Sermon on the Mount - the place and the audience

Matthew 5:1-2; Luke 6:17-19
6:17 And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of the people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, which came to hear Him and to be healed of their diseases.
6:18 As well as those who were tormented with unclean spirits. And they were healed.
6:19 And the whole multitude sought to touch Him, for power went out from Him and healed them all.
5:1 And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.
5:2 Then He opened His mouth and taught them, saying, (See also Luke 6:20a)

Vs. 17: The opening of the "Sermon on the Mount" actually takes place in level plain, probably at the base of the mountain where most of His teaching actually took place. Although we can read the entire text of the Sermon on the Mount in several minutes, I have heard more than one scholar say that they believe this particular incident actually took place of a two-to-three day period. What we have recorded for us are the hi-lites of His message.

Vs. 18: Once again we have proof from the Word of God that the common people actually accepted Yeshua and did not reject Him. Over and over again, we see the word "multitudes" used to describe the crowds that followed Him. This is certainly no indication that the Jews rejected Him as it has been taught for so long. Not only did the multitudes follow Him, but they contended with each other in order just to be able to touch Him.

Vs. 1: This verse says that Yeshua sat down and began to teach them. This was the teaching position of the Rabbi. References for this can be found in the Jerusalem Shekalim 2:5; the Babylonian Betzah 15b, Sanhedrin 99b; and Pesahim 26b. The reason for going up on a mountain is so that Yeshua could sit at the top and the crowds would sit below Him, allowing them all to see and hear Him.

Vs. 2: In the following verses we have what are commonly called the "Beatitudes." Before going any further, it might behoove us to understand what a "beatitude" is. Yeshua has started to travel around Israel, and what is His principle message? He is preaching and teaching about the Kingdom of God. In this context, beatitudes would be defined as attitudes for Kingdom people to be in. Every one of these beatitudes start out with the word "blessed" (ashrey in Hebrew, makarios in Greek). What does the word "blessed" mean? It is commonly translated "happy," although it is difficult to come up with a good English translation. An expanded meaning might be this: "a state of understanding or condition of understanding that affords for the believer a relationship with God that engenders a calmness of spirit. They are at peace with themselves and with God. It is an assurance of their relationship with Him."

As we look at these beatitudes we must look to the Scriptures that Yeshua used to understand where He was coming from. We must ask ourselves, "where did He get that?" The answers may surprise you.

Vs. 2: The word "beatitudes" is not found in the Bible, but it is derived from a Latin word meaning blessedness. Since the time of Ambrose, it has been used to refer to the sayings which form the introduction to the Sermon on the Mount and serve as a description of the qualities to be found in Yeshua's true disciples.

Vs. 3: In the Dead Sea Scrolls the term "poor in spirit" was used to represent the faithful members of the Qumran community. The "Kingdom of Heaven" is used in Jewish literature as a substitute for the "Kingdom of God," as the Jews would not pronounce God's name. "Kingdom of God is Greek, while "Kingdom of Heaven is Hebrew. "Poor in spirit" is also called "humble in spirit" in Mishnah Avot 4:4-10. It is also an abbreviation for "poor and crippled in spirit" found in Isaiah 66:2. The expression appears in a renown poetic passage in the "Thanksgiving Hymns" of the Dead Sea Sect.

Not knowing how "kingdom" was viewed by the Jews of Yeshua's day often leads to misunderstanding. We take from this verse that the "poor in spirit" (whoever they are) are the ones who are getting to go to Heaven. The Kingdom of God is something out in the future when this life is over. Wrong!!! The Kingdom of God is now. It was a present day reality as far as Yeshua was concerned.

Just who are the "poor in spirit?" Verses like these give us the answer. "For thus says the High and Lofty One who inhabits eternity, whose name is holy; I will dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the heart of the contrite ones" (Isa. 57:15). "For all those things My hand has made, and all those things exist, says the Lord. But on this one will I look: on him who is poor and of a contrite spirit, and who trembles at My word" (Isa. 66:2). "The sacrifices of God are a broken spirit, a broken and contrite heart - these, O God, You will not despise" (Psa. 51:17). According to these verses the "poor in spirit" have a humble, contrite , broken and repentant spirit. They have an unqualified love for God and despise sin. Psa. 34:18 says they have a broken heart that is crushed with sorrow for sin. They are sorrowful for their own sins, have repented and turned to God, love His word and keep His commandments. The term does not m ean that they are poor as far a possessions are concerned. It has absolutely nothing to do with poverty. A vow of poverty has no effect on your relationship with God at all. The poorness must be in your heart.

Sermon on the Mount - the introduction

Matthew 5:3-12; Luke 6:20b-23
5:3 "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven." (See also Lk. 6:20b)
5:4 "Blessed are those who mourn, for they shall be comforted."
5:5 "Blessed are the meek, for they shall inherit the earth."
5:6 "Blessed are those who hunger and thirst after righteousness, for they shall be filled." (See also Lk. 6:21a)
5:7 "Blessed are the merciful, for they shall receive mercy."
5:8 "Blessed are the pure in heart, for they shall see God."
5:9 "Blessed are the peacemakers, for they shall be called the sons of God."
5:10 "Blessed are those who are persecuted for righteousness sake, for theirs is the Kingdom of Heaven." (See also Lk. 6:21b)
5:11 "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake," (See also Lk. 6:22)
5:12 "Rejoice and be exceedingly glad, for great is your reward in Heaven, for so they persecuted the prophets who were before you." (See also Lk. 6:23)


Vs. 4: What does "those who mourn mean?" Again, Yeshua was alluding to Scriptures from the Original Testament. Read Isaiah 51:3,12,19; 54:11; 61:2; 66:13. The word mourn that is used here means a spiritual mourning, a yearning after God and the things of God. Those who are being comforted have reached the end of their own strength and cry out to God in desperation and despair. According to Psalms 34:18, mourning means the same thing as broken or crushed in spirit. Being comforted means that God saves them and makes them whole.

Vs. 5: We are told here that the meek shall inherit the earth. Most Christians do not understand the Hebraic meaning of this passage. This is a quote from Psalms 37:9-11 where the Word of God calls the meek the uncompromisingly righteous that give tzedakah. All Yeshua had to say was "the meek shall inherit the earth" and all of Psalms 37 would explode in the minds of the people that are listening to Him. This entire chapter is about the meek and what the righteous do. The meek are those who are waiting for and hoping for the Lord. They are the uncompromisingly righteous who deal kindly and gives, for such are the blessed of God. Tzedakah, or righteousness, is the foundational principle upon which Biblical faith is built. One who is meek is recognized by his acts of tzedakah towards his fellow man. But, tzedakah goes beyond almsgiving, which is the way this verse is normally translated. In tzedakah there is no underlying motive. It is not tzedakah if we give expecting to get something back. The whole idea of "seed faith giving" is unscriptural. The motive of giving in order to get is not Biblical.

The concept of "inheriting the earth" was used by the Rabbis as a synonym for the state of blessedness of the righteous after the resurrection. It says, "Whosoever shall do even one commandment shall obtain good, his days shall be prolonged, and he shall inherit the earth."

Vs. 6: What does it mean to "hunger and thirst after righteousness?" We must again look to the Old Testament Scriptures (Isaiah 55:1; 65:13; Psalms 22:26; 37:17). It is the meek, the poor in spirit, who hunger and thirst after the things of God. What does it mean to be filled? It means that they are going to receive what they hunger and thirst for. They are going to be made whole!

The Biblical term "tzedakah" is often used synonymously with justice, truth, kindness, ethical conduct, help, and deliverance. It is applied in post-Biblical Hebrew specifically to the relief of poverty as an act of justice and moral behavior. The word tzedakah, designating any work directed towards aiding the poor, signifies that the poor man's right for food, clothing and shelter is considered by Judaism as a legal claim which must be honored by the more fortunate.

In Jewish thinking, tzedakah is not a matter of philanthropic sentiment, but an act of justice. The Torah contains a variety of laws applying to the tithe for the poor (ma'aser ani), the gleaning of the field (leket), the year of release (shemittah), the field corner to be reaped by the poor (pea). Since the assigned gifts are legally considered the property of the poor, the owner is not entitled to decide who should received them. They must be shared by all the poor who happen to come to the fields.

Vs. 7: A very important part of our relationship with our fellow man is forgiveness. Over and over again it is stressed in the Gospels that our relationship with our fellow man is just as important as our relationship with God. In fact, we cannot have a proper relationship with Yeshua and not have the same thing with our fellow man. Our prayers seeking forgiveness can be hindered when we do not extend forgiveness to a brother. "Does he have no mercy toward a man like himself, and yet pray for his own sins? )Eccl. 28:4). He that is merciful to others shall receive mercy from Heaven" (Babylonian Shabbatt 151b).

Vs. 8: What does it mean to be "pure in heart?" Psalms 24:3,4 says, "Who may ascend the hill of the Lord? Or may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully." Someone who is pure in heart has not lifted himself up to what is false nor sworn deceitfully. Falsehood can refer to worship, to worshiping false gods. Sworn deceitfully is one who is the wrong kind of liar. This may seem like a strange statement, but once again we must look at things from a Hebrew perspective. In Hebrew, a lie means something that is false with the intended motive on the part of the individual to deceive to one's detriment. Someone who is "pure in heart" is not false in his relationship with his God or his fellow man. There are implications here that have a practical application in our every day lives. They have to do with how one is to act and live in this world.

Vs. 9: Who are the peacemakers? Do you ever read about them in the bible? No! The only reference to peacemakers in the Bible is Job 25:2, and in that verse it is talking about God. You will find this term used in the Mishnah in Peah 1:1. Peah is the side curls hanging from the temples of pious Jews. It is a reminder for the acts of tzedakah that a man has. In the Old Testament, it says that they were not to cut the corners of their hair in order to remind them that they are not supposed to cut the corners of their fields so the poor may glean from them. An example of this can be found in the story of Ruth and Boaz. "Sons of God" can be found in Hosea 1:10. What or who are the peacemakers? Remember, the beatitudes are talking about relationships with one's fellow man that bring them into relationship with God. Possibly this verse might read, "Blessed are those who are calling men and women into the peace that only God can give." "Sons of God" reduplicate themselves. The y enlarge the family by calling others into this same peace. "Those who make peace between men have the reward of the resurrection in the world to come (olam haba)" (Peah 1:1).

Vs. 10: From this one passage we have developed the theology of suffering, the theology of martyrdom. There are possibly four mistakes in the translation of this one sentence. First, it has nothing to do with persecution. Second, righteousness is not righteousness. Third, it is not in the future tense. And fourth, you don't possess the Kingdom. The Dead Sea Scrolls provided a parallel passage on this verse. Yeshua is actually alluding to Isaiah 51:1, "blessed are those who 'run' after righteousness" (tzedakah). The Hebrew word used here (radaf) means to pursue or run after. Babylonian Baba Qamma 93a says, "Be rather of the persecuted, rather than the persecutors." Biblical faith is a religion of works. But, it is not done upward toward God, but outward toward our fellow man. Possibly a better translation of this verse would be, "Blessed are those who are running after the righteousness that only God can give," or "blessed are those who are running after God's salvation ." Righteousness and salvation are often synonyms.

Vs. 11, 12: These verses probably were not in the original discourse of the Sermon on the Mount. But, if they were, Yeshua was not encouraging His disciples to go out looking for persecution or martyrdom in order to gain Heavenly reward. He was speaking about what the attitude of disciples should be when they are slandered or cursed by their fellow countrymen. They were not to be discouraged, but rather to rejoice in the realization that their predecessors, the prophets, faced the same kind of persecution. Because of this, they would receive the same reward.

Sermon on the Mount - the theme of the sermon


5:13 "You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled under foot by men."
5:14 "You are the light of the world. A city that is set on a hill cannot be hidden."
5:15 "Nor do they light a lamp and put it under a basket, but on a lamp stand, and it gives light to all who are in the house."
5:16 "Let you light shine before men that they may see your good works and glorify your Father in Heaven."
5:17 "Do not think that I have come to destroy the Law or the prophets. I did not come to destroy, but to fulfill."
5:18 "For assuredly I say to you, till Heaven and earth pass away, not one jot nor one tittle will be no means pass from the Law until all is fulfilled."
5:19 "Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the Kingdom of Heaven; but whoever does and teaches them, shall be called great in the Kingdom of Heaven."
5:20 "For I say unto you, that unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter the Kingdom of Heaven."


Vs. 13, 14: Middoth 5:2 says, "One of the chambers of the Temple compound was called the salt chamber...." This is where the salt was stored. This salt came from the Dead Sea, so it was called the "salt of Sodom." It is the "bitumen" which normally does not lose its savor in taste and smell. If it did, it was then used to sprinkle on the ascent of the altar to be trodden under foot by the priests to keep them from slipping on the blood. According to Leviticus 2:13, no sacrifice could be offered without salt.

Yeshua did not come to start a church, nor did He operate outside of the mainstream of the Judaism of His day. As the Son of Man, He taught His people to become part of the Kingdom of God. Salt is a preservative and its purpose is to continue keeping something in its original state. The Kingdom Movement started by Yeshua was never intended to stray away from Judaism. It is up to the church to correctly preserve the message that Yeshua taught. When it ceases to do that, it will be trampled under foot by the outside world. It will have lost its effectiveness.

Vs. 15, 16: The emphasis here is on action, which is the foundation that Biblical faith is built upon. The purpose of letting men see your light is so "they may see your good works." Light dispels darkness. It should not be necessary for our light to shine in the church, as there shouldn't be any darkness there.

Calling the Jewish people "the chosen people," a subject that many people have difficulty with, sounds like arrogance. What it means is that Israel has a job to do. God commissioned them to perform a certain task. He does not love Israel more than the other nations; His love is universal. But, just as God calls each person to play a specific role in life, He calls nations to play a particular role in history.

It was a Jewish audience that Yeshua the Messiah delivered the well-known "Sermon on the Mount' to. In that message Yeshua spoke to the Jewish people about how God had chosen them to reveal His redemption and His Messiah through the Torah and their lifestyle. Rosh haShannah 2:2 says, "Formerly fires were lighted on the tops of mountains for the purpose of announcing the full moon." Unless the fires were set on the hills they could not be seen. Believers were to be like the lights on the mountain tops so that others would see their good works and glorify God.

Vs. 17: This verse is the only time the Talmud quotes the words of Yeshua. It is used as a reference that the Torah was binding for all time. A quote from Jewish literature says, "The one who destroys even the smallest letter of the Law, the sin is so great, that if it could be done, the whole world would be destroyed." No Jew in his right mind would consider even the possibility of destroying the Law. To abolish or destroy the Law meant someone was misinterpreting it. To fulfill the Law meant to properly interpret it.

In English the words "good news" and "gospel" are synonymous. In the Hebrew that term is "basar," while in the Greek it is "euangelion." God had promised to restore man to the dominion and stature that he once had. Adam had been created in the image of God. His environment was perfect; and if sin had not caused his fall he would still be alive today. Man, driven from the garden following the fall, became only a diminutive of what he had been. The earth also had changed, for God had placed a curse on it. Man's future was bleak, except for the hope seen in the prophecies of a Coming One who would conquer sin, defeat death, and bring about the restoration of both man and the earth. Prophets, kings, and priests had all spoken of this man and event. This became know as the "basar" or good news. It was well defined in the Jewish mind long before Yeshua walked on the earth. As Adam had been a king over the earth under the rule of God, so the Redeemer would also be King. The Kin gdom of Heaven or "malkut shamayim" would come to earth in this King. The Kingdom was to be a time of physical as well as spiritual restoration. Therefore, healing, miracles, and divine manifestations of the power of God were to be expected. Yeshua's work in His first coming fulfilled only part of the promised restoration. This restoration will be completed at His second coming.

A first guideline to restore the Old Testament to its proper place is to follow the attitude of Yeshua and the New Testament writers toward the Old Testament. Both Yeshua and the Apostles granted full authority and inspiration to the Old Testament writings. Only one document was normative to them. They lived their lives "according to the Scriptures." They knew no Bible but the Hebrew Scriptures, for the New Testament writings were no widely circulated until many years after the death of Yeshua. Most Hebrew scholars today believe that they were not written until within a few years of th destruction of the Temple in 70 A.D. The Old Testament was the primary source used for teaching and the settling of arguments with opponents (including Satan).

Vs. 18: The "jot" refers to the letter "yod," the smallest letter in the Hebrew alphabet. Devarim Rabba 5:11 says, "If all the world gathered to destroy the yod, the smallest letter in the Law, they would not succeed." The "tittle" is the part of the Hebrew letter that distinguishes certain letters that look alike. An example of this would be the "dalet" and the "resh," which basically are the same except for the tittle sticking out on the dalet.

Although the early church identified Marcion as a heretic, today many theologians have accepted his views on the Law. It was Marcion who adopted this verse as a key theme of ending God's Law and taught the grace of God superseded it. Marcion changed the meaning of this verse by inverting the order of the clauses so as to give exactly an opposite sense. According to Marcion's teaching, Yeshua said, "Think not that I have come to fulfill the Law. I have not come to fulfill it, but to abolish it." While few modern Christians would change the words of the Bible, they do interpret the words of Yeshua in a way that upholds a sharp contrast between Law and grace. There is not one instance where Yeshua or Paul attacked the Law or any of its ordinances, but in every case supported them as the Word of God. We, as believers, are commanded to walk by faith and to fulfill the Law by applying its moral principles to our relationship with fellow believers. Yeshua regarded the Torah, with a ll its jots and tittles, as a world complete in itself, on which the existence of the real world depended. He was, therefore, faithful to the Torah in its entirety.

Vs. 19: Here Yeshua's position is made clear. He speaks of keeping the Torah without transgressing against a jot or tittle. Anyone transgressing against the least commandment will not enter into the Kingdom of Heaven, and anyone who keeps the "minor" commandments and teaches others to keep them shall be called great in the Kingdom. He emphasizes that the righteousness of His disciples in keeping the commandments must be greater than those of the scribes or else they will not enter the Kingdom of Heaven.

The Rabbis made a distinction between light and heavy or weighty commandments. Avot 2:1 says, "Be equally attentive to the light and weighty commandments." Avot 4:2 says, "Be swift to obey the light as well as the weighty commandments." The line of thought was that if transgressing a light commandment was wrong, how much more was transgressing a weighty one? I you keep people from transgressing the light ones, they will never break the weighty ones.

Vs. 20: The term "sopherim," or scribes, was used two ways in the Mishnah: (1) teachers or expounders of the Law (Yadayim 3:2); and (2) clerks of the Sanhedrin (Sanhedrin 4:13, 5:5). The Mishnah says the Sanhedrin was like a half circle of a threshing floor in order that the members might see each other. Two scribes stood before them, one on the right and the other on the left, to record the votes of the not-guilty and guilty. The term Yeshua used referred to the most well-qualified individuals in both the Written and Oral Law.

The original Old Testament definition of "tzedakah" (righteousness) meant deliverance or salvation. By the time of Yeshua it had come to have a more restricted meaning - almsgiving. In the eyes of the Pharisees almsgiving, prayer and fasting were the three most important components of righteous living - almsgiving being the most important. Many Jews believed they could work out their own salvation instead of submitting to the righteousness of God. But, Yeshua told them that if their righteousness was reduced to the almsgiving of the Pharisees, they would not enter the Kingdom of God. "Unless your concept of tzedakah exceeds that of the hypocrites, you will in no wise enter the Kingdom of God." The reason for the use of the word "hypocrite" is that not all Pharisees are hypocrites. Only a small percentage were. In fact, if Yeshua Himself was not a card-carrying Pharisee, He did espouse just about all of their doctrines. The Pharisees represented the mainstream of Jewish thou ght for centuries. Most of them, by far, were great, honorable, righteous men. But, they were all sarcastic. There was no one who was more critical of a Pharisee than another Pharisee. Babylonian Sotah 22b tells us of the seven different types of Pharisees. If we don't understand this, we are not going to understand many of the things that Yeshua says.

Sermon on the Mount - Yeshua's ethical teaching

Matthew 5:21-48; Luke 6:24-30,32-36
6:24 "But woe unto you who are rich, for you have received your consolation."
6:25 "Woe unto you who are full, for you shall hunger. Woe unto you who laugh now, for you shall mourn and weep."
5:21 "You have heard that it was said of those of old, 'you shall not murder, and whosoever murders will be in danger of the judgment.'"
5:22 "But I say to you that whoever is angry with his brother without cause shall be in danger of the judgment. And whoever says to his brother, 'raca,' shall be in danger of the council. But whoever says, 'you fool,' shall be in danger of hell fire."
5:23 "Therefore if you bring your gift to the altar, and there remember that your brother has something against you,"
5:24 "Leave your gift before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift."
5:25 "Agree with your adversary quickly, while you are on the way with him lest your adversary deliver you to the judge, the judge hand you over to the officer, and you are thrown into prison."
5:26 "Assuredly I say unto you, you will by no means get out of there until you have paid the last penny."
5:27 "You have heard that it was said to those of old, 'you shall not commit adultery.'"
5:28 "But I say unto you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."
5:29 "And if your right eye causes you to sin pluck it out and cast it from you; for it is more profitable for you that one of your members perish than for your whole body to be cast into hell."
5:30 "And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."
5:31 "Furthermore it has been said, 'whoever divorces his wife, let him give her a bill of divorcement.'"
5:32 "But I say unto you that whoever divorces his wife for any reason except fornication causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."
5:33 "Again you have heard that it was said of those of old, 'you shall not swear falsly, but shall perform your oaths to the Lord.'"
5:34 "But I say to you, do not swear at all; neither by Heaven, for it is God's throne."
5:35 "Nor by earth, for it is His footstool; nor by Jerusalem, for it is the city of the great king."
5:36 "Nor shall you swear by your head, because you cannot make one hair white or black."
5:37 "But let your 'yes' be 'yes,' and your 'no,' 'no.' For whatever is more than these is from the evil one."
5:38 "You have heard that it was said, 'an eye for an eye, and a tooth for a tooth.'"
5:39 "But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also." (See also Lk. 6:29a)
5:40 "And if anyone wants to sue you and take away your tunic, let him have your cloak also." (See also Lk. 6:29b)
5:41 "And whoever compels you to go ne mile, go with him two."
5:42 "Give to him that asks you, and from him that wants to borrow from you do not turn away." (See also Lk. 6:30)
5:43 "You have heard that it was said, "you shall love your neighbor and hate your enemy.'"
5:44 "But I say to you, love your enemies, bles those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you." (See also Lk. 6:27,28)
5:45 "That you may be the sons of your Father in Heaven; for He makes the sun to rise on the evil and the good, and sends rain on the just and unjust."
5:46 "For if you love those who love you, what reward have you? Do not even the tax collectors do the same?" (See also Lk.6:31,32)
5:47 "And if you greet your brethren only, what do you have more than others? Do not even the tax collectors do so?" (See also Lk. 6:33)
6:34 "And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive back as much."
6:35 "But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be the sons of the Highest. For He is kind to the unthankful and evil."
6:36 "Therefore be merciful, just as your Father also is merciful." (See also Mt. 5:48)

Vs. 21: Yeshua here is alluding to one of the Ten Commandments from Exodus 20:13. It is from this verse, and others, that we have developed a doctrine of passivism. It does not say, "Thou shall not kill," but "Thou shall not commit premeditated murder." It doesn't have anything to do with justifiable homicide, such as killing an enemy in battle, or self-defense.

Anger can become the first step of committing premeditated murder. Whoever nurses anger of a grudge against his brother for no good cause may be brought before the Bet Din, or House of Judgment. In Yeshua's day, all the synagogues had their own congregational courts called the Bet Din. It consisted of three judges and they were qualified to judge certain matters. A matter such as being angry with a brother for no cause would be brought before this court.

Vs. 22: The Hebrew word "racah" used here means "empty-headed" or incompetent. One who uses this term against another has slandered that person, which was a serious offense in those days that was judged before the Sanhedrin.

The Hebrew word for "fool" used here has a very serious connotation (Psalms 14:1; 53:1-3). This is a very corrupt person who has turned completely away from God. It refers to a fool who is empty of knowledge. It was used in Rabbinic literature as an expression of scorn and contempt, as if the life of the addressee was of little worth. To make this statement containing this kind of judgment assumes a place reserved only for God. Only God knows a man's heart. We may be able to see actions and hear words, but we can't look inside a man. The emphasis here is we cannot usurp the position and authority of God. When we do that, we stand in danger of eternal judgment ourselves.

Here, probably more than any other place in the Gospels, Yeshua is stressing proper relationships between believers. We are so used to judgment and hard words falling on unbelievers that when the Lord turns the table it is hard for us to grasp. It is so important to the Lord that we treat each other right that He puts in His word this very stern warning. Can our actions towards our fellow man take us out of a right relationship with God and put our souls in eternal danger, even though we have professed to be believers? According to the words of Yeshua this is very possible. When will we ever learn that our relationship with God is on par with our relationship with our brothers and sisters? You cannot do your brother wrong and still expect God to bless you. It just doesn't work that way.

Vs. 23, 24: These two verses concern getting forgiveness from others before offering to God. Mishnah Yoma 8:9 says, "The transgression a man commits against God on the Day of Atonement are atoned, but the one against his neighbor is only atoned when his neighbor is satisfied." Mishnah Baba Kamma 8:7 states that although he made compensation the other party must be fully reconciled, and as sought his forgiveness. If you are not in fellowship with your brother, you are not in relationship with your God, and He will not accept your offering. The emphasis of Yeshua's teaching was not praise and worship to God, but the relationship of believers to his fellow man. He almost never says anything about "vertical relationship" (man's relationship with God). His focus was mostly "horizontal relationship (man's relationship with his fellow man).

Vs. 25, 26: Eccl. 8:2 says, "Do not quarrel with a rich man, lest his resources outweigh yours." I do not believe that the Lord is teaching here that we are never to stand up for ourselves when we are right. What He is saying is that when you are wrong, admit it, pay the penalty and go on. Prolonged argument can only cost you more in the long run, and hinder any further work in the Kingdom of God. Also, you need to use a little common sense. Sometimes arguing a situation against overwhelming odds can only make you "dead right," which accomplishes nothing. Because of the way circumstance come about in this world, you are going to lose no matter how right you are. If it comes to a choice between your ego, and going on to serve God, don't make the wrong choice.

Vs. 27, 28: The term "you have heard" when compared to the Mishnah shows that it is a Rabbinic formula which means to receive a tradition and refers not to Scripture, but to the Oral Law (Sanhedrin 10:2). The term "it is said" or "it is written" is a typical Rabbinic traditional reference for a quotation of Scripture.

Here again Yeshua uses "kal vahomer" to explain Scripture. If lusting after a woman is a sin, how much more is the actual act of adultery? But, "lusting" is not what we usually associate with the term. Simply looking a woman does not constitute lust. This means the lust of an unbridled, ungoverned, uncontrolled desire of idolatrous tendencies. In other words, it has almost become an act of idol worship. Your desire to possess it is ungoverned and out of control. You must have it at any cost. Th Lord is saying that while it is still under control deal with it before it gets ut of control and destroys you. An example of this would be that while walking down the street one night you see a beautiful television set in the store window. You stand and admire it for some time, even imagining what it would be like to possess it, to have it in your home. So far, you have done nothing wrong. These are just natural human responses. But, you go too far when you pick up a brick, t hrow it through the window, and steal the television. That is the story here. What we have to realize is that we are all sexual beings. We all fanticize from time to time. There is nothing wrong with that. We get into trouble when we cross the line and go too far. Fortunately, few people go that far. But, we don't want to put ourselves into some kind of spiritual bondage by refusing to accept that fact that we are human beings and have human thoughts. If a problem arises, deal with it in its infancy when it is easy to do so. Don't let it make you cross the line and go too far.

Vs. 29, 30: These two verses, which seem impossible to understand when taken from their Jewish context, are a clear example of one of the most common Jewish teaching methods of Yeshua's day known as "Kal vaHomer." This term means "light and heavy," and is used by Yeshua repeatedly. The basis for this method of teaching illustrates that if on will nip the sin in the bud while it is still in the light stage, you will prevent it from destroying you. The same wording is often seen in ancient Judaism where such phrases as "the hand that promotes self-abuse among men, let it be cut off," simply refers to stopping the act in an early or light stage, not the actual cutting off of a hand (Niddah 2:1).

The phrase "Gehenna" (Jeremiah 32:35) is mentioned as the valley of the son of Hinnon, near Jerusalem, which idolaters used to sacrifice human lives. In this valley of slaughter, children were burned to the blood deity Melich; hence the entire area took on a sinister aspect and became identified with woe and suffering. The name Gehenna passed into use as a designation for the place of punishment in the hereafter. The Greeks and Romans ad their place of woe situated as far below Hades as Hades was below Heaven.

Vs. 31, 32: Fornication in the Bible is sexual intercourse between unmarried people. This being the case, how can a married woman commit fornication? This is probably one of the most misunderstood verses in Scripture and that has been used to bring about more spiritual bondage than any other, simply because we do not understand the subject of divorce. You can be forgiven for rape, robbery, and murder by the church, but divorce is viewed as the unpardonable sin. The first thing that we have to remember is that Yeshua is talking here to Jews, and we have to look at His teaching from that context. When a Jewish man and woman become betrothed it is almost the same thing as being married. In the marriage contract (ketubah), the woman's virginity are mentioned at least four times. The groom pays a large sum of money for that virginity, called a dowry. The marriage is not completely consummated until the bride and groom engage in sexual intercourse. The blood stained sheets, call ed the "tokens of her virginity" (Deut. 22:15,17,20), become a legal document which can be used in a court of law. Later on, if a man accuses his wife of not being a virgin when they are married, she produces that sheet as evidence, and he can never divorce her again for any reason. The only way that a married woman can commit fornication is by falsifying her marriage. In that case, she was never really married to begin with.

There were many valid reasons for getting a divorce, both for the man as well as the woman. Like today, there are many opinions on this during that time. The school of Hillel said a man could divorce his wife for just about any reason, even if her appearance no longer please him, or if she burnt his meal. The school of Shammai said that divorce was lawful only in the case of adultery. The teaching of the school of Hillel became the accepted standard. Yeshua disagreed with both of them. He did say, "If a man divorces his wife (for a legitimate reason), let him give her a bill of divorcement (get)." In other words, there were other valid, lawful reasons for divorce, which He evidently agreed with, or He would have come against them too. But, if the marriage contract was falsified to begin with, and the man divorces her without giving her a bill of divorcement, he causes her and another man who might marry her to commit adultery. The emphasis here is on the husband not doing t he divorce properly. The sin is his, not hers. Now comes the big question? How can this be applied to us today, since we are non-Jews and do not follow these customs? The answer is that we cannot apply this verse to our teaching on divorce. The only thing we as non-Jews can apply from this is there are many other reason for divorce which are valid, but it has to be done properly.

Vs. 33-37: If you make an oath or a vow, and not perform it without a good cause, you are going to be held accountable. The teaching in Judaism is that your word is to be a righteous yes or no. If you make a promise to someone, keep it if at all possible. If a valid reason arises why you cannot keep your word, go to that person, explain the circumstances and ask their forgiveness from it.

Vs. 38-42: Could Yeshua possibly have said this to His disciples? If so, it would appear that He was contradicting what would later be said in Scriptures such as Romans 12:9 and James 4:7. But, when we translate this verse back into Hebrew, we see that He was not creating a new saying, but quoting a well-known Old Testament proverb (Psalms 24:19; 37:1,8). In modern English we would translate this maxim, "Don't compete with evildoers." Yeshua was not teaching that we should lie down in the face of evil, or to submit to it. Rater, He was teaching that we should forgo trying to "get back at," or take revenge on a quarrelsome neighbor. Yeshua is expressing an important principle which applies to our relationships with friends and neighbors. He is talking about the fundamentals of brotherly relationships, and how to related to our neighbors. Once we learn how to correctly translate this verse, we can correctly understand the verses which follow. Each verse is an illustration of how we should react to a hostile neighbor. Our response to evil does not have to be resistance. It is morally wrong to tolerate evil. Our response to a "hot head" neighbor must be entirely different. His anger will be temporary if we respond to it in a Biblical manner (I Thess. 5:15; I Peter 3:9; Romans 12:14, 17-19).

"Do not avert your eye from the needy, or give a man occasion to curse you" (Eccl. 4:5). "He that shows mercy will lend to his neighbor, and he that strengthens him with his hand keeps the commandments" (Eccl. 29:1). "Gemiluth Hasadim" (practice of kindness) is a virtue which includes every kind of help: visiting the sick, comforting those who mourn, escorting the dead to the grave. While tzedakah normally is some type of financial assistance, gemiluth hasadim can be some type of service. Tzedakah is charity for the poor, while gemiluth hasadim can be given to rich or poor. The Mishnah counts it among the things for which the Torah has set no limit.

It appears in this passage that one is duty-bound to give his material possessions to anyone who asks him for them. A mistranslation of the first half of this verse is the cause of confusion. There are two words for "borrow" in Hebrew because there are actual subtle differences between the word "ask" in the sense of borrow, and the word "borrow" itself. A distinction is made between borrowing an object such as a book, which must itself be returned to the person from whom it was borrowed, and borrowing something such as money or flour which must be returned in kind. We are to be good stewards of what God has entrusted us with. One is not to foolishly dispose of possessions, nor give without God's leafing in the giving. But, on the other hand, if we can help someone truly deserving our help by letting them borrow something they don't have themselves, or even giving them what we can spare, we are duty bound to do it.

Vs. 43-45: This remark has unfortunately led generations of Christians to interpret Yeshua's words to mean that it is a traditional teaching of Judaism to hate your enemies. In fact, no such statement can be found in either the Bible or Rabbinic teaching. It was just recently found only in the teachings of the Dead Sea Sect. This does, however, prove that Yeshua was very much familiar with this sect. In the Talmud the well-known Rabbi Abahu said, "The day of rain is greater than the resurrection of the dead, because the resurrection of the dead benefits only the just. But, the rain benefits both the just and the unjust. He who provides the rain takes care of His children, even when they don't deserve it."

Vs. 46, 47: The publicans were among the leading enemies of the Pharisees. Although some claim the term publicans should be more accurately translated "tax collectors," it does refer to those Jews who were hated by their fellow Jews for participating in the demeaning work of the Romans. The publicans were generally the wealthy men who paid for the privilege of collecting taxes in certain areas. Often they hired local Jews to do the dirty work of collecting the many Roman taxes which included the poll tax, the land tax, tax on exports and imports, as well as the transportation of slaves, tolls on roads and bridges, and even a market tax in Jerusalem instituted by Herod. The tax collectors often overcharged the people and pocketed the surplus. In Rabbinic literature, they were referred to as robbers, and even in the Gospels they are looked upon as sinners. Yeshua even used them to illustrate the lowest class of people. The Roman Cicero noted the tax collectors were called "the flower of the knighthood" and "the ornament of the state," as well as "the strength of the republic." Obviously they were a strong arm for the Romans and were looked upon negatively by the Jews.

Vs. 48: One way of interpreting the Gospel text is to suggest that Yeshua here was not contradicting the Torah, but that His followers might wish to voluntarily go beyond its basic demands. Yeshua, then, goes on to suggest that loving one's neighbor is not enough. He asks for higher standards.

Sermon on the Mount - the practice of real righteousness

Matthew 6:1-18;
6:1 "Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in Heaven."
6:2 "Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward."
6:3 "But when you do a charitable deed, do not let your left hand know what your fight hand is doing."
6:4 "That your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."


Vs. 1,2: Yeshua warns the Pharisees about "sounding the trumpet" when giving their alms. The word "alms" was a synonym for charity to the poor during the first century. Since the Lord had previously declared there would be a reward for charity and that He would bless all who participated, Yeshua was obviously not against the principle of giving (Deut. 14:28; 15:10). Ancient Jews were taught that the three virtues of prayer, charity and repentance were the evidence of a true heart which had turned from sin.

In the Women's Court of the Temple during the first century were 13 trumpet shaped collection boxes for alms that made a specific sound as the coins entered. These containers were wide at the bottom and narrow at the top, resembling a trumpet. Often the Pharisees that wished to boast would drop a large number of coins in at one time, which was called "sounding the trumpet." It was this practice of letting everyone know how much they were giving that Yeshua was opposing.

Vs. 3,4: Baba Bathra 9b says, "He that gives tzedakah (charity) in secret is better than Moses." Mishnah Shekalim 5:6 says, "There were two vestries in the Temple, one called the 'Vestry of the Secret Ones,' the other called the "Vestry of the Utensils.'" In the former, the sin fearing men used to pour their gifts secretly and the poor of gentle birth were supported from them secretly." Tosefta Shekalim 2:16 says, "Just as there was a Vestry of the Secret Ones, so was there one in every city for the sake of the respectable people who had come down in life so that they might be helped in secret."

Vs. 5,6: Yeshua leads to the issue of private prayer in a private room. In the original language, this means a room without windows, which is the opposite of what the Rabbis taught. Babylonian Berakoth 31a says that one should always pray in a room that has windows. Possibly this is a carry-over from the Babylonian Exile where prayer was offered through a window facing the direction of Jerusalem (Daniel 6:10).

Vs. 7,8: Although Yeshua agreed with the theology of the Pharisees, it is obvious that He did not condone their hypocricy. He rebuked them for praying long public prayers, as well as sounding the trumpet, to draw attention to themselves when giving public offerings. By Yeshua's time prayers were memorized like a prayer book, and there were disagreements among the Rabbis as to what could be summarized in those prayers. Yeshua talks about vain repetitions because by this time all the prayers were memorize. "Do not prattle in the assembly of the elders, nor repeat yourselves in your prayers" (Eccl. 7:14).

Much of our prayers are vain prayers without much spiritual depth. In Hebrew, the only prayers that will last for all eternity are the prayers of thanksgiving. The highest form of prayer and phrase is silence. It is taught that you should rise early enough each morning to spend an hour n silence before God. The concept is that you cannot hear God speaking to you while you are talking.

Vs. 9,10: "Our Father" emphasizes that we are God's creation and that, as His children, we have a responsibility to Him. "Our" means that no single person or denomination has a monopoly on God, and that, as His followers, we have a responsibility to each other. The phrase "who is in Heaven" is an indication or God's supernatural qualities. God is all-powerful; He is able to do all things.

These opening words are filled with rich Hebrew imagery. They describe the disciple's relationship with God, but do not neglect his connection to the family of God. The father is the provider and protector, and, even though he is distant because of his place of honor and respect, he displays love and affection to his children.

The sense of the word "hallowed" could be better expressed in English by the word "sanctify." The whole phrase should be translated, "May Your name be sanctified." It expresses an intense desire: "Grant it that all the world may recognize and sanctify the name of our Father." The name of the Lord can be either sanctified or profaned by the conduct of His people. In fact, because a martyr would frequently cause others to glorify God as a result of his sacrifice, the Hebrew idiom "to sanctify the Name" was often understood as referring to someone who would give his life for his faith. This is a powerful concept: one sanctifies God by living a holy life.

Today any Christians wrongfully view the Kingdom as meaning either "Heaven" or a future monarchy that God will establish. No where in the Gospels do we read about the Kingdom that "comes." In Hebrew, on normally would not speak about the "coming" of the Kingdom. This common terminology is similar to that expressed in the words of the Kaddish: "May He cause His Kingdom to reign." Thus Yeshua's words could be better translated, "May You continue establishing Your Kingdom."

Sometimes one line will elucidate the meaning of other lines. "May You continue establishing Your Kingdom" is reinforced by the following parallel, "Thy will be done." Doing the will of God is part of the Kingdom. In other words, "May You continue establishing Your Kingdom and may Your will be done." Yeshua does not instruct His disciples to pray "if it be Thy will." It is within God's purpose that all men should repent and become part of God's reign. The expression, "May Your will be done," is connected to the theme of man's need to live in accordance with God's will as taught in Scripture. This application does not deal with discerning God's will in a person's life, but in God's will being accomplished.

"On earth as in Heaven" expresses an intense inward yearning. The disciple that prays this prayer is urging God to continue to be involved in people's lives and to accomplish the divine will on earth.

Vs. 11,12: Proverbs 30:8 seems to have formed the basis for the petition in this prayer. When a person petitions God, he does not ask for wealth, but rather for is assigned, determined portion. The request in the Disciple's Prayer appeals to God for man's necessary provision. Yeshua's reference to the disciple's "daily bread" is reminiscent of the children of Israel in the wilderness. God sends them manna. As only the amount needed each day is provided, the people have to depend on God for their daily portion.

Vs. 13-15: A quote from Ben Sira says, "Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray. Does a man harbor anger against another, and yet, seek healing from God? Does he have no mercy toward a man like himself, and yet pray for his own sins?" This quote demonstrates that like Yeshua, the Rabbis realized that a man's relationship with his fellow man affects his relationship with God. One must forgive before requesting forgiveness. "Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray" (Eccl. 28:2). If you forgive others, your Heavenly Father will forgive you whether they do nor not. If you do not forgive, you will not receive forgiveness.

In Hebrew, there is nly one reason for fasting - repentance. If you don't need to repent, you don't need to fast. Fasting is for repentance, inner reflection and introspection that leads to repentance. You don't fast in order to get something. Also in Hebrew, you fast only from morning until evening (the daylight hours). God can cleanse only after you repent. When you fast, do it in secret.

Vs. 16-18: The disfiguring of the face spoken of here was done with ashes. It was the custom for fasting in Yeshua's day that several things should happen. These can be found in Taamid 1:6. First, work was to be stopped. Second, no eating or drinking during the day, but these could be resumed at night. Third, the individual should abstain from sex during this time. Fourth, washing or bathing was not permitted.

An example of "gezerah" can be seen in the episode of the Pharisees demanding everyone to fast twice a week. During the time of Yeshua, Jews were expected to fast on the second and the fifth day of the week at least. After the Babylonian Exile, five additional days of fasting were added and the Jews began to argue with Zechariah as to whether all this was necessary (Zech. 2). By the time of Yeshua, fasting had become burdensome and had to be treated as a tradition.

Yeshua rebuked three aspects of their fasting. First, he told them to be cheerful, not sad. Second, the one fasting was not to have a self-righteous attitude. Third, He refused to let the Pharisees force their rules on others. It didn't bother Yeshua when the Pharisees wanted to obey these practices, but when they began to teach that God expects the people to keep them, the Lord challenged this.

Sermon on the Mount - devotion to God

Matthew 6:19-34;
6:19 "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal:"
6:20 "But lay for yourselves treasures in heaven, where neither moth nor rust destroys and where neither thieves do not break in and steal."
6:21 "For where your treasure is, there your heart will be also."
6:22 "The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light."
6:23 "But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness?"
6:24 "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one an despise the other. You cannot serve God and mammon."
6:25 "Therefore I say to you, do not worry about your life, what you will eat and what you will drink; nor about your body, what you will put on. Is life not more than food and the body more than clothing?"
6:26 "Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your Heavenly Father feeds them. Are you not of more value than they?"
6:27 "Which of you by worrying can add one cubit to his stature?"
6:28 "So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin."
6:29 "And yet I say to you that even Solomon in all his glory was not arrayed like one of these."
6:30 "Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?"
6:31 "Therefore do not worry, saying, 'What shall we eat?' or 'What shall we wear?'"
6:32 "For after these things the Gentiles seek. For your Heavenly Father knows that you need all these things."
6:33 "But seek first the Kingdom of God and His righteousness, and all these things shall b added to you."
6:34 "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble."


Vs. 19-21: How do we lay up for ourselves treasures in Heaven? However we can do it ought to be pretty important to us. We lay up treasures for ourselves by acts of tzedakah. These acts are always directed outward towards our fellow man, not upwards towards God. When ne gives with the right attitude, not expecting to receive, he will receive something. You give simply because God expects you to and you do it out of love for Him. "Lose your silver for the sake of a friend or brother, and do not let it rust under a stone and be lost. Lay up treasure according to the commandments of the Most High" (Eccl. 29:10,11).

Vs. 22, 23: Mishnah Terumoth 4:3 says, "The person with a good eye gave the 40th part of the first fruit of the heave offering for the maintaining of the priests, while the person with the evil eye gave only a 60th." Avot 5:15 says that "he that gives, but wants a monopoly on giving and does not want others to be able to give too is considered to have an evil eye." These two verses have been misinterpreted probably about as much as any other in the Gospels. Most of the time, when a sermon is preached concerning them, the subject matter is usually about lust, or sexual immorality. That is incorrect. The "good eye" meant a person who was a generous giver and the "bad eye" meant someone who was stingy. With this knowledge of the eye we can ow understand what Yeshua meant when He said if you have a giving attitude, your whole body will be affected.

Today there are those who view Yeshua as an ancient guru leading His disciples in techniques similar to other eastern methods of mystic meditation. These groups rely on the New Testament quotation found in these verses as their proof text because of the phrase "if your eye be single." Although this verse has a Hebraic meaning which from the time of Yeshua referred to a liberal giver, those who see Yeshua as a guru claim this verse points to an ancient non-Jewish meditation technique known as "the third eye," or "the single eye." This "single eye" technique designates a place in the center of one's forehead as the spot, according to eastern theology, that is the center of our spiritual bing. While focusing on that spot an individual is believed to be able to become spiritually illuminated. This view has even become popular in some churches where they have adopted the apocryphal "Gospel of Thomas" as their basic text, claiming it is both older and more accurate than the canonica l Gospels.

Vs. 24: Both Yeshua and Paul declared that we are to die to sin and its laws of bondage on this earth, because we believers cannot serve two masters and belong to God. In one of His famous expressions Yeshua took both the side of the Sages and the side of the Essenes when he said, "no man can serve two masters." The Sages described man as a servant of two masters - his own instincts and his Creator. Yeshua grafted on the Essene element, speaking on the contrast between God and mammon as a duality between poverty and property, just as it is found in the Essene documents.

Vs. 25, 26: When Yeshua said, "take no thought for tomorrow," He was saying that we should seek to be the demonstration of God's power today, and all these other things will take care of themselves. Mishnah Kiddushin 4:14 says, "Rabbi Simeon ben Elazor said, 'hast thou ever seen a beast or bird that followed a trade? They are fed without toil. These were only created to minister to m, while I was created to minister to my Maker. Was it not right then that I should be supported without toil? I have marked my work and forfeited my support.'"

Vs. 30-32: A parallel teaching about us not being anxious is found in Babylonian Sotah 48b: "Rabbi Elazor said, 'whoever has a piece of bread in his basket and says "what shall he eat tomorrow?" belongs to them who are of only little faith.'"

Vs. 33, 34: Berakoth 2:2 and Avot 3:5 says: "he who takes on the yoke of the law shall have the yoke of the Kingdom taken from them." The Rabbis say this Kingdom of the law spoken of here is the oppression of the government. "He who quotes the Shema has accepted the yoke of God's Kingdom, and that is the first step in receiving the yoke of the commandments."

Sermon on the Mount - judging others

Matthew 7:1-6; Luke 6:37-42
6:37 "Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven." (Also Mt. 7:1)
7:2 "For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you." (Also Lk. 6:38b)
6:38 "Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom."
6:39 And He spoke a parable to them: "Can the blind lead the blind? Will they not both fall into a ditch?"
6:40 "A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher."
6:41 "And why do you look at a speck in your brother's eye, but do not perceive the plank in your own eye?" (Also Mt. 7:3)
6:42 "Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank that is in your own eye, and then you will see clearly to remove the speck that is in your brother's eye." (Also Mt. 7:4,5)
7:6 "Do not give what is holy to the dogs; nor cast your pearls before swine; lest they trample them under their feet, and turn and tear you to pieces."


Vs. 6:37-7:2: We can judge a person's actions, words, and even his doctrine and teaching. What we cannot judge is the condition of a person's heart. Only God can do that. Mishnah Avot 2:4 says, "Rabbi Hillel said, 'Judge not your neighbor until you have come into his place.'" Mishnah Sotah 1:7 says, "Whatever measure a man meets, it shall be measured to him again." Babylonian Sanhedrin 100a says, "Rabbi Meier said, 'The measure by which one measures will be measured out to him,'" Bereshith Raba 9:13 states, "All the measures have ceased, except the rule 'measure for measure' has not ceased."

A heretic is someone who doesn't conform to the norm. The meaning of this word has changed considerably since its use began in the early church. Today, it carries the connotation of someone who is teaching dangerous doctrines trying to deceive people. That is not the meaning used by the early church. A person can be a heretic and be right while the norm is wrong. We should be very careful with someone who we disagree with and not label them as something outside of God's blessing. This is not speaking of judgment in the way we normally speak of it, but in how we deal with our brothers and sisters. You are going to be treated the same way that you treat others. If you do not give the full measure in your dealings with others, you will be slighted the same amount.

Vs. 6:38: This verse is used a lot by the prosperity teachers as a proof text that you should give in order to get. How often do you hear any of these teachers talk about your attitude in giving? This is the most important part of your giving. If the only purpose for your giving is to receive something back from God, you might as well keep the money in your pocket. The Lord will certainly bless you if you give, but only if your heart is right in the giving. You must give because the Lord has blessed you and you want to be a blessing to others because of your love for God. That is the reason that He said in another verse that it was easier for a camel to go through the eye of a needle than for a rich person to get into Heaven. Not that a rich person can't go to Heaven, but because most of the time a rich person got that way through greed and selfishness. That is not what the Kingdom of God is all about.

Rabbinic literature answered the question of how much to give. Babylonian Ketuboth 67b says that one may not give away more than 1/5 of his money to charity. But, after giving that amount, he could then give 1/5 of his property, and thereafter 1/5 of his earnings. The usual recommended amount, however, is 1/10, as illustrated in the tithe given to the Levites.

Vs. 41, 42: The Babylonian Baba Bathra 176b says, "Rabbi Yochanan bar Kokba said, 'Do they say, "Take the splinter our of your own eye?" We are taught to remove the beam from your own eye.'" In another Rabbinic statement, Rabbi Tarfon said, "I wonder of there is anyone in this generation that accepts reproof? For wen one says, 'Remove the mote from your eye,' he would answer, 'Remove the beam that is in between your eyes.'" Don't worry about the toothpick in your brother's eye when you have a railroad tie in your own eye. Make sure your relationship with your brother is right. Treat all others the way you want to be treated, only do it first. This is the injunction to the children of God which make up the church.

Vs. 7:6: This verse talks about dogs and swine. These terms were very often used as a reference to Gentiles. They were also used as a symbol for a useless, irrelevant person. Mishnah Sotah 9:15 states, "Rabbi Eleazar said, 'The face of that generation is the face of a dog. The son shall not reverence his father.'" It is also used as a symbol for a Gentile or an uncircumcised person. In Pirke Avot 2:9 Rabbi Eleazar said, "Whoever eats with an idolater is as if he ate with a dog. Who is dog? He that is uncircumcised." The same identification is found in the Babylonian Shabbat 188a and the Babylonian Yoma 29A.

Pearls are a reference to the deep things of the Law that were taught by the Rabbis. The Babylonian Hagigah 13a says, "Rabbi Ami said, 'The teachings of the Torah are not to be transmitted to a non-Jew.'" Carnally minded unbelievers cannot understand the deep things of the Word of God. A lot of believers have enough trouble understanding them. It is very easy for an unbeliever to twist the Word of God around to trip you up if you do not understand the Word that you are sharing with them. If you do not have the keen understanding of what you are about to share with an unbeliever, it is better that you say nothing.

Sermon on the Mount - the Golden Rule

Matthew 7:7-12;
7:7 "Ask, and it will be given to ou; seek, and you will find; knock, and it will be opened to you."
7:8 "For everyone who asks receives, and he that seeks finds, and to him that knocks it will be opened."
7:9 "Or what man is there among you who, if his son asks for bread, will give him a stone?"
7:10 "Or if he asks for a fish, will he give him a serpent?"
7:11 "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in Heaven give good things to those who ask Him?"
7:12 "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the prophets."


Vs. 7-11: We have centered our relationships around the man Yeshua and have forgotten the God that He is. At a certain point in history He became flesh so that He might bring His people back to Him. That is the greatest gift of all. God gave Himself. Christianity has become a selfish, self-centered religion that, for the most part, completely ignores our fellow man. The real thrust, or emphasis, of Yeshua's teachings has to do with man's relationship with his fellow man.

Vs. 12: Yeshua's teachings was closest to that of the Pharisees, especially the school of Hillel. There are many parallels between the Lord and Hillel, who was some 30 years older than Yeshua. Note Hillel's popular summary of the Law: "What you would not have done to you do not to another; that is the whole Law. The rest is commentary" (Babylonian Shabbat 31a). It is almost identical to what Yeshua said later in what is today referred to as the "Golden Rule."

Sermon on the Mount - the conclusion

Matthew 7:14-8:1; Luke 6:43-49
7:13 "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and here are many who go by it."
7:14 "Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."
7:15 "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.
7:16 "You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles?"
7:17 "Even so, every good tree bears good fruit, and a bad tree bears bad fruit." (Also Lk. 6:43)
7:18 "A good tree cannot bear bad fruit, nor can a bad tree bear good fruit." (Also Lk. 6:44)
7:19 "Every tree that does not bear good fruit is cut down and thrown into the fire."
6:45 "A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks."
6:46 "But why do you call Me 'Lord, Lord,' and do not the things that I say?"
7:21 "Not everyone who says to Me, 'Lord, Lord,' shall enter into the Kingdom of Heaven, but he that does the will of My Father in Heaven."
7:22 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?"
7:23 "And then I will declare to them, 'I never knew you; depart from Me you who practiced lawlessness."
7:24 "Therefore who hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on a rock;"
7:25 "And the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock." (Also Lk. 6:47)
7:26 "Now every ne who hears these sayings of Mine. Dn does not do them, will be like a foolish man who built his house on the sand;"
7:27 "And the rain descended, the floods came, and the winds blew an beat on that house; and it fell. And great was its fall." (Also Lk. 6:48)
7:28 And so it was, when Yeshua had ended these sayings, that the people were astonished by His teaching,
7:29 For He taught them as one having authority, and not as the scribes.
8:1 When He had come down from the mountain, great multitudes followed Him.


Vs. 13, 14: Some people define religion as a system of ethics, a code of conduct, an ideology, or a creed. To a Hebrew person it is none of these. Such definitions are misleading, deficient, or inaccurate. Rather, a Hebrew understood his daily life of faith in terms of a journey or a pilgrimage. His religion was tantamount to the way he chose to walk. If a person knows God, he is daily at God's disposal, an walks in lose relationship with Him along the road of life.

Ceremonialsim and ritualism alone did not meet God's requirements for the good life. But, those who act justly and love mercy and walk humbly with God do please Him (Micah 6:8). Thus, we return to the fact that the essence of religion is relationship. It is walking with God in His path of wisdom and righteousness and His way of service to others. In the Sermon on the Mount, Yeshua used this familiar Hebraic imagery to teach about the two ways. The broad one leads to destruction and the narrow one leads to life. The concept of "The Way" is also found in other religious literature outside of the Bible. For example, the Dead Sea Scrolls indicated that the Qumran community called itself "the way." In addition, the Didache, a sort anonymous book of Christian instruction from the second century, discusses extensively the "Two Ways," the way of life and the way of death.

Vs. 16: Eccl. 27:6 says, "The fruit discloses the cultivation of the tree; so the expression of a thought discloses the cultivation of a man's heart."

Vs. 21-23: What does it mean to do God's will? Aren't we saved by grace? Grace is God's unmerited favor and He gave it to us. We still have something to do for it to be appropriated in our lives. In Judaism, action is everything. Action is toward one's fellow man. You can look completely through the Bible from Genesis to Revelation and you will find very little said about worshiping God. But, it must also be very clear that it is not a Jewish belief that you are saved by works. It is taught, though, that the way you live your life is to be a demonstration of your faith in God.

This verse talks about doing something "in the name of....." This indicates that which is said was on that individual's authority. Mishnah Berakoth 4:7 states, "Rabbi Yahudah said in the name of Rabbi Eleazar, 'In all places where there is a public congregation, individuals are exempt from saying the additional prayers.'" This is a common Rabbinic reference meaning that what was said was using the authority of another person.

Vs. 24, 25: A Rabbinic parallel states. "He whose wisdom is greater than his works, what is he like? A tree whose branches are many, but whose roots are few, and the wind comes and uproots it and overturns it. But, he whose works are greater than his wisdom, what is he like? A tree whose branches are few, but whose roots are many. Even if all the winds were to come against it, they could not remove it." Avot de-Rabbi Nathan 24 says, "A man who has good deeds to his credit and also has studied much Torah, what is he like? He is like one who builds a structure and lays stones below for the foundation and bricks above, so that no matter how much water collects at the site, it will not wash away. But, a man who has no good deeds to his credit, even though he has studied much Torah, what is he like? He is like the one who lays bricks first and builds a structure. He lays no stone above, so that even if a little water collects, it undermines it."

Vs. 28,29: Here the Scriptures mention the fact that He teaches with authority. The scribes were the ones who taught the Oral Law (Mishnah) by citing previous Rabbis from whom the teacher received his tradition. To do otherwise was considered arrogant and disrupted the whole system because it broke the continuity of the process. The Babylonian Megillah 15a says, "Anyone who says a thing in the name of one who said it brings deliverance to the world." When Yeshua taught the people ad did not reference a previous tradition, He was implying that He was the original source of the teachings, and not another man.

Vs. 8:1: Once again the Gospel record that "great multitudes" followed Yeshua. This again demonstrates that the common people of Israel accepted Him as the Messiah. No Rabbi in history drew the great following that Yeshua did. When He taught them on His own authority the people never questioned Him, but instead followed Him in great crowds. They knew He was more than just a man.

Healing the Centurion's servant

Matthew 8:5-13; Luke 7:1-10
7:1 Now when He had concluded all His sayings in the hearing of the people, He entered Capernaum.
7:2 And a certain centurion's servant, who was dear to him, was sick and ready to die.
7:3 So when he heard about Yeshua, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. (Also Mt. 8:5,6)
7:4 And when they came to Yeshua, they begged Him earnestly, saying that the one for whom He should do this was worthy.
7:5 "For he loves our nation, and has built us a synagogue."
7:6 Then Yeshua went with them. And wen He was already not far from the house the centurion sent friends to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof." (Also Mt.8:7)
7:7 "Therefore I did not even think myself worthy to come to You. But say the word and my servant will be healed." (Also Mt. 8:8)
7:8 "For I am also a man placed under authority, having soldiers under me. And I say to one, "go,' and he goes; and to another, 'come,' and he comes; and to my servant 'do this,' and he does it." (Also Mt. 8:9)
7:9 When Yeshua heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel." (Also Mt. 8:10)
8:11 "And I say to you that many will come from the east and the west, and sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven."
8:12 "But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth."
8:13 Then Yeshua said to the centurion, "Go your way; and as you have believed, so let it be done for you." And his servant was healed that same hour. (Also Lk. 7:10)


Vs. 1-3: Here we have the touching story of a Roman centurion who came to Yeshua asking Him to heal one of his servants. A centurion was a Roman soldier, an officer, who was in charge of a hundred men. Generally, Roman officers were anything but good and kind to the subjugated people. But, this centurion, who was in charge of the town of Capernaum, was different. The difference can be seen in the fact that he has a servant (a Jew) that he cares for. There appears to be a conflict here between the Matthew and Luke accounts, but in reality, there is not. Matthew says the centurion came to Yeshua. Luke says the centurion sent the elders and then some friends to Yeshua on his behalf. From the Jewish perspective, this is the same thing. The elders came in the name (power of attorney) of the centurion, which in the Jewish way of thinking was the same as if the centurion had come personally.

Vs. 4-6: Yeshua was a Jew who addressed Himself only to Jews, and even refused to heal Gentiles. He had to be convinced that the man was a benefactor of the Jewish people and had even built them a synagogue. The Jewish leaders generally would not seek favors for Romans, but they knew this Roman was different. The centurion knew that Yeshua wanted no contact with Gentiles, and he therefore declared that he was not worthy of Him coming under his roof. Although the New Testament does not provide the reason for his statement, the Roman believed that the Healing Rabbi was not allowed to enter the sick man's house because of the defilement of the Gentiles. He therefore advised Yeshua to heal from a distance.

Vs. 7:9, 8:11: Yeshua heals the sick servant, and then makes a comment concerning the behavior of the Roman by saying, "I tell you not even in Israel have I found such faith." The faith that Yeshua found in the Roman was not someone merely making a profession, but it was faith put into action.

According to Pharisaic theology, all of Israel will have their part in the world to com (Olam haBa). Righteous Gentiles can also, but it is not automatic. Yeshua tells them that many will come into the Kingdom of God from the Gentiles, and yet, some Jews (sons of the kingdom) will not. It is not automatic for the Jews, but the same for everyone. Faith, like that exhibited by the centurion, is the key.

Yeshua raises the widow's son at Nain

Luke 7:11-17
7:11 Now it happened, the day after that, that He went to a city called Nain; and any of His disciples went with Him, and a large crowd.
7:12 And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; an she was a widow. And a large crowd from the city was with her.
7:13 When the Lord saw her, He had compassion on her and said to her, "Do not weep."
7:14 Then He came and touched the open coffin, and those who carried him stood still. And He said, "Young man, I say to you, rise."
7:15 And he who was dead sat up and began to speak. And He presented him to his mother.
7:16 Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."
7:17 And this report about Him went throughout al Judea an all the surrounding region.


Vs. 11, 12: Going by the village of Nain, which is just south of Nazareth where He grew up, Yeshua comes by a funeral procession. A woman, who was a widow, had lost her only son. That means that she had also lost the only person that was supposed to take care of her and sustain her in her old age.

Yeshua meets the people carrying the dead body out of the city. Baba Bathra 2:9 says the body had to be buried at least 50 cubits from the city. "Carcasses, sepulchers, and tanneries were to be removed 50 cubits from the city."

Vs. 13-15: Although this is great miracle in itself, this miracle has a special significance to the people of this particular area. Just over the hill from Nain was located the Old Testament town of Zerepath. A great prophet, Elijah, performed a similar miracle there in restoring another widow's son to life (I Kings 17:17-24). By performing this particular miracle in this particular location, Yeshua was identifying Himself with the Old Testament prophets. The people recognized two things about this happening. By proclaiming Him a great prophet, they recognized the great historical significance of what they saw occur. When they also proclaimed, "God has visited His people," they were saying "Messiah has come!" If that doesn't give you Holy Ghost goose bumps, nothing will.

Yochanan the Immerser sends messengers to Yeshua

Matthew 11:2-19; Luke 7:18-35
7:18 Then the disciples of Yochanan reported to him concerning all these things.
7:19 And Yochanan, calling two of his disciples to him, sent them to Yeshua, saying, "Are You the Coming One, or do we look for another?" (Also Mt. 11:2)
7:20 When the men had come to Him, they said, "Yochanan the Immerser has sent us to You, saying, 'Are You the coming One, or do we look for another?'" (Also Mt. 11:3)
7:21 And that very hour He cure many people of their infirmities, afflictions, an evil spirits; ad to many who were blind He gave sight.
7:22 Then Yeshua answered and said to them, "Go and tel Yochanan the things you have seen and heard: that the blind se, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them." (Also Mt. 11:4,5)
7:23 "And blessed is he who is not offended because of Me." (Also Mt. 11:6)
7:24 When the messengers of Yochanan had departed, He began to speak to the multitudes concerning Yochanan: "What did you go out into the wilderness to see? A reed shaken in the wind? (Also Mt. 11:7)
7:25 "But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts." (Also Mt. 11:8)
7:26 "But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet." (Also Mt. 11:9)
7:27 "This is he of whom it is written, 'Behold, I send My messenger before Your face, who will prepare Your way before You.'" (Also Mt. 11:10)
7:28 "For I say to you, among those born of women there is not a greater prophet than Yochanan the Immerser; but he who is least in the Kingdom of Go is greater than he." (Also Mt. 11:11)
11:12 "And from the days of Yochanan the Immerser until now the Kingdom of Heaven suffers violence and the violent take it by force."
11:13 "For all the prophets and the Law prophesied until Yochanan."
11:14 "And if you are willing to receive it, he is Elijah who is come."
11:15 "He who has ears to hear, let him hear."
7:29 And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of Yochanan.
7:30 But the Pharisees and lawyers rejected the counsel of God for themselves, not having been baptized by him.
7:31 And the Lord said, "To what then shall I liken the men of this generation, and what are they like?" Also (Mt 11:16)
7:32 "They are like children sitting in the marketplace and calling to one another, saying, 'We played the flute for you, and you did not dance; we mourned to you, and you did not weep.'" (also Mt. 11:17)
7:33 "For Yochanan the Immerser came neither eating bread nor drinking wine, and you say, 'He has a demon.'" (Also Mt. 11:18)
7:34 "The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'" (Also Mt. 11:19)
7:35 "But wisdom is justified by all her children."


Vs. 18-20: As the ancient Jewish scholars and Rabbis studied the Scriptures concerning the Messiah, they encountered a serious problem: many of the passages seemed to contradict one another. The Messiah is seen as a Conquering King coming in judgment to establish a reign of peace on earth from Jerusalem, as seen in Zechariah 14, Psalms 2, Isaiah 63-65, and Jeremiah 23, for example. Other passages speak of a Suffering Servant who would come in humility, would be despised and rejected by the people, would die for the sins of man, and then be resurrected by God (Isaiah 40-53, 61; Psalms 22, and Daniel 9). From this paradoxical description of the Messiah cam a first century C.E. Rabbinical teaching of two Messiahs.

Most of the Messianic passages of the Bible, as well as a majority of Rabbinic commentary on the Messiah, are centered on the Conquering King. These passages present Him as a dynamic personality who is anointed by God, not only to crush His enemies, but also to regather the dispersed of Israel and usher in her golden age. Diametrically opposed to this, another personality was also identified as the Messiah: lowly, humiliated, despised, and persecuted. This One, labeled the Suffering Servant by modern commentators, was anciently known as Messiah ben Yoseph. His life ends, unlike His counterpart, the Messiah ben David (the ancient name for the Conquering King), who was immortal.

Yochanan's skepticism concerning the ministry of Yeshua was rooted in Jewish messianic expectation. The issue really involved definition and understanding of the Messianic task. Yochanan, as others during the period, anticipated the coming of a Deliverer - but not a gentle one like Yeshua. It was thought that the Anointed One would be more like King David than a Suffering Servant. He would break the cruel yoke of foreign oppression that Rome and its puppet rulers had placed on the Jewish people. Yochanan the Immerser probably anticipated a Messianic figure who would bring freedom from the political oppression of Rome. The world had been so corrupted by its political and economic systems that a reform of the people was not enough. A supernatural intervention by God was needed.

This anticipation of two Messiahs by the Jewish people of the first century is the background for the question posed by Yochanan the Immerser to Yeshua as to whether He was the Messiah, or if they were to expect another. The truth is that Yochanan knew that Yeshua was the Messiah, for God had told him so, and he himself had already been used by God to identify Yeshua as the Messiah.

The question was specifically whether Yeshua would fulfill all the prophecies concerning the Messiah, or whether the Rabbis who said there would be two Messiahs were correct. Yeshua's answer is a paraphrase of various passages that the Rabbis identified as referring partially to Messiah ben Yoseph and partially to Messiah ben David. In other words Yeshua was telling Yochanan that He was both Messiah figures rolled into one.

Vs. 21, 22: There were four major miracles that the Rabbis could not perform that Yeshua used to show His Messiahship. Even today in Israel, both the Jews and the Arabs use the phrase "when Messiah comes He will do that," to answer what no man can. It was this attitude that the first century jews had toward the four Messianic miracles that no one else could perform. Note that when Yochanan's disciples came asking Yeshua, "Are You the One, or should we look for another?" Yeshua responded by performing miracles right before their eyes to demonstrate who He was. Yeshua never came right out and claimed to be the Messiah to the people. His actions spoke louder than words ever could.

The cleansing of lepers and raising the dead were not general happenings of that day. The Rabbis taught that the spirit hovered over the body for three days before departing, and during this time there was a possibility of raising the dead, although this did not happen very often. After a person had been dead for more than three days, only Messiah could then raise that person from the dead. Yeshua would demonstrate this later on. From the time of the completion of the Mosaic Law there is no record of any Jewish person who had been cleansed of leprosy. Miriam, Moses' sister, was healed before the completion of the Law, and Naaman was a Gentile. The Jews called leprosy "the finger of God," or "the stroke." The person had to be cleansed, not healed. It was thought that leprosy was caused by sin, therefore a leper was unclean. This was such an issue that the Book of Leviticus, chapters 13 and 14, gave detailed instructions as to what was to be one in case a cleansing occurred.

Basically, they first had to establish that the person actually was a leper. Second, it had to be established that he really had been cleansed. Third, who did the cleansing? Because no Jew had been cleansed of leprosy in such a long time, they held the belief that the normal Rabbis could not do this and when Messiah came, He alone would be able to do it. Note this bore out as far back as Elisha, but none were cleansed except Naaman.

Vs. 23: The verb "to stumble" in the response of Yeshua is a strong word for Yochanan. It means to sin or fail in a serious manner. Yochanan had missed the significance of Yeshua's work. In reality, Yeshua, who was both defining the Messianic task and giving a stern warning. He was earnestly inviting Yochanan to accept His mission as it was being fulfilled in the midst of the people.

The third reference is sen here in Yeshua's reply to the crowd concerning Yochanan the Immerser when He asked, "What did you go out into the wilderness to see? A reed shaken in the wind?" There was a common parable during the first century Judaism known as "the reed and the oak tree." Without an understanding of this parable it is difficult for us to grasp the imagery behind this passage.

According to this parable, there was a giant oak tree and a reed both planted by the river. When the storm came, the oak tree with its deep roots was firmly established and would not budge or compromise. The oak would withstand great gusts of wind , until finally the wind became so strong that its roots gave way and the oak crashed to the ground. The reed, on the other hand, would bend to the right or left with each gust. The concluding principle of the story is that the oak was rigid, and refusing to compromise, gave its life in the storm. Yeshua pointed to this familiar story. The Jews that heard Him immediately understood what He was saying and asked no questions. Yochanan was not a reed that bent before every gust, but like the giant oak, was rigid and uncompromising. The sad part of it was that Yochanan, like the oak, would be required to give his life for his beliefs.

Parables made up approximately one third of Yeshua's teaching, and according to the Gospels, He did not teach without them (Mark 4:34). This was a major form of Jewish teaching used by all the Rabbis known as "Haggigah," and literally thousands of these stories have been preserved. Ancient Jews believed that legal references were for details, but Haggigah was for inspiration. His using parables as a major part of His teaching also show that Yeshua very much believed in the Oral Law (Mishnah).

Vs. 25, 26: In summary, Yeshua gave this evaluation of Yochanan the Immerser. First, he was not characterized by wishy-washiness. He was not a reed shaken in the wind. Second, he was not characterized by luxurious living. He wore cloth made of camel's hair, he ate locusts and honey for his main diet. Third, Yochanan was a prophet in the true sense of the word. He both predicted events and proclaimed the Good News. Fourth, he was more than a prophet. He was the forerunner of the Messiah, the fulfillment of Malachi 3:1. And fifth, Yochanan was the greatest of the Old Testament saints.

Vs. 27, 28: Yeshua also notes that the least in the Kingdom of God is greater than Yochanan. Yochanan the Immerser has been left behind. He is excluded from the Kingdom Movement. Yeshua gives Yochanan a stern warning. Although he represents the last of the Old Testament prophets who yearned for the appearance of the Anointed One, Yochanan has not understood the Messianic task as defined by Yeshua. His misunderstanding has its origin in the plurality of the Messianic expctation of first century Judaism.

Yochanan embraced an incorrect eschatological scenario which hindered him from joining Yeshua's Kingdom Movement. In spite of this, did Yochanan make it into Heaven? You better believe it.

Vs. 11:12 The key to understanding this verse turns out to be an old Rabbinic interpretation (Midrash) of Micah 2:12, 13. In verse thirteen the "breachmaker" and the king are, of course, the same person, but in Rabbinic interpretation they are actually two different persons. The "breachmaker" is interpreted as being Elijah and "their king" is the Messiah, the Branch of the Son of David. "Suffering violence" is a mistranslation, and should be read "breaking forth." "The violent take it by force" should read "those who are breaking out in it, or by means of it."

These verses are full of rich imagery. It is a picture of a shepherd pinning up his sheep for the night. He quickly builds a fold by throwing up a makeshift rock fence against the side of a hill. The next morning, to let the sheep out, he makes a hole or a break in the fence by tossing some of the stones aside. He steps through his "gate" with the sheep following close behind. They have been penned up all night and can hardly wait to get out of their cramped quarters. Of course, they push and shove, several trying to get through, further breaching the little gate in their eagerness to get out and into the green pastures. Finally, they burst into the open places, rushing headlong after the shepherd.

In this verse, as in the Midrash, Elijah or Yochanan the Immerser is the "breachmaker, the "poretz." He makes the breach in the rock fence and goes through first. He has opened the way. He is the Elijah of Malachi 3:1 and 4:5,6, who goes before the Lord to prepare His way. As in the Midrash, Yeshua the King follows Yochanan. Yeshua is the Lord Himself, who leads the sheep through the gate. It is a powerful image. Elijah had come and opened the way, and the Lord Himself was leading a noisy multitude out to freedom.

Vs. 11:13: The main feature of the message of the prophets was identified by the Rabbis as the days of the Messiah. Concerning Yochanan the Immerser, Yeshua said, "All the prophets prophesied until Yochanan." The ultimate reason for the work of the prophets was to point beyond their days. From the time of Yochanan the Immerser until now, the Kingdom of Heaven breaks forth, and if one can understand it properly, Yochanan fills the role of Elijah who was designated to prepare the way before the coming of the Anointed Redeemer.

Vs. 34, 35: A document known as the "Assumption of Moses," from the first century A.D., reproaches the Pharisees for being men who "at every hour of the day love to banquet and gorge themselves," who from "morning till evening love to way: 'we want feasting and plenty to eat and drink.'" This reminds us of the Tosephta and Talmudic description of the "sons of the synagogue" and the "communities of Jerusalem" which some say also referred to the Pharisees (Bab. Betzia 14b). All this seems to be the same wording that was attributed to Yeshua as He was accused of being "gluttonous and a winebibber."

The association of Yeshua with questionable segments of society also brought serious conflict. The attention He gave to women was unusual considering their comparatively low position during this time. In addition, He interacted with tax collectors, one of the most hate classes of people. He also dealt with lepers, who were shunned by all. Furthermore, He had contact with the scorned, mixed race of the Samaritans and He broke through traditional thinking of His day by reaching out to the Gentiles, thus paving the way for the later Jewish Christian missions to the non-Jewish world.