Matthew 12:
1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
6 But I say unto you, That in this place is one greater than the temple.
7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
8 For the Son of man is Lord even of the sabbath day.
9 And when he was departed thence, he went into their synagogue:
10 ¶And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
14 ¶Then the Pharisees went out, and held a council against him, how they might destroy him.
15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;
16 And charged them that they should not make him known:
17 That it might be fulfilled which was spoken by Esaias the prophet, saying,
18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.
20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
21 And in his name shall the Gentiles trust.
22 ¶Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
23 And all the people were amazed, and said, Is not this the son of David?
24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.
31 ¶Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
38 ¶Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
46 ¶While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?
49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
Monday, August 16, 2010
Link > Matthew Chapter 10 ˙Commentary and Notes
This chapter is the foundation for the Great Assignment.
There is a special site in the Mellow Wolf Publications ring dedicated to The Great Assignment, which is often referred to as The Great Commission. In due course detailed commentary on the verses of this chapter will appear here. At any time you may go to this site, The Great Assignment, for commentary on this subject.
10:16
Anyone who speaks in the name of Yehoshua HaMashiach will position themselves by doing so in the position of Yehoshua in relation to the world.
There is a special site in the Mellow Wolf Publications ring dedicated to The Great Assignment, which is often referred to as The Great Commission. In due course detailed commentary on the verses of this chapter will appear here. At any time you may go to this site, The Great Assignment, for commentary on this subject.
10:16
Anyone who speaks in the name of Yehoshua HaMashiach will position themselves by doing so in the position of Yehoshua in relation to the world.
Link > Matthew Chapter 10
Chapter 10
1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
6 But go rather to the lost sheep of the house of Israel.
7 And as ye go, preach, saying, The kingdom of heaven is at hand.
8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
9 Provide neither gold, nor silver, nor brass in your purses,
10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
12 And when ye come into an house, salute it.
13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.
15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
16 ¶Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.
21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.
23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
24 The disciple is not above his master, nor the servant above his lord.
25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
30 But the very hairs of your head are all numbered.
31 Fear ye not therefore, ye are of more value than many sparrows.
32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36 And a man's foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
40 ¶He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Link > Matthew Chapter 11
Chapter 11
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3 And said unto him, Art thou he that should come, or do we look for another?
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
6 And blessed is he, whosoever shall not be offended in me.
7 ¶And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
15 He that hath ears to hear, let him hear.
16 ¶But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
18 For John came neither eating nor drinking, and they say, He hath a devil.
19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
20 ¶Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
25 ¶At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
26 Even so, Father: for so it seemed good in thy sight.
27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
28 ¶Come unto me, all ye that labour and are heavy laden, and I will give you rest.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
30 For my yoke is easy, and my burden is light.
Link > Matthew Chapter 11 ˙Commentary and Notes
Link > Matthew Chapter 11 ˙Commentary and Notes
Matthew 11 ˙Commentary and Notes
Matthew 11:2a
All that is necessary is honesty - to honestly be the believer you are. It is this that will put one "on the side of" Mashiach. Even such a great prophet as Yochanan (John) honestly sought what he needed for his faith. This is always the way forward. This is always the way to serve God in coming up to and following after Mashiach. It is the only way to live even now in heavenly places with him in the company of his martyrs.
This is also Yochanan (John) seeking for the one promised by Moshe for the sake of leading toward him. That is to say, this is Yochanan fulfilling his calling to incarnate the spirit of Eliyahu (Elijah). He is seeking not only for his own sake but in doing so is seeking also for the sake of leading - preparing the way... We do the same, according to the measure of the grace of God, when we act in the same honesty of seeking faith.
Matthew 11:2b
"Or should we expect someone else?" The question as asked by Yochanan (John) is an expression of the perfect spirit of the perfect human relationship that must exist between Israel and the Redeemer of Israel - and therefore between all of us, all sinners, and Mashiach. This exchange could easily be transposed into the story of Moshe coming to be the redeemer of Israel in Egypt. Without this completely human relationship there can be no revelation of God.
Matthew 11:4
Yehoshua is not going to resolve the mystery of Mashiach for Yochanan or for Israel except by death and resurrection - and then only finally by the immersion of all Israel in his death and resurrection. For the time being, at that time, he will say prophetically to Yochanan, "the blind receive their sight...". By these prophetic acts of healing he is saying to Israel that the full revelation of God does not come as an appeal to the perceiving mind but comes to heal the mind that is utterly blind and does not know it.
Since Yehoshua comes to bring the revelation of God he comes to the blind, since he comes to seeing Israel, seeing Israel is blind because she does not see all that she thinks she sees, since he comes to the blind world, the blind world will not be able to remain safely blind but will have to risk seeing, the blind world will see, indeed, the whole world will be filled with the revelation of God. "Tell Yochanan what you hear and see...".
Yochanan's question, which allows for this perfect teaching of Yehoshua allows for it because it is a perfect question, (not a question of a doubting or failing prophet); we must be humble and honest and not imagine divinity but rather learn true humanity first through the Torah of the Mashiach of Israel, only in this way will we acquire the spiritual eyes required to receive the revelation of God through Mashiach. The generation of regenerating faith is through the natural human relationship of Jews or converts with the one bringing the word of God. Without the mediation of the natural human relationship regenerating faith does not occur.
Matthew 11:27 and Acts 2:36 / 4:11,12
Matthew 11:2a
All that is necessary is honesty - to honestly be the believer you are. It is this that will put one "on the side of" Mashiach. Even such a great prophet as Yochanan (John) honestly sought what he needed for his faith. This is always the way forward. This is always the way to serve God in coming up to and following after Mashiach. It is the only way to live even now in heavenly places with him in the company of his martyrs.
This is also Yochanan (John) seeking for the one promised by Moshe for the sake of leading toward him. That is to say, this is Yochanan fulfilling his calling to incarnate the spirit of Eliyahu (Elijah). He is seeking not only for his own sake but in doing so is seeking also for the sake of leading - preparing the way... We do the same, according to the measure of the grace of God, when we act in the same honesty of seeking faith.
Matthew 11:2b
"Or should we expect someone else?" The question as asked by Yochanan (John) is an expression of the perfect spirit of the perfect human relationship that must exist between Israel and the Redeemer of Israel - and therefore between all of us, all sinners, and Mashiach. This exchange could easily be transposed into the story of Moshe coming to be the redeemer of Israel in Egypt. Without this completely human relationship there can be no revelation of God.
Matthew 11:4
Yehoshua is not going to resolve the mystery of Mashiach for Yochanan or for Israel except by death and resurrection - and then only finally by the immersion of all Israel in his death and resurrection. For the time being, at that time, he will say prophetically to Yochanan, "the blind receive their sight...". By these prophetic acts of healing he is saying to Israel that the full revelation of God does not come as an appeal to the perceiving mind but comes to heal the mind that is utterly blind and does not know it.
Since Yehoshua comes to bring the revelation of God he comes to the blind, since he comes to seeing Israel, seeing Israel is blind because she does not see all that she thinks she sees, since he comes to the blind world, the blind world will not be able to remain safely blind but will have to risk seeing, the blind world will see, indeed, the whole world will be filled with the revelation of God. "Tell Yochanan what you hear and see...".
Yochanan's question, which allows for this perfect teaching of Yehoshua allows for it because it is a perfect question, (not a question of a doubting or failing prophet); we must be humble and honest and not imagine divinity but rather learn true humanity first through the Torah of the Mashiach of Israel, only in this way will we acquire the spiritual eyes required to receive the revelation of God through Mashiach. The generation of regenerating faith is through the natural human relationship of Jews or converts with the one bringing the word of God. Without the mediation of the natural human relationship regenerating faith does not occur.
Matthew 11:9
"More than a prophet..." This means that there is an aspect of Eliyahu (Elijah), and therefore of Yochanan, wherein the spirit of Eliyahu is the spirit of the Mashiach. As Moshe was a singularly anointed prophet, so was Elijah, that is to say, especially anointed by the Spirit of God. To say that Moshe, Elijah or John the Baptist had the Spirit of Mashiach is very much like saying that Joseph was a type of Mashiach, even though the one ultimate Mashiach must come from the tribe of Judah. Now all of these others named, except Yochanan, were not of the tribe of Yehudah (Judah). Now it is this background that informs us as to the deeper meaning of followers and students of Yehoshua the Mashiach being described as having the Spirit of Mashiach and as being called Messianic.
Matthew 11:11
"Kingdom of heaven..." That is to say, the Eden of God, which was the Grace of God's Goodness, the source of the river that came dividing into four and which watered the Garden of that Grace, the Garden of Eden, the place of Adam's beginning on Earth.
Behind this teaching is the mystery of the story of Leah and Rachel. Israel labored for Rachel but before he could take her fully unto himself it was necessary for him to be given Leah by God. For Laban the prosecutor of Israel, the adversary, had given Israel Leah in order to dominate and control him through condemnation. Now to Israel, Rachel clearly represented the kingdom, as promised to him and before him to Isaac and before Isaac to Abraham. Israel hoped that through Rachel he would receive the promise. Indeed, through Rachel he will receive the promise and the Kingdom of Heaven will belong to Israel, but this will only be through Leah being unified with Rachel, with Leah as the Grace of God toward Israel being rectified with Israel's natural love and hope and labor for Rachel, for the promise of the Kingdom.
Behind this teaching is the mystery of the story of Leah and Rachel. Israel labored for Rachel but before he could take her fully unto himself it was necessary for him to be given Leah by God. For Laban the prosecutor of Israel, the adversary, had given Israel Leah in order to dominate and control him through condemnation. Now to Israel, Rachel clearly represented the kingdom, as promised to him and before him to Isaac and before Isaac to Abraham. Israel hoped that through Rachel he would receive the promise. Indeed, through Rachel he will receive the promise and the Kingdom of Heaven will belong to Israel, but this will only be through Leah being unified with Rachel, with Leah as the Grace of God toward Israel being rectified with Israel's natural love and hope and labor for Rachel, for the promise of the Kingdom.
Matthew 11:13
"...until John..." That is to say, until that very moment, and so it would be until the death and resurrection of Yehoshua.
Matthew 11:17
"We played the pipe...we sang a dirge..." You did not dance, you did not mourn because of the bias of your attitude. Otherwise our playing and singing would have influenced you. So also, it is the bias of sin that prevents human beings from hearing the beautiful voice and the sorrowful sigh of Yehoshua.
Matthew 11:25
"...You have hidden these things..." Yehoshua sets up a picture of Little Children vs. Wise Teachers, and it is the little children and not the wise teachers who first realize that they are in need of eye surgery by God. The true prophet, Yochanan, the one greater than a prophet is like a little child and asks a little child's humble question. Those who are wise and know their orthodox theology and would never sound like an ignorant child or a heretic would not ask the prophet's question.
Acts 2:36: Therefore let all the house of Israel know assuredly, that God has made that same Yehoshua, whom you have executed, both Adonai and Mashiach.
Acts 4:11: This is the stone which was set aside by you builders, which now has become the cornerstone.
12: And there is salvation in no other person: for there is no other name under heaven given among the human race by which we must be saved.
This alludes to the eternal relationship of God and His Word but is not immediately about this. The Word become flesh and lived among us. This is the testimony of Holy Scripture. It is a man who is made Lord/Adonai of heaven and earth in being raised from the dead and thereby made the Anointed one of the God of Israel, the King Mashiach of his people Israel. It is in this that the revelation of all things for salvation is given to us.
Acts 2:36 is not simply stating that Yehoshua is now being revealed as who he really is, as if his humanity were a disguise. Since the time when these Scriptures were written it has become possible for these things to be considered directly by the natural mind. When anyone reads these words in Acts and jumps to the idea that Yehoshua is Lord because he is the eternal Son of God they have effectively blocked the conversion of their mind from the natural understanding to the revelation of God and of all things brought in the Word himself. If the Son of God was knowable by the natural mind he would not have needed to become flesh and live among us. He would not have needed to make an atonement for Israel and be raised from the dead. The Holy Scripture has no argument with those who deduce from it by the power of the natural mind that he is the Son of God and that there is an eternal relationship between God and His Word. The Holy Scripture differs with the natural mind in the way it states this and therefore in the way this is made known, in other words, what it means to say this.
Acts 2:36 begins, "Therefore…: This "therefore" can be understood to say in effect, "Do not imagine that you can understand the relationship between the Father and the Son by your natural mind or in any way except through this Good News of Israel and Her Messiah. Do not imagine that you can understand the relationship between the Creator and His creation in any way except through this Good News of Israel and Her Messiah." It is clear, just as in 4:11, that Peter/Kefa is addressing the leaders of Israel and the nation corporately. He is telling them their Good News. John/Yochanan records Yehoshua speaking about this very thing, saying, John 5:19: "Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise." This is the true and only principle of revelation. Yehoshua taught how this principle would be made clear in the Good News of Israel through him: John 8:28: "When you have lifted up the Son of Adam, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me." It is not our natural mind that knows these things but the mind given to us through regeneration by the Holy Spirit, who comes to us by virtue of the death, resurrection and concealment in Heaven of a unique human being, Yehoshua, the Lord/Adonai and Mashiach of Israel. In order to come to the great high level of knowledge of the relationship of the Father and the Son we have our knowledge humbled to the lowest level of our own death and regeneration through him. Because of this we have that word in 1st Corinthians 12:3, "No one can say that Yehoshua is Lord/Adonai except by the Holy Spirit."
All of this teaching, this truth and this reality was foretold by prophecy in Israel, as it is written: "
As one cannot say that their knowledge of the Good News is certain and complete unless it is according to the Torah, so one cannot say that their knowledge of the Torah is certain and complete unless it is according to the Good News. This is Yehoshua's message to the teachers of the Torah. This is the message of Matthew 11:27: "All things are delivered unto me by my Father: and no one knows the Son, but the Father; neither does anyone know the Father, except the Son, and anyone to whom the Son will reveal Him."
Matthew 11:30
The light burden of light... The light burden is only to listen to Jesus/Yehoshua without bias...
Tuesday, August 10, 2010
Link > Chapter 7 with Commentary and Notes
Matthew 7 ˙Commentary and Notes
INTRODUCTION TO CHAPTER 7: ONE HAVING AUTHORITY
"In that day one will say to me, Lord, Lord…" What scribe could ever think to say this? Who but one who knew himself to be the Messiah and the Messiah to be the Word of God could think to say this? Now then, if those to whom he spoke did not know that he was the Messiah - and would be made by God to be the King Messiah in Jerusalem- in what way would they understand this saying? Might one such as Moses say this? Were some taught to understand the place in Israel of the soul of the great Tzaddik? Would this teaching give them understanding of this saying of Yehoshua?
Here in this saying, Yehoshua clearly says that his words and his teachings have the force of the Torah of Moses, for in order to enter into the eternal Kingdom of the God of Israel one must be accounted as a doer of the word of God given through Moses. Here Yehoshua is saying that only those who do his words, also, will enter into the Kingdom of his Father, the God of Israel.
See Also On Matthew chapters 7&8:
INTRODUCTION TO CHAPTER 7: ONE HAVING AUTHORITY
"In that day one will say to me, Lord, Lord…" What scribe could ever think to say this? Who but one who knew himself to be the Messiah and the Messiah to be the Word of God could think to say this? Now then, if those to whom he spoke did not know that he was the Messiah - and would be made by God to be the King Messiah in Jerusalem- in what way would they understand this saying? Might one such as Moses say this? Were some taught to understand the place in Israel of the soul of the great Tzaddik? Would this teaching give them understanding of this saying of Yehoshua?
Here in this saying, Yehoshua clearly says that his words and his teachings have the force of the Torah of Moses, for in order to enter into the eternal Kingdom of the God of Israel one must be accounted as a doer of the word of God given through Moses. Here Yehoshua is saying that only those who do his words, also, will enter into the Kingdom of his Father, the God of Israel.
Link > Matthew Chapter 6 ˙Commentary and Notes
Matthew 6 ˙
Commentary and Notes
SUMMARY OVERVIEW OF OBSERVATIONS FOR MATTHEW 6
Perfecting the very best lines of the teaching of the Pharisees, Yehoshua gives instruction concerning the intention of the heart in performance of the commandments of the Torah. Today the teaching that there is a need for kavunah, devotion of the heart, in the performance of the mitzvot is well established in Judaism. However, Yehoshua's teaching concerning the need for the singularity of the eye, of the heart, of a Godly mind in viewing the world, leads directly toward an understanding of the Torah that leads directly to faith in him and his death and resurrection for Israel.
If a child is born with a critical disease even great medical attention may not save it. So it is with the life of each mitzvah. It must be born from a pure heart. While an Israelite must always seek to obey the commandments of God, Yehoshua is teaching that no matter how perfect that obedience may be outwardly it must always, from the very beginning, be perfect inwardly also. For this to be so, one must come always first to true repentance. How is true obedience possible then, when the heart is truly its own worst enemy? For it is not possible to perfect repentance for one's own sake but only for all Israel's sake. And this must be done with understanding, so that it may be done for all Humanity's sake, or else it will not be done ultimately for God's sake. But because the heart has already become needy and self-centred through sin, even when one attempts to repent it becomes necessary to deal endlessly with the challenge of correcting and perfecting one's own self from beginning with self-interest.
There ends up being no way out of the trap of hypocrisy. The only escape is to call upon the name of the Lord, to cry out to him for salvation, to repent through faith in his rectification of Humanity and his kavunah, his pure heart intention of doing all for the sake of God. For his heart is not moved at all for the sake of his own need, nor even primarily on account of his compassion for the need of the human race, but is moved purely for the sake of his Father's will. This is the true meaning of our need for regeneration, it is our need to be attached to the Redeemer of Israel, as a branch is attached to the vine.
It is the nation of Israel, his nation which he will redeem with his own blood, that Yehoshua instructs to seek first the kingdom of God, to not be like the heathen, that is to say, all nations other than Israel. And how then will the heathen be saved? What salvation will they find? How clearly it should be seen that there is no other salvation to find than the salvation that is in the Vine of Israel, the Vine to which the branches must cling in order to find perfect repentance, and perfect purity of heart in the performance of the mitzvot of God. And if the heathen seek also to cling to this Vine and to the branches, how they will magnify this great salvation! But if they seek to push the branches of Israel aside and take their place, how they will seem to nullify and conceal the glorious salvation that God would openly display!
Saturday, August 7, 2010
Link > Matthew Chapter 1 ˙Commentary and Notes Introduction Short Version
Commentary and Notes
We begin with the three sections of 14 generations. What is the significance of this?
First, the section of the fourteen generations of Adam is defined as Israel. To see this we will compare this genealogy in Matthew with the one given in Luke, then we will explain this. Next the second section of the fourteen generations of Israel is defined as Israel in preparation for the Son of Adam. This is until the exile into Babylon. Then the third section of fourteen generations Israel is defined as Israel being brought to Mashiach and presented to Mashiach to become the bride of Mashiach as the Last Adam.
In summary, the three periods are:
1) Adam defined as now being comprehended in the nation of Israel.
2) Israel is given the definition of being a nation in preparation for Mashiach.
3) Israel is given the definition of being a nation being presented to Mashiach.
Daniel's prayer is altogether based on the prayer of Moshe for Israel, that God, having brought Israel out of Egypt, would not destroy Israel and replace Israel with another people, for the sake of God's own name. Replacement theology implies a final rejection of Moses prayer and therefore also here of Daniel's prayer. It interprets the 70 weeks as indicating a setting aside of Israel in one degree or another without recognizing that this is actually an interpretation that would constitute a negative reply to Daniel's prayer.
Insofar as the 70 weeks might be understood as indicating 490 years, relating this to the three groups of 14 generations set out in Mashiach's genealogy by Matthew, the correspondence is in that on the first level all is about the atonement in Mashiach's death and resurrection. On the next level this whole period is, as it were, unfolded again and is seen with a different lens, representing the period from Mashiach until All Israel is saved. The second level would involve an interpretation that followed the complete repentance and rectification of Israel. In the sense of the first level the interpretation of the 70 weeks the interpretation would follow the most complete propitiatory meaning of Daniel 9:24: "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy." All of this would be understood to be referring to the work of Mashiach and the preparation of Israel for this work - which must be seen in this light to have begun with the calling of Abraham, God's word as given to Abraham and his seed and with the covenant made with Abraham which constituted Israel as Israel in preparation for the redemption. This interpretation has not occurred to Christian theologians because they have not begun with the recognition that Mashiach did in fact make atonement for Israel corporately.
It is clear that the 70 weeks represents a symbolic number or symbolic way of designating a period. It is more a spiritual period of time than a period as measured in this world, although there is a hidden correspondence between the spiritual measure and the natural measure. If it is said that 490 years is a variety of this same number and specifies the time from the Babylonian captivity until Mashiach then it is a form of this number which refers to it at its most condensed state. From this state it must be understood to be expanded to comprehend the whole time from Abraham to Mashiach. This is the full period of the 42 generations. It is when this same period is "spiritually doubled" that the 70 weeks are understood to extend to the end of days. Thus, rightly understood, there is not a conflict between the historical and the future interpretation of the prophecy.
Daniel's prayer is altogether based on the prayer of Moshe for Israel, that God, having brought Israel out of Egypt, would not destroy Israel and replace Israel with another people, for the sake of God's own name. Replacement theology implies a final rejection of Moses prayer and therefore also here of Daniel's prayer. It interprets the 70 weeks as indicating a setting aside of Israel in one degree or another without recognizing that this is actually an interpretation that would constitute a negative reply to Daniel's prayer.
Insofar as the 70 weeks might be understood as indicating 490 years, relating this to the three groups of 14 generations set out in Mashiach's genealogy by Matthew, the correspondence is in that on the first level all is about the atonement in Mashiach's death and resurrection. On the next level this whole period is, as it were, unfolded again and is seen with a different lens, representing the period from Mashiach until All Israel is saved. The second level would involve an interpretation that followed the complete repentance and rectification of Israel. In the sense of the first level the interpretation of the 70 weeks the interpretation would follow the most complete propitiatory meaning of Daniel 9:24: "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy." All of this would be understood to be referring to the work of Mashiach and the preparation of Israel for this work - which must be seen in this light to have begun with the calling of Abraham, God's word as given to Abraham and his seed and with the covenant made with Abraham which constituted Israel as Israel in preparation for the redemption. This interpretation has not occurred to Christian theologians because they have not begun with the recognition that Mashiach did in fact make atonement for Israel corporately.
It is clear that the 70 weeks represents a symbolic number or symbolic way of designating a period. It is more a spiritual period of time than a period as measured in this world, although there is a hidden correspondence between the spiritual measure and the natural measure. If it is said that 490 years is a variety of this same number and specifies the time from the Babylonian captivity until Mashiach then it is a form of this number which refers to it at its most condensed state. From this state it must be understood to be expanded to comprehend the whole time from Abraham to Mashiach. This is the full period of the 42 generations. It is when this same period is "spiritually doubled" that the 70 weeks are understood to extend to the end of days. Thus, rightly understood, there is not a conflict between the historical and the future interpretation of the prophecy.
Link > Introduction < 1:18-24 > Mary As Israel
Link> Matthew Chapter 1 ˙Commentary and Notes Introduction Long Version
Friday, August 6, 2010
Link > Luke Chapter 3:21-38
Link> Matthew Chapter 1 ˙Commentary and Notes
LUKE'S GENEALOGY OF YEHOSHUA
Luke 3:21: Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
Luke 3:22: And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
Luke 3:23: And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
Luke 3:24: Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
Luke 3:25: Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
Luke 3:26: Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
Luke 3:27: Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
Luke 3:28: Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
Luke 3:29: Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
Luke 3:30: Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
Luke 3:31: Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
Luke 3:32: Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
Luke 3:33: Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
Luke 3:34: Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
Luke 3:35: Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
Luke 3:36: Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
Luke 3:37: Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
Luke 3:38: Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Thursday, August 5, 2010
Link> Matthew Chapter 9 ˙Commentary and Notes
"Then John's disciples came and asked him, 'How is it that we and the Pharisees fast often, but your disciples do not fast?"
Yehoshua's following is seen as what in our language today would be called an Orthodox following. Those of the school of Yochanan (John) understand Yehoshua to be a prophet and wonder why he is not following the way of the Pharisees with regard to the practice of fasting, as they themselves do. This practice was to fast on all occasions which called for fasting without exception. What prophetic significance, they wondered, did it have that Yehoshua's disciples were not being taught to do this?
The prophet Zechariah (8:19), had foretold a time when certain fasts in Israel would be turned into holidays of joy. Did the practice of Yehoshua's followers prophetically indicate the soon coming fulfillment of this prophecy from Zechariah? Note how Yehoshua's reply would constitute a Yes and No answer to this question. From here is the teaching on the old and the new wineskins. For, as in Zechariah 8, this "No and Yes" time is the time of the Great Conversion.
That time to which Zechariah referred was the time of the restoration of the Temple. For had all the tribes of Israel been restored to worship in one House of Prayer in the building of the second Temple, that Temple would have signified a restoration that merited the joy of celebration in the place of the fasts that had been instituted based upon the destruction of the Temple. However this was not to occur.
Therefore the second Temple represented a Yes and a No in the manner that Yehoshua's presence with his disciples would represent a Yes and a No. No they would not fast while the Bridegroom was present with them. Yes they would fast again when he was taken from them. No they would not fast once he was returned to them again. Then it would be that the fullness of the prophecy was come and there would be joy and celebration come upon Israel.
With respect to the "old wine" one would fast, but with respect to the "new wine" one would not fast. These parables are parables concerning the position of Israel with respect to the first Adam and with respect to the last Adam, that is to say Messiah, the Son of Adam. With respect to the first Adam there is promise, chastisement and preparation for re-creation. With respect to the Son of Adam there is divine matrimony, celebration and a new creation of the redeemed Adam as represented by redeemed Israel.
When this is understood it can be seen that what is being discussed at a deeper level is the meaning of the seventy years of Jeremiah's prophecy concerning the desolation of Jerusalem and how it is to be understood in terms of the 70 'weeks' revealed to Daniel. "In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem," Daniel 9:2. See the introductory comments to these Mellow Wolf Matthew Files.
Yehoshua's following is seen as what in our language today would be called an Orthodox following. Those of the school of Yochanan (John) understand Yehoshua to be a prophet and wonder why he is not following the way of the Pharisees with regard to the practice of fasting, as they themselves do. This practice was to fast on all occasions which called for fasting without exception. What prophetic significance, they wondered, did it have that Yehoshua's disciples were not being taught to do this?
The prophet Zechariah (8:19), had foretold a time when certain fasts in Israel would be turned into holidays of joy. Did the practice of Yehoshua's followers prophetically indicate the soon coming fulfillment of this prophecy from Zechariah? Note how Yehoshua's reply would constitute a Yes and No answer to this question. From here is the teaching on the old and the new wineskins. For, as in Zechariah 8, this "No and Yes" time is the time of the Great Conversion.
That time to which Zechariah referred was the time of the restoration of the Temple. For had all the tribes of Israel been restored to worship in one House of Prayer in the building of the second Temple, that Temple would have signified a restoration that merited the joy of celebration in the place of the fasts that had been instituted based upon the destruction of the Temple. However this was not to occur.
Therefore the second Temple represented a Yes and a No in the manner that Yehoshua's presence with his disciples would represent a Yes and a No. No they would not fast while the Bridegroom was present with them. Yes they would fast again when he was taken from them. No they would not fast once he was returned to them again. Then it would be that the fullness of the prophecy was come and there would be joy and celebration come upon Israel.
With respect to the "old wine" one would fast, but with respect to the "new wine" one would not fast. These parables are parables concerning the position of Israel with respect to the first Adam and with respect to the last Adam, that is to say Messiah, the Son of Adam. With respect to the first Adam there is promise, chastisement and preparation for re-creation. With respect to the Son of Adam there is divine matrimony, celebration and a new creation of the redeemed Adam as represented by redeemed Israel.
When this is understood it can be seen that what is being discussed at a deeper level is the meaning of the seventy years of Jeremiah's prophecy concerning the desolation of Jerusalem and how it is to be understood in terms of the 70 'weeks' revealed to Daniel. "In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem," Daniel 9:2. See the introductory comments to these Mellow Wolf Matthew Files.
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