an"one following Feshua and the wa"s of God. 7ote that Feshua speaks of a connection between The modern religious holida"s of ;hristmas and Easter <asso er and His destin". =ll of the feasts of the 5ord are pagan in origin and are alien and contrar" to what God ha e some bearing on His cosmic plan. The" are a has established. (The #ing $ames ersion of the Bible DshadowD of what is to come (Hebrews 2:/( +4:+E e en has the audacit" to replace <asso er with DEasterD in ;olossians ,:+1!. The stud" and obser ance of these *easts (and the rest of Torah ) Romans ,:+-E $ames +:,,!( =cts +,:. )) a clear case of tampering with the Bord of God.! is fundamental to faith in God. God commanded His people to keep the *east of - Then assembled together the chief priests( and <asso er6:nlea ened Bread in E%odus +,:+.),4E +-:0)+4E the scribes( and the elders of the people ,-:+/E -.:+2( 5e iticus ,-:/)2E 7umbers ,2:+1)+2( =lthough the leadership was clearl" instigating matters 9euteronom" +0:2(+0!. against Feshua( He does not miss the people as a whole( 'n addition( all males who were able( were reIuired to as we will see in the ne%t chapter. This generation was appear at the Temple in $erusalem for three feasts: <esakh gi en more blessing than an" other as the" had the (<asso er!( Sha out (<entecost!( Succot (Tabernacles!( as Messiah in their midst (Hebrews ++:-3).4!. Some( like found in 9euteronom"+0:+0. $ohn the Baptist were fortunate in this respect (5uke

,- =nd he answered and said( He that dippeth his the D7ew ;o enantD in English( but according to the hand with me in the dish( the same shall betra" me. Tenakh( is more correctl" considered a "renewed
This would indicate that $udas was sitting on one side of Feshua (with $ohn on the other!. =s dipping in the bowl (at <esakh6<asso er! is done to the left( this places $udas to His right( in the seat of honor at the seder table. This alludes to one of the <salms: Psal& )17- - >ea( mine own familiar friend( in whom 4 trusted( which did eat of my bread( hath lifted up his heel against me.

$o enant." This ;o enant renewal is found in the book of $eremiah and also referred to in other places in the Tenakh. :nfortunatel"( the English word DnewD in either case( falsel" implies that the DoldD co enant( with Torah as its foundation( is done awa" with. Be know from Feshua?s own words that this is not the case. See notes to Matthew chapter /( and forward. 7one of God?s co enants ha e been disposed of. ,0 =nd as the" were eating( $esus took bread( and 't would seem in erse ,3( that Feshua Himself does not blessed it( and brake it( and ga e it to the disciples( drink of this cup. This is because the D7ew ;o enantD is not full" established b" Him at this time. The Hebraic and said( Take( eatE this is m" bod". understanding is that of a DRenewed ;o enantD that God =nother incorrect translation that has led to erroneous will make when $udah and Ephraim are reunited one da" doctrine. Feshua does not bless the bread. DBlessing at the time of Messiah?s coming )) hence He will drink of thingsD as such is foreign to $udaiam. Rather( Feshua the cup onl"( "... in my 2ather/s kingdom." blessed God( the maker of the bread( as is still done toda" There are specific conditions for the 7ew ;o enant( and at <asso er seders. these were are not in place at the time of Feshua( nor are This the blessing He would be reciting at this point of the the" "et in place toda". The" will come to fruition onl" meal: upon His return. *or details on this subAect( turn to the Baruch atah 1donai ;lohenu Melech ha<lam( hamot,i article: The 7ew ;o enant ) 7ot for Toda" in the lehem( min ha/aret,. Fasha7et librar". Blessed are you 3ord =od( 7ing of the Fni erse( -ho -+ =ll "e shall be offended because of me this brings forth bread from the earth.

,2 *or this is m" blood of the new testament( which is shed for man" for the remission of sins.
8xod!s 2)71-, - 1nd Moses took half the blood and put it in basins( and half the blood he sprinkled on the altar. Then he took the Book of the $o enant and read in the hearing of the people. 1nd they said( "1ll that the 3<)D has said we will do( and be obedient." 1nd Moses took the blood( sprinkled it on the people( and said( "This is the blood of the co enant which the 3<)D has made with you according to all these words." This E%odus passage shows that 'srael accepted the co enant that was being offered to them. The" were to do this by faith in the same wa" we accept a relationship with Feshua. Both reIuire a committment( sprinkling of blood to institute( and faith. The DimperfectionD of the DoldD co enant was that the promises were based on the obedience of the people as the" said Dall that the 58R9 said we will do.D The" failed due to a lack of faith on their part (Hebrews .:,!. The DnewD co enant is different in that it is based upon Feshua?s obedience (Hebrews 2:0)2!.

night: for it is written( ' will smite the shepherd( and the sheep of the flock shall be scattered abroad.

7ot long after this came a series of altercations between the $ews and Rome( including maAor wars around 14 and +-, =9. The result of these actions was not onl" the further dispersion of $ews across the empire( but also the suppression of the faith of the original Messianic (7a&arene! communit". This led to the de elopment of a DfaithD that was decidedl" Danti)Torah(D and incorporated man" pagan elements( that e entuall" organi&ed itself into the ;atholic6;hristian religion and its DspinoffD <rotestant children. *or more details of these historical de elopments( turn to the background articles in our Romans stud".

-/ <eter said unto him( Though ' should die with thee( "et will ' not den" thee.
't is interesting to note the change in <eter before and after the gi ing of the Ruach ha#odesh (Hol" Spirit!. He goes from being impetuous and rebuked b" Feshua (Matthew +0:,-!( e en den"ing the Messiah to sa e his own skin (at the end of this chapter!( to being a chief spokesperson for the 5ord among his $ewish brethren (as seen in the book of =cts!.

,3 But ' sa" unto "ou( ' will not drink henceforth of this fruit of the ine( until that da" when ' drink it new with "ou in m" *ather?s kingdom.

/. But how then shall the scriptures be fulfilled( Blood was sprinkled on the people at the initiation of the that thus it must beJ /0 But all this was done( that the scriptures of the ;o enant in E%odus ,.. D7ew TestamentD is a term that takes awa" from a correct prophets might be fulfilled.
understanding. Feshua is referring to what is also called See notes to Matthew ,1:-/ concerning Dfulfillment of prophec".D

saw that he was condemned( repented himself( and brought again the thirt" pieces of sil er to the chief priests and elders( Sa"ing( ' ha e sinned in that ' ha e betra"ed the innocent blood. =nd the" said( Bhat is that to usJ see thou to that. =nd he cast down the pieces of The te%t implies that the high priest had an understanding sil er in the temple( and departed( and went and hanged himself. =nd the chief priests took the sil er pieces( and said( 't is not lawful for to of Scripture that correlated the Messiah to the DSonD of put them into the treasur"( because it is the price of blood. =nd the" God. This is not easil" found in Scripture when read at the took counsel( and bought with them the potter?s field( to bur" literal le el. 8ur Re elation stud" will re eal the deeper strangers in. Bherefore that field was called( The field of blood( unto aspects (DsodD le el! of Hebraic understanding of this da". Then was fulfilled that which was spoken b" $erem" the concepts such as Dthe li ing God(D Messiah( and DSon of prophet( sa"ing( =nd the" took the thirt" pieces of sil er( the price of him that was alued( whom the" of the children of 'srael did alueE God.D =nd ga e them for the potter?s field( as the 5ord appointed me. =nd 0. Hereafter shall "e see the Son of man sitting on $esus stood before the go ernor: and the go ernor asked him( sa"ing( the right hand of power( and coming in the clouds =rt thou the #ing of the $ewsJ =nd $esus said unto him( Thou sa"est. =nd when he was accused of the chief priests and elders( he answered of hea en. nothing. Then said <ilate unto him( Hearest thou not how man" Daniel +71% - 4 was seeing in the isions of the night( and things the" witness against theeJ =nd he answered him to ne er a lo( with the clouds of the hea ens as a son of man was wordE insomuch that the go ernor mar elled greatl". 7ow at that 8one9 coming( and unto the 1ncient of Days he hath feast the go ernor was wont to release unto the people a prisoner( whom the" would. =nd the" had then a notable prisoner( called come( and before Him they ha e brought him near. 8ne of the Dpu&&lesD that concerned the $ewish sages was Barabbas. Therefore when the" were gathered together( <ilate said unto them( Bhom will "e that ' release unto "ouJ Barabbas( or $esus that some parts of the Tenakh seemed to indicate that the which is called ;hristJ *or he knew that for en " the" had deli ered Messiah would arri e triumphantl" on the clouds( while him. Bhen he was set down on the Audgment seat( his wife sent unto others said he would come on a donke". The conclusion him( sa"ing( Ha e thou nothing to do with that Aust man: for ' ha e the" reached was that if 'srael merited it( he would come suffered man" things this da" in a dream because of him. But the chief priests and elders persuaded the multitude that the" should ask on the clouds( but if the" failed( he would come on a Barabbas( and destro" $esus. The go ernor answered and said unto donke": them( Bhether of the twain will "e that ' release unto "ouJ The" said( Tal&!d - 6as5 (an#edrin -,a ) ). 1le+andri said@ ). Barabbas. <ilate saith unto them( Bhat shall ' do then with $esus !oshua b. 3e i pointed out a contradiction. it is written( in which is called ;hristJ The" all sa" unto him( 5et him be crucified. its time 8will the Messiah come9( whilst it is also written( =nd the go ernor said( Bh"( what e il hath he doneJ But the" cried out the more( sa"ing( 5et him be crucified. Bhen <ilate saw that he 4 8the 3ord9 will hasten itA R if they are worthy( 4 will could pre ail nothing( but that rather a tumult was made( he took hasten it@ if not( 8he will come9 at the due time. ). water( and washed his hands before the multitude( sa"ing( ' am 1le+andri said@ ). !oshua opposed two erses@ it is innocent of the blood of this Aust person: see "e to it. Then answered written( 1nd behold( one like the son of man came with all the people( and said( His blood be on us( and on our children. Then released he Barabbas unto them: and when he had scourged $esus( he the clouds of hea en whilst 8elsewhere9 it is written( 8behold( thy king cometh unto thee . . .9 lowly( and riding deli ered him to be crucified. Then the soldiers of the go ernor took $esus into the common hall( and gathered unto him the whole band of upon an assA R if they are meritorious( 8he will come9 soldiers. =nd the" stripped him( and put on him a scarlet robe. =nd with the clouds of hea en5 if not( lowly and riding upon when the" had platted a crown of thorns( the" put it upon his head( an ass. and a reed in his right hand: and the" bowed the knee before him( and Feshua( as we know( first came to his people on the back mocked him( sa"ing( Hail( #ing of the $ewsT =nd the" spit upon him( and took the reed( and smote him on the head. =nd after that the" had of a donke" (Matthew ,+:/!( and is destined to return in mocked him( the" took the robe off from him( and put his own the clouds. raiment on him( and led him awa" to crucif" him. =nd as the" came 0/ Then the high priest rent his clothes( sa"ing( He out( the" found a man of ;"rene( Simon b" name: him the" compelled to bear his cross. =nd when the" were come unto a place hath spoken blasphem"E =gain( the reaction of the High <riest is that of someone called Golgotha( that is to sa"( a place of a skull( The" ga e him inegar to drink mingled with gall: and when he had tasted thereof( he claiming in some fashion to be God( as all $ews were would not drink. =nd the" crucified him( and parted his garments( considered Dsons of GodD in a greater sense. casting lots: that it might be fulfilled which was spoken b" the +. ;redit to $ames Trimm of www.na&arene.net for this corrected prophet( The" parted m" garments among them( and upon m" esture translation. did the" cast lots. =nd sitting down the" watched him thereE =nd set up o er his head his accusation written( TH'S 'S $ES:S THE #'7G 8* THE $EBS. Then were there two thie es crucified with him( one 5ast :pdated ,6,164+ on the right hand( and another on the left. =nd the" that passed b" CH:PT8R 2+71-11 T80T7 re iled him( wagging their heads( =nd sa"ing( Thou that destro"est Bhen the morning was come( all the chief priests and elders of the the temple( and buildest it in three da"s( sa e th"self. 'f thou be the people took counsel against $esus to put him to death: =nd when the" Son of God( come down from the cross. 5ikewise also the chief had bound him( the" led him awa"( and deli ered him to <ontius priests mocking him( with the scribes and elders( said( He sa ed <ilate the go ernor. Then $udas( which had betra"ed him( when he othersE himself he cannot sa e. 'f he be the #ing of 'srael( let him

0- =nd the high priest answered and said unto him( ' adAure thee b" the li ing God( that thou tell us whether thou be the ;hrist( the Son of God.

6att#ew 2+71-11

now come down from the cross( and we will belie e him. He trusted in GodE let him deli er him now( if he will ha e him: for he said( ' am the Son of God. The thie es also( which were crucified with him( cast the same in his teeth. 7ow from the si%th hour there was darkness o er all the land unto the ninth hour. =nd about the ninth hour $esus cried with a loud oice( sa"ing( Eli( Eli( lama sabachthaniJ that is to sa"( M" God( m" God( wh" hast thou forsaken meJ Some of them that stood there( when the" heard that( said( This man calleth for Elias. =nd straightwa" one of them ran( and took a spunge( and filled it with inegar( and put it on a reed( and ga e him to drink. The rest said( 5et be( let us see whether Elias will come to sa e him. $esus( when he had cried again with a loud oice( "ielded up the ghost. =nd( behold( the eil of the temple was rent in twain from the top to the bottomE and the earth did Iuake( and the rocks rentE =nd the gra es were openedE and man" bodies of the saints which slept arose( =nd came out of the gra es after his resurrection( and went into the hol" cit"( and appeared unto man". 7ow when the centurion( and the" that were with him( watching $esus( saw the earthIuake( and those things that were done( the" feared greatl"( sa"ing( Trul" this was the Son of God. =nd man" women were there beholding afar off( which followed $esus from Galilee( ministering unto him: =mong which was Mar" Magdalene( and Mar" the mother of $ames and $oses( and the mother of Cebedees children. Bhen the e en was come( there came a rich man of =rimathaea( named $oseph( who also himself was $esus? disciple: He went to <ilate( and begged the bod" of $esus. Then <ilate commanded the bod" to be deli ered. =nd when $oseph had taken the bod"( he wrapped it in a clean linen cloth( =nd laid it in his own new tomb( which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre( and departed. =nd there was Mar" Magdalene( and the other Mar"( sitting o er against the sepulchre. 7ow the ne%t da"( that followed the da" of the preparation( the chief priests and <harisees came together unto <ilate( Sa"ing( Sir( we remember that that decei er said( while he was "et ali e( =fter three da"s ' will rise again. ;ommand therefore that the sepulchre be made sure until the third da"( lest his disciples come b" night( and steal him awa"( and sa" unto the people( He is risen from the dead: so the last error shall be worse than the first. <ilate said unto them( Fe ha e a watch: go "our wa"( make it as sure as "e can. So the" went( and made the sepulchre sure( sealing the stone( and setting a watch.

commentar"!( there doesn?t seen to be a strong reason for it here.

,4 But the chief priests and elders persuaded the multitude that the" should ask Barabbas( and destro" $esus. ,/ Then answered all the people( and said( His blood be on us( and on our children.
=s mentioned( the DmultitudeD was willing to go along with the efforts of their leaders( hence Feshua?s words about the entire generation being wicked (Matthew +,:./E +0:.!. The principle in force here is that to whom much is gi en (b" God!( much is e%pected. =n e%ample of this is Moses( who was gi en greater spiritual insight than an"one else in histor". He was not allowed to enter the Hol" 5and due to certain sin (striking the rock and not speaking to it!( which for someone of Dlesser statureD would probabl" not ha e merited such punishement. This generation was blessed be"ond an" to that point( in that the" had the Torah in the flesh among them (i.e.( Hebrews ++!. The" reAected this blessing howe er( and therefore suffered se ere conseIuences. =s the" Dcut offD the Messiah (i.e.( 9aniel 3:,0!( the" themsel es would be cut off. This is the principle of middah k/neged middah (God?s punishement being Dmeasure for measureD!. 9espite the words of the people( their actions did not condemn all $ews from that point on (as some anti) Semites teach!. Each person is guilt" for their own sin before God( although the effects of that sin ma" continue for se eral generations.

3 Then was fulfilled that which was spoken b" $erem" the prophet
This erse presents a problem as Cechariah is the actual source or this prophec" and not $eremiah. There are se eral possible e%planations for this: +. =s seen earlier in Matthew( this could be a case of subseIuent scribal error. The Shem-Tob Hebrew Matthew has Cechariah as the prophet in this erse. =s this is shows a clear difference between translations( we iew this as the most likel" e%planation o er the ne%t two. ,. 't could also be that $eremiah is referred to as the Dsource(D as in ancient times the scrolls of the DminorD prophets (i.e. Cechariah! were bound together with those of the DmaAorD prophets (i.e.( $eremiah!( and that the book of $eremiah was indeed the DheadD of the grouping. =lthough this is possible( it would be the onl" use of this method in the gospels( making it somewhat unlikel". -. 't could be that Matthew is combining two prophecies( that contain elements of the other. =lthough this de ice is used (at the Midrashic le el of Hebrew Bible

-/ =nd the" crucified him( and parted his garments( casting lots: that it might be fulfilled which was spoken b" the prophet( The" parted m" garments among them( and upon m" esture did the" cast lots.
There are man" citations of Scripture (from the Tenakh! used b" Matthew (and other D7ew TestamentD writers! with association to Feshua being the Messiah. The Iuotation in this erse is from <salm ,,:+2. Man" people will cite such statements from D7ew TestamentD as a fulfilled prophec". But one can legitimatel" ask( -hat is the basis for saying a erse from the Tenakh( is a prophecy about the Messiah( and furthermore( specifically that ">eshua fulfilled it." E%amining the te%t of <salm ,, (which Matthew cites!( we see that it is a D<salm of 9a id(D and is written in the Dfirst person.D Therefore it is 9a id who is cr"ing out to the 5ord in a time of his need. There is no specific reference to DMessiahD an"where in the te%t. How then is this a DMessianic prophec"D as well as being DproofD for Feshua being MessiahJ

The same can be said of most of the other Dprophec" fulfillmentsD of the D7ew Testament.D *or e%ample( the !ewish "ew Testament and !ewish "ew Testament $ommentary both ha e lists of DMessianic propheciesD fulfilled b" Feshua.+ E%amining the Tenakh citations( we find the same thing in these te%ts )) no mention of DMessiah.D ('n fact( the term DMessiahD is onl" found in one place in the entire Tenakh )) in chapter 3 of 9aniel.! :nfortunatel"( we lack the le el of understanding that the (Hebrew! D7ew TestamentD authors had to show wh" these Tenakh erses are DMessianic propheciesD and how the" make the connection to Feshua fulfilling them. 8ur abilit" to decipher these Scriptures is hampered due to almost ,444 "ears of reading the D7ew TestamentD outside the conte%t of Torah( as it was understood and presented in the Hebraic minds of Matthew( $ohn( <eter( <aul( $ames( etc.

This is the eil separating the Hol" <lace from the Hol" of Holies. (See Hebrews 3:-)3E +4:+3),,.! There is deep m"stical signficance here( be"ond the scope of this stud". Be will address this issue in our future studies.
+. !ewish "ew Testament !ewish( 'ntroduction( section O''( !ewish "ew Testament $ommentary( pp. 13)24

6att#ew 2,71-2/ 5ast :pdated ,6,164+

CH:PT8R 2,71-2/ T80T7
'n the end of the sabbath( as it began to dawn toward the first da" of the week( came Mar" Magdalene and the other Mar" to see the sepulchre. =nd( behold( there was a great earthIuake: for the angel of the 5ord descended from hea en( and came and rolled back the stone from the door( and sat upon it. His countenance was like lightning( and his raiment white as snow: =nd for fear of him the keepers did shake( and became as dead men. =nd the angel answered and said unto the women( *ear not "e: for ' know that "e seek $esus( which was crucified. He is not here: for he is risen( as he said. ;ome( see the place where the 5ord la". =nd go Iuickl"( and tell his disciples that he is risen from the deadE and( behold( he goeth before "ou into GalileeE there shall "e see him: lo( ' ha e told "ou. =nd the" departed Iuickl" from the sepulchre with fear and great Ao"E and did run to bring his disciples word. =nd as the" went to tell his disciples( behold( $esus met them( sa"ing( =ll hail. =nd the" came and held him b" the feet( and worshipped him. Then said $esus unto them( Be not afraid: go tell m" brethren that the" go into Galilee( and there shall the" see me. 7ow when the" were going( behold( some of the watch came into the cit"( and shewed unto the chief priests all the things that were done. =nd when the" were assembled with the elders( and had taken counsel( the" ga e large mone" unto the soldiers( Sa"ing( Sa" "e( His disciples came b" night( and stole him awa" while we slept. =nd if this come to the go ernor?s ears( we will persuade him( and secure "ou. So the" took the mone"( and did as the" were taught: and this sa"ing is commonl" reported among the $ews until this da". Then the ele en disciples went awa" into Galilee( into a mountain where $esus had appointed them. =nd when the" saw him( the" worshipped him: but some doubted. =nd $esus came and spake unto them( sa"ing( =ll power is gi en unto me in hea en and in earth. Go "e therefore( and teach all nations( bapti&ing them in the name of the *ather( and of the Son( and of the Hol" Ghost: Teaching them to obser e all things whatsoe er ' ha e commanded "ou: and( lo( ' am with "ou alwa"( e en unto the end of the world. =men.

.4 =nd sa"ing( Thou that destro"est the temple( and buildest it in three da"s(
The deeper aspects of the relationship between Feshua and the Temple will be e%plored in our future studies.

., 'f he be the #ing of 'srael( let him now come down from the cross( and we will belie e him.
This wicked generation was still looking for signs to the er" end (i.e.( Matthew +0:.!. The proper attitude of a belie er was found in three men tossed into a furnace man" "ears prior to this: Daniel %71+-1, - 4f it be so( our =od whom we ser e is able to deli er us from the burning fiery furnace5 and he will deli er us out of your hand( < king. %ut i not& be it known to you( < king( that we will not ser e your gods or worship the golden image which you ha e set up."

.0 =nd about the ninth hour $esus cried with a loud oice( sa"ing( Eli( Eli( lama sabachthaniJ that is to sa"( M" God( m" God( wh" hast thou forsaken meJ
The ideas of( a! Messiah being God( and( b! God talking to God( are both difficult to pro e using Scripture at the literal (p?shat! le el. The concept of God?s arious DemanationsD lies deep within the m"stical aspects of $udaism are touched on in the ne%t section and will be dealt with e%tensi el" in our Re elation stud".

+ 'n the end of the sabbath( as it began to dawn toward the first da" of the week(
=s noted( Feshua and His followers remained in the faith of 'srael and its Torah( and this obser ed the Sabbath on the DlastD da" of the week( i.e.( from sundown *rida" to sundown Saturda". The Bibilcal method of counting the Dda"s of the week(D is 9a" +( 9a"( ,( etc( through 9a" 0( followed b" the Sabbath. The change from keeing God?s Sabbath to worshipping on Sunda" is discussed in our article( "ot Sub6ect to the 3aw of =od0 in the Fasha7et librar".

.1 Some of them that stood there( when the" heard that( said( This man calleth for Elias.
=lthough the tradition of EliAah returning is associated with <asso er( wh" the" are sa"ing that Feshua is calling for EliAah when He is ob iousl" calling out to God( is Iuite interesting.

/+ =nd( behold( the eil of the temple was rent in twain from the top to the bottomE and the earth did Iuake( and the rocks rentE

, the angel of the 5ord descended from hea en - His countenance was like lightning( and his raiment white as snow:
'nterestingl"( Dthe angel of the 5ordD is often associated with the Messiah. How then could this angel be the

Messiah as He is speaking of Himself being elsewhereJ (See Matthew ,1:.0!. The angel possesses a DgarmentD of white. This is not ph"sical clothing( as we are dealing with the spiritual realm. 8ur Re elation stud" addresses these comple% issues. (See note at end of this section.!

+2 =nd $esus came and spake unto them( sa"ing( =ll power is gi en unto me in hea en and in earth.
Daniel +71) - 4 saw in the night isions( and( behold( one like the Son of man came with the clouds of hea en( and came to the 1ncient of days( and they brought him near before him. And there 'as given him dominion& and glory& and a !ingdom& that all people( nations( and languages( should ser e him@ his dominion is an e erlasting dominion( which shall not pass away( and his kingdom that which shall not be destroyed.

the *ather(D DGod the Son(D DGod the Hol" SpiritD!( as God is 8ne. Such doctrines are attempts to put DGod in a bo%D as man" people don?t consider themsel es to ha e strong faith unless e er"thing is Dblack and white(D and the" ha e a Dtid" answerD for an"one that asks asks them to e%plain their faith. $udaism recogni&es that God is a bit more comple% than we often DwishD Him to be. He re eals Himself in His Torah( and that Torah is infinite.

,4 Teaching them to obser e all things whatsoe er ' ha e commanded "ou: and( lo( ' am with "ou alwa"( e en unto the end of the world. =men.

8nce again( we see that the Torah is for e er"one( $ew and gentile )) as what He DcommandsD is obedience to the Bord of God. +3 Go "e therefore( and teach all nations( bapti&ing =gain( there is a great deal of m"stical significance in the them in the name of the *ather( and of the Son( and te%t. $ust how is Feshua Dwith usD alwa"s( when Scripture sa"s He has returned to hea enJ This too will be e%plored of the Hol" Ghost: later( in our more ad anced studies. Feshua( sa"s to bapti&e "in the name of ..." This means( Din the authorit" of(D the person( place or thing( being T8 THE ST:9E7T ;8M<5ET'7G TH'S referred to. ST:9F: 7ote that there is also a signficant change of DdirectionD with this erse( regarding the offer of sal ation. Here we Be recommend that the student proceed to our Romans ha e Feshua telling His disciples to go out to the nations stud" from this point. The book of Re elation has been mentioned a great deal( but that stud" contains er" deep (go"im!( not Aust the children of 'srael (compare to His words in Matthew +4:0( where He told them not to go to Hebraic concepts( and a firm foundation in Torah( including <aul?s insights from the book of Romans( is the nations!. Something significant and deepl" m"stical essential for correct understanding. happened with the death of Messiah( that enabled the gospel to go out to the non)$ewish world. This erse is often used to teach the ;hristian Dtrinit"D ) a concept contradictor" to a Hebrew understanding of the Scriptures. God does indeed emanate in the forms of *ather( Son and Hol" Spirit (Ruach ha#odesh!( but also asE the Shekinah( #ingdom( the D oice of God(D the Dface of God(D T&addik (DRighteous 8neD!( 7ew $erusalem( the Bat 7ol ( oice from hea en!(Bisdom( :nderstanding( Merc"( $udgement( <rophec"( and e en Dse en spiritsD (i.e.( Re elation( chapter +!. 't is often o erlooked (and frowned upon b" <rotestants( due to ;atholic dogmas about Mar" being the Dmother of GodD!( that God is also re ealed in some distinctl" DfeminineD forms. These include the Ruach ha#odesh (Hol" Spirit!( Shekinah( #ingdom and D7ew $erusalemD (which is also called( D$erusalem abo eD and referred to as our DmotherD in Galatians .:,0! and Bat #ol (literall"( Ddaughter of the oice!. =ll of these terms are feminine in the Hebrew ) grammaticall"( and at a deeper le el( theologicall". Be e en see Feshua speaking of Himself in DfemaleD terms in Matthew ,-:-1. Recall that we are made in God?s image and that image is both male and female (Genesis +:,1!. God is not limited to three parts of a Dtrinit"(D nor are an" of these emanations solel" a distinct DpersonD (i.e.( DGod