The Sign of the Prophet Jonah
Matthew 12: 38-41

The sign of the prophet Jonah DIG: Why do you think the Pharisees wanted to see a miracle? How does Jesus feel about this generation? Why? What is the sign of Jonah? How is Yeshua greater than Jonah? How might the Pharisees have interpreted this?

REFLECT: Have you ever asked God for a sign? Is it biblical? Is there a difference between confirmation from ADONAI and a sign? Where do we get confirmation from?

After hearing Christ’s words of rebuke and judgment for blaspheming the Holy Spirit, some of the Pharisees and Torah-teachers (to see link click Co – Jesus Forgives and Heals a Paralyzed Man) tried to retake the offensive by saying: Teacher, we want to see a sign from You (Mt 12:38). That they answered His sharp denunciation by asking Him a superficially respectful question indicated that they were biting their tongues were determined to give the impression of civility until determining the best time to attack Him.

The Rabbi from Galilee categorically refused to grant them a sign, but directed them back to two incidents in the TaNaKh. The first incident is the account of the prophet Jonah who was raised from the dead after being swallowed by a whale (see my commentary on Jonah Ar – The LORD Prepared a Great Whale to Swallow Jonah). The second incident that Jesus referred to concerns Solomon (see Ep – The Queen of the South will Rise with This Generation and Condemn It). Jesus was greater than Jonah and greater than Solomon. The queen of Sheba heard of Solomon and traveled from the ends of the earth to hear his wisdom. Conversely, Messiah had come from heaven, and yet the Pharisees and Torah-teachers would not listen to Him.669

The Pharisees and Torah-teachers did not consider anyone outside of their own party to be qualified to teach them anything. So, when they addressed Yeshua as teacher, their response was both sarcastic and hypocritical. It was sarcastic because they considered the Nazarene to be a heretic and blasphemer, and merely looked for a way to expose Him as a false teacher. It was hypocritical because they mocked Him in front of the crowd.

The kind of sign they wanted was not specified, but it must have been a whopper, probably something on a worldwide magnitude. The miracle-working Rabbi had already performed three messianic miracles (see my commentary on Isaiah Gl – The Three Messianic Miracles). But, they wanted more on an even greater scale.

The rabbis teach that a rabbi named Eliezar was challenged about his authority to teach. To prove his qualifications, he is said to have made a locust tree move 300 cubits and a stream of water flow backwards. When he caused the wall of a building to lean forward, it was returned upright only by the bidding of another rabbi. Finally, Eliezar cried out, “If the Torah is as I teach, let it be proved from heaven.” At that time (as the story goes), a voice came out of the sky saying, “What have you to do with Rabbi Eliezar? The instruction is as he teaches.”

It was not that the Pharisees and Torah-teachers really expected Yeshua to perform any such sign because their very purpose was to prove He could not do such a thing and thereby to discredit Him in the eyes of the people. Even though no prophecy in the TaNaKh ever foresaw that the Meshiach would perform a sign on the magnitude they demanded, the Jewish leaders gave the impression to the people that it did.⁶⁷⁰

The maverick Rabbi responded to their sarcastic challenge by first declaring that the very fact that they were asking for a sign reflected the evil expectations of their wicked and adulterous generation (Mt 12:39a). Their flawed acceptance of the Oral Law (see Ei – The Oral Law), led them into a superficial, self-righteous, and legalistic belief system. The Great Sanhedrin (see Lg – The Great Sanhedrin) had led the nation astray.

Consequently, Jesus said that no such sign would be given (Matthew 19:39b). It wasn’t possible for Christ to perform the kind of miracle that the Pharisees and Torah-teachers wanted – not because He didn’t have the power to do so, but because it was totally contrary to ADONAI’S nature and plan. God was not, and is not, in the business of satisfying the whims of wicked people who have no relationship with Him.

Nevertheless, the Lord declared that another kind of sign would be given: the sign of the prophet Jonah. Yeshua had already changed His policy regarding signs (see En – Four Drastic Changes in Christ’s Ministry). So, as a result of this new policy, He now said: For as Jonah was three days and three nights in the belly of a whale (see my commentary on Jonah At – Jonah’s Prayer), so the Son of Man will be three days and three nights in the heart of the earth (Matthew 12:39c-40). God brought Jonah out of darkness and death into the light and life. Jonah’s experience was a snapshot of the coming burial and resurrection of Jesus. The religious leaders from Jerusalem would not understand the illustration, but, those of faith would.

Continuing with His illustration from the life of Jonah, Christ contrasted the response of the pagan Ninevites to Jonah’s message with the response of the Pharisees and Torah-teachers to His. In one of His most biting rebukes, the Nazarene told the self righteous Jewish leaders, who thought they were the cream of the crop of God’s people, that the men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here (Mattityahu 12:41).

Despite Jonah’s reluctance to preach God’s message to the evil and idolatrous Assyrians of Nineveh, when the prophet finally began to preach, Ha’Shem produced an unparalleled response: The Ninevites believed God. A fast was proclaimed, and all of them, from the greatest to the least, put on sackcloth. When Jonah’s warning reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. Covering oneself with sackcloth and sitting in the dust was their way of showing genuine sorrow and repentance for sin. When God saw what they did and how they turned from their evil ways, He relented and did not bring on them the destruction He had threatened (Jonah 3:5-10).

The men of Nineveh were not only Gentiles, and had no part of YHVH’s covenant or Torah, but were especially evil and cruel, even by pagan standards. They did not know ADONAI or His will, however, they were redeemed by their sincere repentance, and spared destruction as proclaimed by the prophet’s harsh message: Forty more days and Nineveh will be overthrown (Jonah 3:4). Jonah performed no miracles and gave no promise of deliverance; however, on the basis of his brief message of destruction the people of Nineveh threw themselves on the mercy of the LORD and were saved.

Isra’el, on the other hand, was the chosen covenant people of God, privileged to have been given His Torah, His promises, His protection, and His special blessings in ways too numerous to list. Yet her people would not repent and turn from their sin even when ADONAI’s own Son, something greater than Jonah, preached to them in gentle humility and gracious love, performed three messianic miracles, and offered God’s gracious forgiveness and eternal life with Him in heaven. Nevertheless, His chosen people chose to turn their backs on Him. And for that they would stand under the condemnation of former pagans at the judgment (see my commentary on Revelation Fo – The Great White Throne Judgment).

The word sign is used many times in the TaNaKh; Isaiah uses it 11 of those times. When we look at all these passages we see that it is used three different ways. First, it is used in the sense of heavenly bodies; the stars are used for navigation (Genesis 1:14). Secondly, it is used in the sense of positive proof. Not the miraculous, but merely positive proof. Here God speaking to Moses says: I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain (Exodus 3:12). Now that in and of itself is no miracle, but it did serve as a sense of positive proof. Thirdly, it is also used in the sense of the miraculous (Exodus 4:6-9). Several people were associated with a sign in the TaNaKh.

Abraham sent Eliezar to find a bride for his son Isaac from among his people. How would his chief servant know the right one? Abraham had put all his faith in the LORD, and his servant did also as he prayed with urgency: O ADONAI, God of my master Abraham, give me success today, and show kindness to my master Abraham. See, I am standing besides this spring, and the daughters of the townspeople are coming out to draw water. Because of the custom of hospitality toward strangers, he knew that almost any woman would agree to give him a drink of water. But, what if she would voluntarily offer to water his ten thirsty camels? He decided to ask for a specific sign.

Eliezar thought: May it be that when I say to her: Please let down your jar that I may have a drink, she will say: Drink, and I’ll water your camels, too. Her willingness to go the extra mile and offer to water ten camels also, would say a lot about her character, for camels guzzle huge amounts of water. So he continued to pray: Let her be the one You have chosen for your servant Isaac. The chief servant realized this bride was foreordained. By this sign I will know that You have shown kindness to my master (see my commentary on Genesis Fy – God of My Master Abraham, Give Me Success Today).

The servant did what Gideon would do a thousand years later, put out a fleece. It worked for him, but, don’t try this at home! This is not the best way for God’s people to determine His will, because the conditions we lay down for the LORD to meet might not be in His will. Here it did, but we might be walking by sight and not by faith, and we may end up tempting God. If we try to put ADONAI on a leash and call Him to heel, we will be sadly disappointed. Unlike the bold prayers of the Psalmists who call on God to be God, to put out a fleece can be manipulative because we get the feeling that we are calling the shots. The fact the LORD sometimes condescends and accommodates our weaknesses and ignorance is a demonstration of His grace, not a license to play God. He is not obligated to respond to our whims. We don’t have the big picture. He does.

Gideon’s apparent lack of faith in seeking a miraculous sign from God seems strange for a man who is listed in the hall of faith (Hebrews 11:32). In fact, Gideon already had a sign from ADONAI at the time of his commission (Judges 6:17 and 21). It is important to note that Gideon was not using the fleece to discover God’s will, for he already knew from divine revelation what the LORD wanted him to do (Judges 6:14). The sign related to a confirmation, or assurance, of His presence or empowerment for the task at hand. God acquiesced to Gideon’s weak faith and saturated the wool fleece with dew, so much that Gideon wrung out . . . a bowlful of water. Perhaps Gideon had second thoughts about the uniqueness of his confirmation, so he requested the opposite. That night God did so. Only the fleece was dry and the ground all around was covered with dew (Judges 6:36-40). Thus reassured, Gideon continued with his assignment.⁶⁷¹

As a means of strengthening his faith, the prophet Isaiah spoke to king Ahaz, saying: Ask the LORD your God for a sign. It would be a demonstrable miracle that would confirm God’s spoken word. The king could choose any miracle his heart desired, whether in the deepest depths or in the highest heights (Isaiah 7:10-11). The way the word sign is used here, the context of the sign was to produce faith in Ahaz (and from what we know of Ahaz that would take a miracle). But, Ahaz did not want such a sign. Why? Because he was going to trust both his and his nation’s fate to Assyria. Any sign provided by Isaiah would only be an embarrassment to him, so he attempted to avoid the dilemma with an appeal to piety (see my commentary on Isaiah Ca – Ask the LORD your God for a Sign).

Hezekiah had asked for a sign when Isaiah prophesied of his recovery and fifteen additional years of life. The prophet gave him the sign he asked for by causing the shadow cast by the sun to go backwards ten steps instead of forwards (see my commentary on Isaiah Gy – Hezekiah Became Ill and was at the Point of Death).

A problem with asking for a sign or setting out a fleece is that it does not take into account that our situation is really not comparable to those in the TaNaKh. As believers, we have two powerful tools for confirmation and assurance in our lives that they lacked. First, we have the complete Word of God that we know is God-breathed and useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work (Second Timothy 3:16-17). ADONAI has assured us that His Word is all we need to be thoroughly equipped for anything and everything in life.

Secondly, we have the Ruach Ha’Kodesh, who is God Himself, residing in our hearts to guide, direct and encourage us. Prior to the Feast of Weeks and the birth of the Church, the righteous of the TaNaKh had God’s Word and was directed by His providential hand. But, now we have His completed Scriptures and His indwelling Presence in our hearts.

Rather than seeking signs or putting out fleeces, we should be content to know God’s will for us in every situation. Rabbi Sha’ul gives us three scriptures to guide us in this regard. First: Let the Word of Messiah, in all its richness, live in you, as you teach and counsel each other in all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude to God in your hearts (Colossians 3:16).

Secondly: Always be joyful. Pray regularly. In everything give thanks, for this is what God wants from you who are united with the Messiah Yeshua (First Thessalonians 5:16-18).

Thirdly: And whatever you do or say, do in the name of the Lord Yeshua, giving thanks through Him to God the Father (Colossians 3:17).

If these things characterize our lives, and with godly counseling from mature believers, the decisions we make will be in accordance with God’s will. He will bless us immeasurably with His peace and assurance, and there will be no need to ask for a sign or put out a fleece.

Four Drastic Changes in Christ’s Ministry

At this point the ministry of Jesus changed dramatically in four major areas. These four changes can only be understood in light of the official rejection of Christ as the Messiah in response to the second messianic miracle. The first change concerned the purpose of His miracles. Before His rejection, their purpose was to authenticate His messiahship, but, after His rejection they were only for the training of His twelve talmidim. So, the emphasis changed from the nation to the apostles.

The second change concerned the people for whom He performed the miracles. Before His rejection Jesus performed miracles for the benefit of the masses and did not ask for a demonstration of faith, but after, He only performed miracles on the basis of individual need and a demonstration of faith. So the emphasis changed from the multitudes without faith, to individuals with faith.

The third change concerned the message that He and the Twelve gave. Before His rejection Christ and His apostles traveled all over Isra’el proclaiming Yeshua as the Messiah. When Jesus would perform miracles He would say, “Go and tell what God has done for you.” But, after His rejection He instituted a policy of silence. Then He would say, “Do not tell anyone.” The Great Commission in Mattityahu 28:16-20 would rescind that policy of silence. But before that, the emphasis changed from “Tell all,” to “Tell none.”

The fourth change concerned His method of teaching. Before His rejection Christ taught the masses in language they could understand, but after, He would only teach in parables. The very day that Jesus was rejected He began to speak to them in parables (Matthew 13:1-3, 34-35; Mark 4:34). It is impossible to understand why His ministry changed in these four areas unless we first understand how critical the official rejection by the Sanhedrin was (to see link click Eh – Jesus is Officially Rejected by the Sanhedrin). The rejection of His messiahship on the grounds of demon possession was a direct response to the second messianic miracle (see Ek – The Second Messianic Miracle: It is Only by Beelzebub, the Prince of Demons, That This Fellow Drives Out Demons). Therefore, sufficient light had been given to them. The Pharisees and Isra’el had rejected the light and no more would be given. So the emphasis changed from clear teaching to parabolic teaching.⁶⁶⁸

The same day of His rejection by the Pharisees and the nation of Isra’el, Jesus went out of the house and sat by the Sea of Galilee. Such large crowds gathered around Him that He got into a boat and sat in it, while all the people stood on the shore. Then He began to teach them in parables (Mattityahu 13:1-3a).

Some time later, the disciples came to Jesus and asked: Why do You speak to the people in parables (Matthew 13:10)? The Lord gave them three reasons.

First, for the twelve apostles, the purpose of the parables was to illustrate spiritual truth. Jesus replied: Because the knowledge of the secrets of the kingdom of heaven has been given to you (Matthew 13:11a).

Secondly, they were to hide the truth from unbelievers. By that time sufficient light had been given to respond correctly in faith. But, lacking faith, they responded incorrectly by rejecting His messianic claims. So, no further light would be given to them (Matthew 13:11b). After His first parable Jesus said: He who has ears, let him hear (Mattityahu 13:9). Believers would have spiritual ears to hear and understand the parables. But unbelievers were blinded from the truth and lacked the spiritual ears to hear.

Thirdly, the parables were given to fulfill prophecy in the TaNaKh (see my commentary on Isaiah Bs – Who Shall I Send? And Who Will Go For Us?).

Whoever Blasphemes Against the Holy Spirit
Will Never Be Forgiven
Matthew 12:30-37 and Mark 3:28-30

Whoever blasphemes against the Holy Spirit will never be forgiven DIG: What is meant by blasphemy against the Ruach? What is the context here? How did the Pharisees commit that sin? Since forgiveness must be asked for, why is it impossible for this sin to be forgiven? Are people sent to hell because of their sins? What are the two aspects of blasphemy against the Holy Spirit? What does that mean to Jesus’ generation? Can it be committed today?

REFLECT: What real difference does Christ’s power make in your daily struggles against evil? In your freedom to be honest with God? In the way you talk to others? We need to be aware of pride and self-righteousness, but, do you need to worry that you are committing some sin that cannot be forgiven?

After being rejected by the Sanhedrin on the basis of demon possession (to see link click Ek – It is only by Beelzebub, the Prince of Demons, that This Fellow Drives Out Demons), Jesus made it clear to the Pharisees that there is no neutral ground as far as having a relationship with Him is concerned. Few passages have been more misinterpreted and misunderstood than these. But, because of the consequences of misunderstanding them, it is critical that we understand them correctly. Blasphemy against the Ruach has two applications.

First, Jesus pronounced a special divine judgment upon that specific generation of Isra’el for being guilty of the very unique sin of rejecting Him as the Messiah. The unpardonable sin is blasphemy against, or rejection of, the Holy Spirit. Because it was unpardonable, judgment was then set against that generation. Its judgment would come forty years later in 70 AD with the physical destruction of Jerusalem and the Temple.

There are four ramifications of this judgment. First, at that time it was a national sin, not an individual sin. Individual members of that generation could and did escape the judgment. Secondly, it was a sin that was unique to the specific generation of Jews that rejected Christ and cannot be applied to any other generation of Jews. Watch for the phrase this generation. It occurs over and over again. Thirdly, it was not a sin that some other generation could commit. Jesus is not currently physically present offering Himself as any other nation’s Messiah. Fourthly, because this offer was rejected it was rescinded. That generation missed out on seeing the messianic Kingdom established in their day, but, it will be offered to another Jewish generation that will accept it. This will be the Jewish generation of the Great Tribulation (see my commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ).

Jesus issued a somber warning of judgment to His own generation: Whoever is not with Me is against Me, and whoever does not gather with Me scatters away from Me (Matthew 12:30). There are only two possible relationships with Christ, and therefore with God. You are either with Him or against Him. There is no middle ground. Black or white. Precious adopted child or banishment to hell forever. It’s like being a little bit pregnant. You can’t. You’re either pregnant or you’re not. There are only two kinds of spiritual food. There’s only angel’s food or devil’s food – and if you aren’t eating one, you’re eating the other! It is impossible to accept Yeshua as merely a kind man, a good teacher, a great man of God if you will, and nothing more. At His death, He proved that He was God’s Son, having authority over disease, sin, demons, the world, and Satan.

The apostles had a hard time understanding that their Master was, indeed, the Son of God. He ate, drank, slept and became fatigued just like they did. Beyond that, many of His actions didn’t seem to be godlike. The Nazarene continually humbled Himself and served others. He took no earthly glory for Himself, and when others tried to force it upon Him, the miracle-working Rabbi refused to receive it – as when the crowd wanted to make Him king after He dramatically fed the 5,000 (see Fo – Jesus Rejects the Idea of a Political Messiah). It was even more difficult for those outside Messiah’s inner circle to appreciate His deity. Even when He performed His greatest miracles, He did so without pomp or dazzle. Yeshua did not always look or act even like a human lord, let alone like the divine Lord.

Secondly, Yeshua warns people today that if they deliberately keep on sinning after the Ruach has made His truth known to them, then there is no sacrifice for sin left. And so I tell you, people can be forgiven all their sins and every slander they utter; even if they speak a word against the Son of Man (Matthew 12:31a; Mark 3:28). Sin here represents the full gamut of immoral and ungodly thoughts and actions. Son of Man designates the Lord’s humanity. The lost may have a faulty perception that may not allow them to see Christ’s deity. If they come to that conclusion based on a faulty assumption and speak against the Deliverer in His humanness, such a word against the Son of Man can be forgiven if, after gaining fuller light, they then believe in the truth of His deity. In fact, many who denied and rejected the Lord of Life before the cross later saw the truth of who He was and asked forgiveness and were saved.

But, whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin. He said this because they were saying “He has an impure spirit” (Matthew 12:31b; Mark 3:29-30). Blasphemy is a conscious decision to reject the Holy Spirit who testifies that Jesus is the Savior of Sinners. This is not an ignorant rejection, or a rejection based on a faulty perception. No, this is the refusal to bend the knee and confess that Jesus Christ is Lord (Philippians 2:10-11) in the face of every possible evidence of Yeshua’s messiahship and deity. They say no. There is never enough evidence for unbelief. They will never be forgiven because they are unwilling to walk down the path that leads to pardon. For the thief, the adulterer, and the murderer there is hope. The Good News may cause them to cry out: Oh God, have mercy on me, a sinner (Luke 18:13). But, when someone has become hardened to the point where they make up their mind to ignore the Spirit, they place themselves on the road that leads to hell.⁶⁶⁴ If we keep on sinning after we have received the knowledge of truth, no sacrifice for sins is left, but only a fearful expectation of judgment and raging fire that will consume the enemies of God. It is a fearful thing to fall into the hands of the living God (Hebrews 10:26-27, 31).

Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven either in this age or in the age to come (Matthew 12:32). Yeshua emphasized the importance of our words with regard to the teaching of the Ruach ha-Kodesh about the Meshiach. Is Jesus really King Messiah sent from the Father, or is He a false teacher representing the kingdom of the Adversary? It is by our words regarding this work of the Spirit that we will either be acquitted or condemned. Many in our day say that Yeshua is not our Messiah. But what do you say? Or as Jesus asked the Twelve: What about you? Who do you say that I am (Matthew 16:15)? May our words and actions testify that we believe that He is our personal Lord and Savior.⁶⁶⁵

This age and the age to come are Jewish terms that apply primarily to the contrast between this life and the next rather than to successive phases of life. This age (Greek aion) means that same thing as “the world” (Greek: kosmos), thought of as an earthly reality apart from God. In Mattityahu the term is used especially in the phrase the end (or fulfillment) of the aion, which we see in Matthew 13:39-40, 24:3 and 28:20. What follows from that end of the aion is the aion to come that lies on the other side of the judgment of this age. Here, then, the consequences of the unforgivable sin apply not only to this life but also to the life to come,⁶⁶⁶ when all those who refuse to believe in Messiah will be judged at the great white throne (see my commentary on Revelation Fo – The Great White Throne Judgment).

Today the unpardonable sin is not merely unbelief, but determined unbelief. It is the refusal, after having seen all the evidence necessary, after having sufficient light to make an informed decision, to even consider believing in Messiah, they harden their hearts to the point where they exchange the truth about God for a lie (Romans 1:25a). In the face of every possible evidence that Christ died for our sins, that He was buried, that He was raised on the third day according to the Scriptures, they say no (First Corinthians 15:3b-4). And as a result of their conscious choice, God (because He will not violate mankind’s free will) cannot do anything more for them. All He could do, He did on the cross. His shed blood isn’t enough for them. Although it breaks His heart, He will honor their choice to reject Him, and as a result, they will remain eternally unforgiven.

Therefore, the key issue is light. An unbeliever who blasphemes God can be forgiven. When people reject the Lord of Life with less than full exposure to the evidence of Christ’s deity, they may yet be forgiven of that sin if they confess and repent of it. Rabbi Sha’ul confessed that even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus . . . Christ Jesus came into the world to save sinners – of whom I am the worst (First Timothy 1:13-15). Peter blasphemed Christ with curses (Mark 14:71), and was forgiven and restored (see Mn –  Jesus Reinstates Peter). And many of those who had denied and rejected the Meshiach during His earthly ministry later saw the truth of who He was and asked for forgiveness and were saved.

Even a believer can blaspheme, since any thought or word that discredits or defames the Lord’s name constitutes blasphemy. To question God’s goodness, wisdom, fairness, truthfulness, love, or faithfulness is a form of  blasphemy. All of that is forgivable by grace. Speaking to believers, John said: If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness (1 Jn 1:9). It does not give us an excuse to sin (Rom 6:1-14), but, believers are eternally secure in Christ (see Ms – The Eternal Security of the Believer). There is no sin that Jesus did not pay for when He shed His blood on the cross.

It was not surprising that immediately after Yeshua denounced the Pharisees for their unforgivable sin of rejecting Him as the Messiah, He gave a warning with a short parable to illustrate an obvious truth: You will know a persons spiritual condition by the spiritual fruit in their lives. Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of. A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him. But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your words you will be acquitted, and by your words you will be condemned (Matthew 12:33-37). Salvation and condemnation are not produced by words or deeds, but are revealed by them. They are objective, observable evidence of a person’s spiritual condition.

During World War II, an American naval force in the North Atlantic was engaged in heavy battle with enemy ships and submarines on an exceptionally dark night. Six planes took off from an aircraft carrier to search out those targets, but, while they were in the air a total blackout was ordered for the carrier in order to protect it from attack. Without light on the carrier’s deck the six planes could not possibly land and they made a radio request for the lights to be turned on just long enough for them to come in. But, because the entire aircraft carrier, with its several thousand men as well as all the other planes and equipment, would have been put in jeopardy, no lights were permitted. When the six planes ran out of fuel, they had to ditch in the freezing water and all crew members perished into eternity.

There comes a time when God turns out the lights, when further opportunity for salvation is lost forever. That is why Rabbi Sha’ul told the believers at Corinth: Now is the time of God’s favor, if you hear His voice today – now is the day of salvation (Second Corinthians 6:2b; Hebrews 3:7). The one who rejects full light can have no more light – and no more forgiveness.⁶⁶⁷  People don’t end up in hell because of their sins. Jesus Christ has already paid for all their sins at the cross. They go to hell because of their rejection of the Holy Spirit.

Every Kingdom Divided Against Itself Will Be Ruined
Matthew 12:25-29 and Mark 3:23-27

Every kingdom divided against itself will be ruined DIG: What precipitated this exchange between our Lord and the Pharisees and Torah-teachers? What four defenses did Jesus give in answer to their accusations then? What four defenses does He have today? Why did Jesus point to what the Pharisees’ followers were doing? Why was that a problem? Who is the strong man in Christ’s illustration? The thief? When will Satan ultimately get what is coming to him?

REFLECT: When are we adopted into God’s family? How does Yeshua picture Himself as more powerful than Satan? How do you think the Son of God felt having to defend Himself against the claims of the sinful, prideful Pharisees and Torah-teachers? How do you think He feels about having His named blasphemed by godless sinners of today? Are you doing your part in defending His name against satanic attacks today?

The Gospels gradually reveal more and more about whom Yeshua was and who He was not. After His second messianic miracle of healing a blind mute, Jesus was rejected as Messiah by the Sanhedrin (to see link click Lg – The Great Sanhedrin) who claimed that He was possessed by Beelzebub! They claimed: By the prince of demons He is driving out demons (see Ek – It is only by Beelzebub, the Prince of Demons that This Fellow Drives Out Demons). Although the Pharisees and the Torah-teacher’s who came down from Jerusalem were speaking to the crowd beyond the Lord’s hearing, He knew their thoughts. So Jesus called them over to Him and began to speak to them (Mark 3:22a-23). Not awed by their position, Jesus defended Himself against their satanic attacks in four specific ways:

First, the accusation could not be true because it would mean a division in Satan’s kingdom. Yeshua could not let such serious charges go unanswered. Being omniscient, He knew their thoughts and began to speak to them in parables: Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan opposes himself, he is divided against himself. How then can his kingdom stand? He will have destroyed himself and his end will have come (Matthew 12:25-26; Mark 3:23-26). Why would the Adversary want to perform a miracle by driving himself and other demons out? That would make no sense. While it is true that evil is destructive by nature, it is also true that although there is no harmony, trust, or loyalty in Satan’s kingdom, he certainly tolerates no disobedience or division. Consequently, Satan cannot be divided against himself. Out of jealousy and self-righteousness, the Pharisees had become blind to the obvious. By driving out demons and healing people, Jesus was destroying the Adversary’s kingdom, not building it.

Secondly, they themselves had long recognized that exorcism was a gift from God. Messiah showed that the Pharisees accusation was also prejudiced, revealing the corrupt, wicked bias of their cold, black hearts. It should be noted that other rabbis had also driven out demons. So, Jesus asks those religious leaders accusing Him of demon possession: Now if I drive out demons by Beelzebub, by whom do your sons drive them out? The word sons is often used as a description for disciples or followers in the TaNaKh, as sons of the prophets as used in Second Kings 2:3 NASB. Certain followers or sons of the Pharisees had driven out demons, and the Jewish historian Josephus tells us that they used many strange, exotic incantations and cultic formulas in their rituals. They would never have claimed those activities were ungodly, much less satanic. To put His opponents on the theological hot seat, Jesus suggested that the Pharisees let their exorcist followers be their judges. He said: So then, they will be your judges (Matthew 12:27; Luke 11:18-19). The implied suggestion was that they ask those followers by whose power they drove out evil spirits. If they said, “By Satan’s power,” they would condemn themselves and the Pharisees who supported them. But, if they said, “By God’s power,” they would undercut the Pharisees’ accusation against Yeshua.⁶⁶⁰ Once again the Lord had them in checkmate. Oh, how they hated that!

Thirdly, the healing of the blind mute authenticated the claim that Jesus was the Meshiach. Only the true God of Isra’el would want to build up His Kingdom in such a positive manner. But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you, or is in your midst (Matthew 12:28). If Jesus did His work by the Spirit of God, then His miracles were of God and He had to be the Messiah, the son of David, just as all the people said He was (Matthew 12:23). In one sense, Yeshua will not reign on earth until His messianic Kingdom, and after that the Eternal State (see my commentary on Revelation Fq – The Eternal State). But, in its broadest sense, Christ’s Kingdom is the sphere of His rule in any place or dispensation. He is the King wherever He may be, and those who love Him are His subjects; therefore, His Kingdom was always with Him during His earthly ministry. For God has rescued us from the domain of darkness, Rabbi Sha’ul says, and transferred us into the Kingdom of His dear Son (Colossians 1:13 CJB). All believers are adopted into His Kingdom the moment they receive the King as their Lord and Savior (see Bw – What God Does for Us at the Moment of Faith).

Fourthly, Jesus shows that He is stronger than Satan. He is invading the domain of the Adversary. The kingdom of God is breaking in taking Satan’s possessions, or lost souls away from him. Yeshua is releasing people from the devil’s power. The Pharisees were spiritually blind, for they could not see that everything the Lord said and did was opposed to Satan. Jesus used the figure of a thief who planned to rob a strong man’s house while he was there. The thief knows that unless he first ties up the strong man, he has no chance of being successful and, in fact, risks being arrested or seriously beaten up in the process. Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house (Matthew 12:29; Mk 3:27). It must, therefore, be someone stronger than Beelzebub who is able to deliver us from such demonic oppression. The deathblow to the Adversary was inflicted at the cross and will be fully realized in the future, but before that ultimate victory Messiah repeatedly demonstrates His limitless and unrestricted power to achieve His desired purposes.

Besides being a dynamic testimony in first-century Isra’el, this situation is a joyful reminder for all believers in our day. While the devil still prowls around like a roaring lion looking for someone to devour (First Peter 5:8), we are promised divine protection as we keep on the armor of God (Ephesians 6:10-18). Although we have a promised victory, we should also be wise enough to realize that the spiritual battle will last until Satan is finally thrown into the lake of burning sulfur, where the beast and the false prophet will be thrown. They will be tormented day and night forever and ever (see my commentary on Revelation Fm – Satan Will Be Released from His Prison and Deceive the Nations).⁶⁶¹

How is Yeshua Messiah defended against satanic attacks today? Once again, there are four specific ways:

First, the Spirit testifies that Jesus is the Christ. Jesus encouraged His apostles by the promise of  the Spirit’s work in the world. As the work of Yeshua was to promote the Father and not Himself, so the Ruach will witness to Jesus as the Messiah: The Spirit of Truth who goes out from the Father – He will testify about Me, and I know that His testimony about Me is true (John 5:32 and 14:26b).

Secondly, the universal Church testifies that Yeshua is the Meshiach. The Spirit is sent from the Father (John 14:26a), just as the Son was sent from the Father. Yet this mysterious work of the Ruach is not done in isolation from the Church. The talmidim were to bear witness to the facts that they came to know: And you must also testify (Yochanan 15:26b). As the Twelve witnessed, the Holy Spirit convicted, and people were saved. The same combination of human obedience to the divine command (Acts 1:8) coupled with the witness of the Ruach ha-Kodesh is needed in every generation.⁶⁶²

Thirdly, the Word of God testifies that the Lord is the Expected One. In the beginning was the Word, and the Word became flesh and made His dwelling among us. And the Word was with God, and we have seen His glory, the glory of the one and only Son. And the Word was God, who came from the Father, full of grace and truth (Yochanan 1:1 and 14).

Fourthly, and as His ambassadors, we need to testify that He is the Anointed One. We are therefore Christ’s ambassadors, as though God were making His appeal through us (Second Corinthians 5:20a). As in our day, being an ambassador in ancient times was an important and highly regarded duty. An Ambassador is both a messenger for and a representative of the one who sent him or her, and believers are messengers and representatives of the court of heaven. Though our citizenship is in heaven (Philippians 3:20), we testify that the Savior of Sinners is the Messiah, where we live as aliens and strangers (First Peter 2:11). As His representatives, we don’t have to be perfect (sometimes our halo slips), but, we do need to be aware of our responsibility to testify that if you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised Him from the dead, you will be saved” (Romans 10:9).

Lord Jesus, by Your cross, you opened the way for us to know freedom. Teach us to trust in Your victory over the devil. Empower us to live by faith in You, while waiting for the victory You have promised.⁶⁶³

It is only by Beelzebub, the Prince of Demons,
That This Fellow Drives Out Demons
The Second Messianic Miracle: Jesus Heals a Blind Mute
Matthew 12:22-24, Mark 3:20-22, Luke 11:14-15, John 7:20

It is only by Beelzebub, the prince of demons, that this fellow drives out demons DIG: When the Pharisees said, “It is only by Beelzebub, the Prince of Demons, that this fellow drives out demons,” what were they talking about? Why was Jesus’ family worried about Him? What did they think was wrong with Him? How did they misinterpret His actions? How did all the people react to Yeshua’s miracle? What was so different about Christ’s healing a demon-possessed man who was blind and mute? Why did the Sanhedrin conclude that Yeshua Messiah was demon possessed? But what was the real reason that He was rejected?

REFLECT: When have you misinterpreted Yeshua’s actions? When was the last time He put you in a corner and forced you to make a decision? Did you trust in Him or your circumstances? What did you learn from the experience? How do you react when someone blames God for something that the devil has done?

Once again the miracle-working Rabbi was being pressured by the crowds in Capernaum. Then Jesus entered a house. Peter and Andrew’s home was in that territory and this was probably where He went. And again a crowd gathered, and it was so packed and demanding that Christ and His apostles were not even able to eat (Mark 3:20).

When the Lord’s family heard that He was so engrossed by His work that He even failed to take care for His physical needs, they went to take charge of Him. This probably meant they decided to take Him back to Nazareth. That would remove Him from the strain of having so many people constantly pressing on Him to meet their physical and spiritual needs. The verb for to take charge of is krateo, meaning to get possession of, to take hold of, to seize, and is used of arresting someone (Mark 6:17, 12:12, 14:1, 44, 46, 49 and 51). They were intending to take Him by force against His will, for they said: He is out of His mind (Mark 3:21). His own family realized something was different. But, they misinterpreted His actions and thought that He needed to be protected from Himself, but it also showed their concern for Him.⁶⁵⁶ His zeal seemed to be bordering on insanity to them. Messiah’s healing ministry created a need for theories to explain it. Herod had his theory (Matthew 14:1-12), the family of Jesus had theirs, and the Pharisees and Torah-teachers had theirs.

Then they [the Pharisees] brought him a demon-possessed man who was blind and mute (Matthew 12:22a). The act of casting out demons in that day was not particularly unusual. Even the Pharisees and their disciples also were able to cast out demons. Jesus would say later: If I drive out demons by Beelzebub, by whom do your people drive them out (Matthew 12:27)? The Jewish people had already noticed that there was a difference in the way the Pharisees drove out demons and the way He drove them out (Mark 1:21-28).

The rabbis used a specific ritual when they drove out demons. The ritual had three steps. First, the exorcist would have to establish communication with the demon. When the demon spoke, it would use the vocal cords of the person being possessed to answer. Second, after establishing communication with the demon, the rabbis would ask for the demon’s name. Third, once establishing the demon’s name, he would order the demon out. Later, we find the Lord using this same three-stage procedure when Jesus asked: What is your name? The demon replied: Legion, for we are many (Mark 5:9). Normally He would cast them out without any ritual which is what made His exorcisms so different.⁶⁵⁷

However, while pharisaic Judaism was able to practice exorcism using these three-stage procedure, there was one kind of demon they could do nothing about. If the demon caused the person to be mute, or unable to speak, there was no way of establishing any kind of communication with it. With no way of finding out the demon’s name, the Pharisees considered it impossible to cast out a mute demon.

Long before the coming of Yeshua, the ancient rabbis separated miracles into two categories. First, were those miracles anyone would be able to perform if they were empowered by the Holy Spirit to do so. The second category of miracles was called messianic miracles, which were miracles only the Messiah would be able to perform. These miracles were taken from Isaiah 35:5-6 because the rabbis understood them to be clearly messianic. Jesus did miracles in both categories: general miracles but also messianic miracles. Because of rabbinic teaching that certain miracles would be reserved only for the Messiah, whenever He performed a messianic miracle it created a different type of reaction than when He performed other types of miracles. The rabbis taught there were three messianic miracles. The first was cleansing of a Jewish leper, the second was the casting out of a mute demon, and the third was the healing of a man born blind (see my commentary on Isaiah, to see link click Gl – The Three Messianic Miracles).

The Sanhedrin was still in the second phase of interrogation in determining if Yeshua was the Messiah (see Lg – The Great Sanhedrin). Everywhere that the Lord went the Pharisees were sure to follow, and they were watching His every move. And Jesus healed him, so that he could both talk and see. It was Christ’s second messianic miracle. Isaiah had written that when the Meshiach came the mute tongue would shout for joy (Isaiah 35:6). Thus, the casting out of a mute demon raised quite a stir among the Jewish masses. All the people were astonished and said, “Could this be the Son of David” (Matthew 12:22b-23; Luke 11:14)? They were willing to ask the question, but they were unwilling to answer it for themselves because they looked to the Sanhedrin for that decision for them (see Eh – Jesus is Officially Rejected by the Sanhedrin).

What they were really asking was, “Is this the Messiah?” Because the Son of David is a messianic title. Before this, when Jesus cast out other kinds of demons, the people didn’t ask that question. They asked, “By what authority do you driving out demons?” But here, when He drove out a mute demon, the question changed because Jesus did what they had been taught by their rabbis’ that only the Anointed One could do.

The stakes couldn’t have been higher. By performing a messianic miracle, Yeshua backed the Sanhedrin into a corner and forced them to make a decision. They were left with two options. They could declare Jesus the Messiah, or reject His messianic claims. Their problem was that if they rejected Him they had to have an explanation of why He could do those things that they had been teaching that only the Expected One could do. They could not deny His messianic miracle. But instead they chose to reject Him and His messianic claims. The Pharisees and the Torah-teacher’s who came down from Jerusalem said: He is possessed by Beelzebub! By the prince of demons He is driving out demons (Matthew 12:24; Mark 3:22; Luke 11:15; John 7:20). The Adversary is the prince of demons in the sense that he is their ruler, the first among them in importance, privilege and power. This is so important that all four gospel writers record this life-changing event. The Great Sanhedrin ruled that the Son of God was performing messianic miracles by the power of Satan. This was a major turning point in the ministry of Christ. Things would never be the same for Isra’el or for the world.

In the final analysis, thinking themselves to be very wise, the Pharisees said Jesus Himself was demon possessed. But, not by a common demon, but the prince of demons, Beelzebub. When the Jews were finally cured of their Ba’al worship after the seventy-year Babylonian captivity, the rabbis began poking fun at various gods and applied their names to different demons. Evidently the Ba’al prince, or Ba’al-Zibbul, was intentionally corrupted to lord of the fly, or Ba’al-Zibub. This was an acknowledgement that flies are to be found everywhere in the pagan city of Babylon. So they changed the last letter from an “l” to a “b,” from Beelzebul (Second Kings 1:2-3, 6 and16) meaning lord of the royal palace to Beelzebub meaning lord of the flies or lord of the dung for obvious reasons.

By attributing His miracles to Beelzebub, the first-century rabbis were in fact calling Jesus the absolute worst kind of sorcerer and idolater. In a striking parallel passage in the Talmud, some of the sages agree with Matthew’s account. Some rabbis said, “Yeshua the Nazarene practiced magic, deceived Israel and led her astray” (Tractate Sanhedrin 107b). What is especially curious is that the rabbis speculate that Yeshu (their corrupted name for Yeshua which is actually an abbreviation for “may his name be cursed,” or yemach shemo ve-zichro) probably acquired the special sorcery from His time living in Egypt (Mt 2:13-21)! While coming to different conclusions than His the followers, the rabbinic literature strangely confirms many of the details of the life of the historical Jesus. Whatever our faith perspective, the Jewish historical traditions of the time confirm that, after spending some time in Egypt, He did great miraculous signs in Isra’el that even His opposition acknowledged.⁶⁵⁸

For centuries God’s people had longed for the Messiah, their Divine Deliverer. The hope of every godly prophet and teacher of Isra’el was to live to see Him; and every Jewish girl dreamed of being His mother. Yet, when Yeshua arrived He was denied and rejected. Here the Jewish leadership rejected Jesus as the Messiah. Later in the city of Jerusalem before His crucifixion the Jewish people screamed: Let His blood be on us and on our children (Matthew 27:25). As a result of their rejection, the Jewish leadership and the Jewish people will have to ask the Lord to come back before He will return at the Second Coming (see my commentary on Revelation Ev – The Basis for the Second Coming).

Demon possession was the basis of their explanation of how, on the one hand, Jesus could perform messianic miracles, and on the other hand, He was not the Messiah. This is not only reflected in the biblical account, but also in rabbinic literature. The rabbis teach that the reason they had to have Jesus executed at the Passover, which was contrary of the practice that executions should not take place on feast days, was that He seduced Isra’el with the practice of sorcery. There is a close association between sorcery and demonism. The rabbis also teach that when Yeshua was down in Egypt (see Aw – Herod Gave Orders to Kill all the Boys in Bethlehem Two Years Old and Under), He made cuts in His skin and inside those cuts He inserted the unspoken name of YHVH (see my commentary on Exodus At – Moses’ Second Objection and Answer). They teach that Jesus did miracles by that means.

Therefore, the given reason for Messiah’s rejection was demon possession; however, the real reason was His rejection of the Oral Law (see Ei – The Oral Law). This action by the leadership of Isra’el set the stage for Jewish history for the next 2,000 years. To this day Jews believe that Jesus was demon possessed.

In 1915 Pastor William Barton started to publish a series of articles. Using the archaic language of an ancient storyteller, he wrote his parables under the pen name of Safed the Sage. And for the next fifteen years he shared the wisdom of Safed and his enduring spouse Keturah. It was a genre he enjoyed. By the early 1920s, Safed was said to have a following of at least three million. Turning an ordinary event into an illustration of a spiritual truth was always a keynote of Barton’s ministry.

There came to the City wherein I dwell a man who delivered a Lecture, and Keturah and I went. And the subject whereof he spake was one about which he knew very little. But he spread that little over the surface of an Interesting Talk, and the people enjoyed it and so did we. Yea, and we were profited thereby, although the Lecturer knew little more than he told us.

And there came another man who spoke on the same subject, and we went to hear him. He was a man of Great Education. And I said, Now shall we hear something worthwhile. But he began by telling us the History of the Subject and the Various Attempts to Clarify it. And then he spake of the Various Theories that had been Suggested concerning it, and the books that had been written in Divers Tongues with regard to it. And he said that a certain opinion had been held by scholars, but now no longer highly regarded, but that the opinion that was to take its place was in dispute. And he suggested Various Aspects of the theme which he said he could not Discuss because it would require a Volume on any one of them. And about that time it was time to stop, and he stopped.

And as we journeyed toward our home, Keturah said, He certainly is a man of large knowledge.

And I answered, Yea, and for the purposes of the audience it were better if he had known the tenth part of what he knoweth. For the first man carried all the goods in his show-window, and this man blocked the sidewalk with dray-loads of unopened cases and bales of indigestible and useless wisdom.

And Keturah said, I have heard that a Little Knowledge is a Dangerous thing.

And I said, Believe it not. A little knowledge is good for seed, but there is such a thing as that a person getteth drowned in his own knowledge. For the first man knew little, but used that little effectively, and the second man knew much, and it was useless.

And I said unto Keturah, Like unto a Spider that is entangled in its own web, so is the person of much knowledge who is unable to employ it. Better is it to know little like a child and be able to use it wisely, than to know much and to get lost in the swamp of it.

And Keturah said, Nevertheless, I think that knowledge is good, and much knowledge is better than a little.

And I said, All human knowledge is small, and the difference between the one who knoweth much and the one who knoweth little is too small to waste much time in futile distinctions. For in the sight of God the wisdom of both is foolishness. But the value of knowledge is in the use of it.

And Keturah inquired of me, saying, Art thou a man of much knowledge or of little?

And I answered, If so be that I am able to use my knowledge and get away with it, what doth it matter if it be little or large? Behold, though I be ignorant, yet have I not trouble in finding people yet more ignorant, and if the stream wherein they swim is over their head, what doth it matter if it be an inch or ten thousand cubits?

And Keturah said, I do verily believe that among the ignorant men of the earth there be some who are more ignorant than thee; and if any of them do think thee wise, I shall not tell them that it is not so.⁶⁵⁹

The Point of No Return for Isra’el

This was the third time a Jewish generation had reached a point of no return.

First, after leaving Egypt, the nation of Isra’el reached the community of Kadesh (Numbers 13:26-33). The Promised Land was theirs for the taking. Twelve spies went in but only Joshua and Caleb had faith in what the LORD had said. The generation of the Exodus had reached their point of no return. It did not affect their individual salvation, but that entire generation was banished. They had to wander for forty years in the desert and die outside the Land before another generation of Israelites could return to enter again.

Secondly, King Manasseh turned Solomon’s Temple into a major center of idolatry. That generation reached a point of no return and ADONAI decreed the judgment of the Babylonian Captivity. At the end of his life Manasseh repented and he was saved, but he still suffered physical death and the nation of Isra’el was scattered and suffered seventy years of exile in Babylon.

Thirdly, after the triumphal entry of Christ into Jerusalem, thousands proclaimed Him to be the Messiah. But within a week they had rejected Him. That generation had reached a point of no return. The consequences of their rejection would not be met for about another 40 years. There is an interesting comment from rabbinic writings concerning the Messiah and the forty years of a generation. Rabbi Eleazar said, “The days of the Messiah are forty years as was said, ‘Forty years I was provoked by this generation’ (the generation of the Exodus).” So rabbinic writing supports the concept of a forty-year period in which God was provoked by a specific generation. In 70 AD, the Roman general Titus would lay siege to Jerusalem and crucify about a million Jews. The ones who were not crucified were scattered, or dispersed throughout the nations of the world until 1948 when the nation of Isra’el was reformed by the United Nations after the Holocaust.⁶⁵⁵

Whenever the Jews are scattered there is an element of judgment involved. When they are obedient – they are gathered into the Land, but when they are disobedient – they are scattered from the Land. When Adam and Eve were obedient, they were able to enjoy the garden in Eden, but when they were disobedient, they were scattered, or driven from it. At the town of Babel, when they were obedient they were gathered, but when they became disobedient, they were scattered all over the known earth. But when they were obedient they were gathered back to Isra’el. After the Babylonian captivity, only about fifty-thousand returned, but they were obedient and they came back into Isra’el from the east, as was always the case. And when they ultimately return as a nation, it is always from the east.

The Oral Law

As taught by Arnold Fruchtenbaum in his tape series on the Life of Christ, the Oral Law was the real point of contention between Jesus and the Pharisees. The Oral Law refers to the Talmud, which is a compilation of rabbinic commentaries on the first five books of Moses, called the Torah. I went inside Wilson’s Arch (see Ll – Jesus Formally Condemned by the Sanhedrin in the Royal Stoa) when I visited Jerusalem in October of 2023. To see a video of Orthodox and Hasidic Jews studying the Oral Law and praying inside Wilson’s Arch during Sukkot click here. The Talmud, was written down around 500 AD but was further edited for another two centuries. It consists of the Mishnah and well as commentary on the Mishnah called Gemara (Mishnah + Gemara = Talmud). The tradition grew to include a further compendium called Midrash until about the 12^thcentury. The rabbis taught that when the Messiah came, He would not only believe in the Oral Law, but He would participate in the making of new Oral Laws.

Centuries before the birth of Christ, the Scribes and the Pharisees developed a whole body of rules and regulations that came to be known as the halacha, or Oral Law. The Jews called them the tradition of the elders (Matthew 15:2), but Yeshua called them the traditions of men (Mark 7:8). According to rabbinic tradition, the Oral Law goes back as far as Mount Sinai. They teach that the concept of the Oral Law can be found in Leviticus 26:46: These are the statutes, ordinances and Torot [plural of Torah], which ADONAI made between Himself and the Bnei-Yisra’el [the children of Isra’el] at Mount Sinai by the hand of Moshe. The sages understood that since the word Torah appears in this verse in the plural form as Torot, there is a clear indication that two sets of instructions were given to Isra’el, one written and the other oral. Messianic Jews do not give the Oral Law the same authority as the written Torah. It cannot be true because the Torah says that Moshe wrote down everything that YHVH had said (Ex 24:3). And everything means everything.

The rabbis go even further with their interpretation by quoting Deuteronomy 30:11-12, and say that the commandments are not in heaven but on the earth: For this mitzvah that I am commanding you today is not too difficult for you, nor is it far off. It is not in the heavens, that you should say, “Who will go up for us to the heavens and get it for us, and have us hear it so we may do it?” Moshe was merely stating that understanding, believing and obeying the covenant was not beyond them. The rabbis, however, misinterpreted it to mean that the sages had gone up to the heavens and brought the Oral Law back down to earth.

Eventually the Israelites viewed the Oral Law as equal, or even superior, to the Torah, even though Moshe warned: In order to obey the mitzvot of ADONAI your God which I am giving you, do not add to what I am saying, and do not subtract from it (Deuteronomy 4:2). Some believe the miracle-working Rabbi was rejected by the nation of Isra’el because He failed to be the political figure that Isra’el longed for. He did not throw off the Roman oppression and usher in the messianic Kingdom. But the Gospels never give that reason. The real reason for Isra’el’s rejection of Yeshua was Messiah’s rejection of the Oral Law. To understand what the issues were we need to understand something about Jewish history.

The Jewish leaders who returned from the Babylonian captivity, such as Ezra and others, recognized that they had spent seventy years in exile because they had violated the Torah (see the commentary on Jeremiah, to see link click Gu – Seventy Years of Imperial Babylonian Rule). They had broken the commandments of Moshe, especially in the area of idolatry. So Ezra, the scribe, set up what was known as the School of the Sophim. Sophar is singular for Sophim and means scribe. He gathered the scribes together in one school. They began to go through each of the 613 commandments in the Torah and expound on them. They would discuss each commandment at length, what was involved in keeping it and what was involved in breaking it. The theory was that if they gave the Jewish people a clear understanding of what each commandment was and how to keep it, that they would do so. In that way they hoped to avoid any further discipline from ADONAI like the Babylonian captivity. Therefore, the original intent was very honorable, and if they had stopped there everything would have been well and good. Hosea said that the people are destroyed from lack of knowledge (Hosea 4:6). So Ezra and the other scribes wanted to eliminate any lack of knowledge. However, the first generation of Sophim passed away.

The second generation of Sophim took their task more seriously. They said it was not merely good enough for them to expound upon the commandments. They used the imagery (or word picture) of building a fence around the Torah (Hebrew se’ag la-Torah) with new rules and regulations because they wanted to protect it. Their thinking was that the Jews might break the new rules and regulations of the outer fence, but that would keep them from breaking one of the original 613 commandments (actually 365 prohibitions and 248 commandments) and bring divine discipline upon the nation of Isra’el again, as in the Babylonian captivity. The rabbis taught that Moshe received [the Oral Law] from Sinai and handed it on to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets handed it on to the men of the Great Assembly (Pirke Avot 1:1), ⁶⁵³ or the Great Sanhedrin (see Lg – The Great Sanhedrin).

With all the best intentions they began to work on these new rules and regulations. The principle they used was that a Sophar could disagree with a Sophar, but they could not disagree with the Torah. In making these new rules and regulations, they would argue among themselves until a decision was made by a majority vote. Once that decision was made, it became absolutely mandatory for all Jews everywhere in the world to obey it. This was not done in a haphazard way. They used a form of logic called pilpul, pronounced pill-pull. In English it would rhyme with fill-full, and in Hebrew in means debate. It could also mean peppery or sharp, but in this context it really means peppery or sharp debate. It is a form of rabbinic logic used in Talmudic study that starts with a statement or command, and develops many new statements or new commands coming from the original. It is an unproductive hairsplitting that is used not so much to advance clarity or reveal meaning, but, is a means of displaying one’s own cleverness. Here is an example.

Moshe said that you should not boil a baby goat alive in the milk of its own mother (Deuteronomy 14:21). The original purpose of that commandment, as given from God to Moses, was to avoid a common Canaanite practice. The Canaanites would take the first-born kid from its mother, milk the mother goat, then boil the kid alive in its own mother’s milk. Then they would offer the kid up to Ba’al as a sacrifice – a first fruits offering.

ADONAI gave that commandment to Moses about 1400 BC. After 1000 years there were no Canaanites around anymore. No one was boiling kids in mother’s milk any longer. The original purpose of that commandment had been forgotten. So when the Sophim began to build a fence around the Torah and they came to this commandment, they asked the question, “How can we make sure we never see the kid in its mother’s milk?” This is where the pill-pull logic came in. This is how it works.

Suppose you eat a piece of meat, and with it you drink a glass of milk. No matter how remote, it is always possible that the milk came from the mother of the meat you were eating. As you swallow the two things together, the meat (the kid) is dead in his mother’s milk. Thus, Jews cannot eat meat and dairy products in the same meal. They must be separated by four hours. This remains true until this day for orthodox Jews.

But the pill-pull logic went even further. Suppose you sit back for lunch. You decide to have a dairy meal, and you have some cheese. After lunch you wash and scrub your plate. But no matter how much you wash and scrub it you might leave a little piece of cheese on your plate. Then in the evening you eat a meat meal. You take that same plate and put a hamburger on (If it were Jewish it wouldn’t be a hamburger, it would be a beef burger), and it picks up a small speck of cheese you didn’t see when you washed it. And no matter how remote, it is always possible that the cheese came from the milk of the mother of the meat you ate. So when it’s in your stomach . . .

Thus, every Jew is to have two sets of dishes, one for dairy and one for meat. To this day, every Orthodox Jew has two sets of dishes. Most have four sets of dishes because they have two sets used only for the Passover week. If, by accident, you confuse one for the other the Jew cannot use that plate. It must be given to a Gentile or be destroyed. This went on for each of the 613 commandments in the Torah. They issued thousands and thousands of new rules and regulations. The work of the Sophim began about 450 BC with Ezra and ended at 30 BC with Hillel.

But then, after the scribes, a generation of rabbis came along called the Tahnahiem. Tahnah is singular for Tahnahiem and means teacher. The Tahnahiem looked at the work of the Sophim and said, “There are still too many holes in this fence.” So they made up more rules and regulations and continued the process for two-and-a-half centuries from Hillel in 30 BC until Rabbi Judah-Hanasee in AD 220. But they changed the principle. They said that a Tahnah may disagree with a Tahnah, but he could not disagree with a Sophar. So as of 30 BC (just before the birth of the Messiah), all the rules and regulations, thousands and thousands of them, passed by the Sophim became equal with Scripture. But they felt they had to justify why the Oral Laws of the Sophim were equal to the Torah to their Jewish audience. Amazingly, they made up a teaching on their own that all Orthodox Jews believe and teach to this day. The rabbis taught that Moses gave two Laws when he came down from Mount Sinai: The written Law, or the Torah, and the Oral Law.

The Tahnahiem said Moses did not write them down but memorized them, and by memory he passed them down to Joshua, who passed them down to the Judges, who passed them down to the prophets, who passed them down to Ezra and the Sophim. In AD 220 they wrote all of the rules and regulations down, thus ending the Tahnahiem period.

The Tahnahiem liked to refer to themselves as trailblazers, picturing themselves as blazing a new trail for Judaism. Rabbi Sha’ul implied that he was a Tahnah before salvation when he wrote: I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers (Galatians 1:14). He sometimes shows the pill-pull logic in Galatians and Romans.

The Tahnahiem believed that they could deduce from the Torah a rule for every possible person in every possible situation. Let me give you some examples. The Torah said you couldn’t work on the Sabbath (see my commentary on Exodus Dn – Remember the Sabbath Day by Keeping It Holy). The Tahnahiem, or the Pharisees of Yeshua’s day said to themselves, “What is work?” So the Tahnahiem developed schools to debate and determine what constitutes work. They decided work was to carry a burden. Then they asked, “What is a burden?” They decided that the limit of a burden was food equal to the weight of a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, honey enough to put on a wound, oil enough to anoint a small finger, water enough to moisten eye salve, paper enough to write a customs house notice, ink enough to write two letters of the alphabet, reed enough to make a pen, and so on.

They spent endless hours arguing whether a man could lift a lamp, going from one place to another on the Sabbath. They argued whether a tailor sinned if he went out of his house with a needle stuck in his robe, if he walked too many steps it was a burden. They argued if a woman could wear a broach. If it was to heavy, it was a burden. They argued whether a woman could put on false hair. If it was too heavy, it was a burden. They also had a big argument if a man could go out on the Sabbath with artificial teeth, or even an artificial limb because, if it was too heavy, it constituted a burden. They also debated if a man could lift his child on the Sabbath day. These things were the essence of religion to them and were called the tradition of the elders (Matthew 15:2-7). But Yeshua had nothing to do with the Oral Law because He knew it was merely the traditions of men (Mark 7:8); therefore, He was ultimately rejected, turned over to the Romans and crucified.

They also decided that writing on the Sabbath was work, but “writing” had to be defined. So, they decided that he who writes two letters of the alphabet, with his right or with his left hand, was guilty of Sabbath work. Furthermore, if he wrote letters with different inks or in different languages he was also guilty. Even if he should write two letters from forgetfulness, he is guilty, weather he has written them with ink or with paint, red chalk, or anything that makes a permanent mark he was guilty. The rabbis also decided that he that writes on two walls that form an angle, or two pages of his account book so they can be examined together was guilty of working on the Sabbath. But, if anyone wrote with dark fluid, fruit juice, the dust of the road, or sand, or anything that didn’t make a permanent mark, he was not guilty. If he wrote one letter on the ground and one on the wall, or two on the pages of a book so that they could not be read together, then he was not guilty. The rabbis debated every single minor point ad nauseam.

They also said that healing on the Sabbath was work. So obviously that had to be defined. Healing was allowed when there was danger to life, especially in the areas of the ears, the nose and the throat. But, even then, you could only take steps to keep the patient from getting worse. No steps could be taken to get him any better. So, you could put a plain bandage on a wound, but no ointment. You could apply plain wadding in an ear, but not medicated wadding, and so on and so on and so on.

The scribes wrote this all out, and the Pharisees were the ones who tried to keep it. There were approximately 1,500 oral laws for every one of the 613 written commandments in the Torah. Do the math. It became a maze of extra commandments and obligations that would actually keep many people further away from a personal relationship with ADONAI. It started out with the best of intentions. They wanted to protect the Torah by building a fence of rules and regulations around it, so as not to penetrate and break the 613 commandments of Moses in the first five books of the Torah. But, it became overwhelming.

Then came a third school of rabbis called the Amoriem. Amorah is singular for Amoriem and is an Aramaic word for teacher. They looked at the work of the Tahnahiem and said, “There are still too many holes in the fence.” So they continued to create more rules and regulations until about AD 500. Their principle was this: An Amorah may disagree with an Amorah, but he could not disagree with the Tahnahiem. That meant that all the rules and regulations of the Tahnahiem became equal with the Torah. By the time Jesus was born the belief in the Oral Law was fully embedded into the religious culture of the day. Judaism had become a dead husk, the heart and life of it were gone.

Together the work of the Sophim and the Tahnahiem was eventually put in written form called the Mishna. It is written in Hebrew and is about a thousand pages. The work of the Amoriem is called the Gemara. It is written in Aramaic, and is a huge, huge book. The Mishna and the Gemara make up the Talmud.

But, the Bible teaches that whatever “truth” was authorized and inspired by God was written down. This fact directly contradicts the rabbinical idea and traditional premise for the original authority of the Oral Law. In Second Timothy 3:16 we read that all Scripture is inspired by God. The Greek word for Scripture is graphe. This is the Greek word for writing is similar to the Hebrew usage of ketavas in Dani’el 10:21: I will tell you what is recorded in the writing of truth. The word Scripture simply, but quite importantly, means writings. The point the Bible makes is that whatever “truth” was authorized and inspired by God was written down. This fact directly contradicts the rabbinical idea and tradition for the origin and authority of the Oral Law.

In fact, the Scriptures teach the impossibility of an Oral Law from Moses on Mount Sinai, or anywhere else. To understand this we should look at Exodus 24, which describes Moses’ return to the people of Isra’el after receiving the Torah on Mount Sinai. So Moses came and told the people all the words of ADONAI as well as all the ordinances. All the people answered with one voice and said: All the words that ADONAI has spoken, we will do. And Moses came and told the people all the words of ADONAI. . . Then Moses took the Scroll of the Covenant and read it in the hearing of the people. Again they said: All that ADONAI has spoken, we will do and obey (Exodus 24:3-4 and7). So Moses shared all of God’s words with him. The Hebrew word kol means all. As a result, there was nothing else to share – no Oral Law!

But, some may ask, is it not possible that perhaps a day, a month, a year, or a decade or two later Moses remembered further revelation from God on Mount Sinai, and then transmitted it orally? Did Moses wake up one day and say, “Wow! I just remembered all kinds of neat laws that God told me. Let’s just keep it an Oral Law for the next 1,600 years!” No – that’s not possible.

Though the Talmud in the section above from Pirke Avot 1:1 states that Moses “transmitted it to Joshua,” the Scriptures actually states otherwise: This book of the Torah should not depart from your mouth – you are to meditate on it day and night, so that you may be careful to do everything written in it. For then you will make your ways prosperous and then you will be successful (Joshua 1:8). There was no Oral Law from Moses on Mount Sinai transmitted to Joshua. It was all written (Hebrew: katuv). Yet, notice the beautiful promise for success found in that verse – based not upon keeping the Oral Law – but, upon what was written. It is clear that Joshua knew nothing about following the Oral Law, but only obeying the written Word of God.

Four hundred years later, at the end of King David’s life and at the beginning of Solomon’s reign, the written Scriptures again state plainly that there was still only the written Torah. The unknown author of First Kings 2:3 wrote: Keep the charge of ADONAI your God, to walk in His ways, to keep His statutes, His commandments, His ordinances, and His decrees, according to what is written in the Torah of Moses; so that you will succeed in all that you do and wherever you turn. As with Joshua, David affirmed the authority of the written Word four centuries later. Even at that time there was no Oral Law from Moses on Mount Sinai. Throughout the TaNaKh there is no Oral Law, only the written Torah of Moses (Joshua 8:31-32, 23:6; Second Kings 14:6, 23:25; First Chronicles 16:40; Second Chronicles 23:18, 25:4, 30:16, 31:3, 35:26; Ezra 3:2, 7:6; Nehemiah 8:1 and 14, 10:34; Dani’el 9:11-13; Malachi 4:4).

Nevertheless, the Oral Law became the point of contention between Jesus and the Pharisees. The rabbis taught that when the Messiah came He Himself would be a Pharisee. They taught that He would accept the Oral Law and be in submission to it. Not stopping there, they believed that He would be involved in the making of new oral laws, plugging up the holes in the fence even further (Today the four major authoritative sources of the Oral Law for observant Jews are the Mishnah, the Tosefta, the Yerushalmi, and the Bavli). Therefore, with the best intentions, they believed that someone not under the authority of the Oral Law could not possibly be the Meshiach. And the unintended consequence of their actions was that their traditions were elevated to a position they were never intended to have. As a result, Jesus would have nothing to do with the Oral Law because He knew the He was not the author. It was man-made.⁶⁵⁴ And because He rejected it, the Sanhedrin rejected Him.

Jesus is Officially Rejected by the Sanhedrin

In the time of Christ, pharisaic Judaism had a stranglehold on the nation of Isra’el because of the Oral Law (to see link click Ei – The Oral Law). For twenty centuries the Jews had labored under a “leadership complex” meaning, whichever way the Jewish leadership went, the people were sure to follow. We see this very often in the history of the TaNaKh. When the king did that which was right in the sight of the Lord, they followed; and when the king did that which was evil in the sight of ADONAI, they also followed. When witnessed to today by believers, many Jews will say, “Why don’t the rabbis believe this?”

When they saw the miracles that Jesus performed, the masses asked themselves: Could this be the Son of David (Matthew 12:23)? The masses were willing to ask the question, but they were unwilling to answer it for themselves.⁶⁵² Because of this “leadership complex,” the masses thought it was the responsibility of the Great Sanhedrin to decide if the Meshiach had come. And tragically the Great Sanhedrin said “No!”

As a result, the Great Sanhedrin rejected Christ on the basis of demon possession, and later the masses will scream: Let His blood be on us and on our children (Matthew 27:25). Because of their belief in the traditions of men (Mark 7:8), they missed the Messiah. As a result of this rejection, the Jewish leadership and the Jewish people will have to ask Him to come back before He will return (see my commentary on Revelation Ev – The Basis for the Second Coming). The nation of Isra’el had reached a point of no return.

Mary Magdalene
and Some Other Women
Supported Jesus Out of Their Own Means
Luke 8: 1-3

Mary Magdalene and some other women supported Jesus out of their own means DIG: What do you think the Twelve thought of this arrangement? Why did Jesus include Mary Magdalene and the other women? Was He merely trying to be fair? Was this some early form of affirmative action? Why couldn’t the women just listen whenever a crowd gathered or when Yeshua occasionally taught them in private, as He did with Mary of Bethany? How does He treat women generally in the New Covenant?

REFLECT: What made it so unlikely that Mary Magdalene would become such a significant leader among the followers of the Messiah? Why do you think the past has such a strong hold on us, even though we are certain of our forgiveness in Christ? Why is it so hard to forgive others? Why do people even blame God for the misery caused by the Adversary in their lives?

This was the Lord’s third major preaching tour, when for the first time He was not only followed by His twelve talmidim, but also attended to by the loving service of those who owed everything to His ministry.⁶⁴⁸ After this, Jesus traveled about from one town and village to another, proclaiming the Good News of the kingdom of God (Luke 8:1). This demonstrated that a new stage in the messianic message had begun. It is probable that this tour was preparatory for the next big evangelistic push in Luke 9:1-50.

Mary Magdalene, Joanna the wife of Chuza (seen on the left), the manager of Herod’s household, Susanna, and many others traveled with them (art by Sarah Beth Baca: see more information on Links and Resources). This was how Christ’s preaching tour was financed. Evidently some of those women had been cured of evil spirits and diseases. Mary Magdalene had been demon possessed (Luke 8:2), but, the Meshiach had delivered her from that and she owed everything to Him. Although she was not the Mary who anointed Jesus with pure nard for burial about 28 hours before being laid in the tomb of Joseph of Arimathea (that was Mary, the sister of Lazarus in John 12:3), or the woman who had lived a sinful life weeping and wiping Christ’s feet with her hair as she poured perfume on them (Luke 7:38), she had just as much reason to weep tears of gratitude at His feet.

Instead of weeping, Mary and other women turned their gratitude into action. These women, apparently well-to-do, were helping to support them out of their own means (Lk 8:3). The verb were helping is the Greek term diekonoun from which we get the word deacon (Mk 15:41; Acts 6:1-6). Who knows how many lives were touched, how many more people were exposed to the teachings of Christ, how often a weary Yeshua and His fatigued apostles were refreshed and revived because of the kindness of these women? In the process of caring for Jesus, they soaked up His teaching and were on the scene to witness His character, ministry and miracles. Again it is Luke who tells us about women’s roles in the life and ministry of Messiah.

There was certainly nothing inappropriate about Jesus’ practice of allowing women disciples to be His followers. We can be certain that whatever traveling arrangements were made for the group, Messiah’s name and honor (as well as the reputations of all the men and women in the group) were carefully guarded from anything that might hint of any criticism. After all, Christ’s enemies were looking desperately for reasons to accuse Him. If there had been any way whatsoever for them to drum up doubts about the propriety of the Lord’s relationships with women, that issue would have been raised. However, even though His enemies regularly lied about Him and even accused Him of being a glutton and a drunkard (Matthew 11:19), no accusations against Him were ever made on the basis of how He treated the women in His band of disciples.

These were godly women who devoted their whole lives to spiritual things. They evidently had no family responsibilities that required them to stay home. If they had been negligent with any of their duties, you can be certain Messiah would not have permitted them to accompany Him. There is never the slightest hint of unseemliness or indiscretion in the way any of them related to Him. While most rabbis didn’t allow women to be their disciples, Christ encouraged both men and women to learn from Him. This is yet another example of how women are honored in the Bible.⁶⁴⁹

Our twenty-first-century perspective makes it harder to detect the drastic changes Jesus was introducing to women’s lives. Within the first-century patriarchal culture, women led more sheltered lives and moved in separate, more confined spheres than men. In Mary’s world, men and women didn’t freely associate together as we do today. Men tended to avoid public encounters with women, which explains why Yeshua’s talmidim were dumbfounded when they found Him talking with the Samaritan woman (John 4:27). Also, education was a male privilege. A woman could pick up a lot from synagogue teachings and from her father, if he chose to teach her. But, women never studied under rabbis. Church historians tell us that, it would have been unheard of for women to travel with a rabbi. Also, women didn’t have a voice in legal matters and were not accepted as credible witnesses in a court of law.

In these matters, and many others Rabbi Yeshua radically broke with tradition. He didn’t isolate Himself from women like other rabbis. He taught them openly, engaged their minds, recruited them as His disciples, and counted them in important matters. He gave His male disciples a lot to think about when they heard Him teaching women the same deep theology He taught them. Furthermore, instead of dismissing women as legal witnesses, Christ affirmed them as key witnesses to the most crucial events of human history – His own death, burial and resurrection (to see link click Me – Jesus Appears to Mary Magdalene).⁶⁵⁰

Miryam (called Magdalene): Of the women who knew Jesus, only Mary of Nazareth is mentioned with greater frequency than Mary Magdalene. She was born in the booming city of Sepphoris, home to some forty thousand residents, an hour’s walk north from Nazareth. It was walled, just like Jerusalem, and donkey caravans appeared at the city gates each week begging for entry so they might sell their wares. It was a city unlike any other in Galilee. Since Herod Antipas rebuilt it, it experienced a rebirth. It was home to doctors, lawyers, craftsmen, tax collectors, and entertainers who performed mime and comedic plays at the theater. But, the building of that wondrous metropolis came at a great cost. Thanks to Antipas, Sepphoris had also become home to many people who had lost their farms due to excessive taxation. With no fields to till or homes to call their own, they crowded into the poorest sections of the city, making a life by stealing, begging, or selling their bodies.

Sepphoris was called Magdala – “Magdalena” to the Romans and Magdalene in Greek, the language of the gospels. And as Jesus of  Nazareth walked the streets of Sepphoris, a vibrant young girl named Mary was there also. In the Bible, she became known as Mary Magdalene because she came from the town of Magdala. Her parents had nothing. Miryam’s life would inevitably be shattered by demon possession. We don’t know how or when.

All four gospel writers identify Miryam as one of Messiah’s most devout followers. She appears in nine different lists of women (Matthew 27:55-56, 61, 28:1; Mark 15:40-41, 47, 16:1; Luke 8:1-3, 24:10 and John 19:25), and in all but one, her name heads the list. This points to her prominence. Not only that, but among the followers of Jesus, Mary’s name occurs more often in the Bible than most of the twelve Apostles.

Miryam had started on the wrong side of the spiritual war. She was an enemy stronghold, providing food and shelter for the devil’s troops – seven in all, because she was a woman from whom seven demons had come out (Luke 8:2). The Bible gives us no hint as to how Mary became demon possessed, how long she lived in that desperate state, or the circumstances surrounding her encounter with Yeshua that led to her deliverance. From what we know of other demoniacs in the Scriptures we can safely assume that until she met the Messiah, she lived a deranged existence that pushed her to the fringes of society.

We can only imagine how many times Mary experienced erratic episodes when, driven by the dark powers within, she screamed, foamed at the mouth, convulsed, and thrashed around on the ground. Normal people tend to avoid someone like that. Perhaps, like the infamous Gerasene demoniac, she lived naked among the tombs or possessed abnormal strength that frightened away any who attempted to help her. But, such strength was useless to break the grip of the seven demons that held her captive. Miryam needed Yeshua to set her free.

We know of no demon-possessed person who even went to Jesus for help. The sick desperately wanted His help. They traveled for miles, disrupted His work, pulled up roofs, badgered Him, and generally made nuisances of themselves just to get to Him. But, no demonic ever sought the Savior of Sinners out. Usually someone else – a desperate parent or a compassionate friend – went to Messiah on their behalf. Sometimes, without being asked, Jesus simply intervened. Around Him, the demons were helpless.

Mary didn’t seek Yeshua out. Her story isn’t about a lost lamb who found the Shepherd, but of the Shepherd who searched and rescued this lost lamb despite her demonic state. It is possible Miryam had no family or friends pleading for ADONAI to deliver her. The strong arm of the Lord reached into the black darkness that engulfed her and pulled her out to safety anyway.

What a powerful encouragement for those of us with loved ones who have no time for God, who resist the Good News and want to be left alone. Most people hold out little hope for someone like Mary. But Jesus doesn’t give up on seemingly hopeless cases and neither should we. There’s no telling what He will do. Miryam’s descent into hell ended that day she met the King of kings. He brought a sudden end to her savage bondage, restored her to her right mind, and freed her to follow Him. Never in her wildest dreams could she have imagined where her walk with Him would end.⁶⁵¹

Jesus Anointed by a Woman Who Led a Sinful Life
Luke 7: 36-50

Jesus anointed by a woman who led a sinful life DIG: What risk was this woman taking in coming to the house of a Pharisee? What does that tell you about her emotional state? What is your impression of Simon? What do you think was Yeshua’spurpose in telling the parable in verses 41-43? Why didn’t He just accuse Simon of not loving enough? What does this tell you about Jesus? What does He see in this woman that Simon does not? How does this affect Messiah’s actions toward her? In this passage, what seems to be Jesus’ main concern? Simon’s concern?

REFLECT: How difficult is it for you to be demonstrative in a relationship with Christ? What hinders you from being more open with your love? When it comes to relationships, are you a “big forgiver” or a “stingy one?” Why? How does this tie in with your relationship with God? What did you learn from this story that you can apply this week? Do you, like Jesus, have friends who are sinners? Why? Why not?

The Gospels are full of stories that contrast the rich and the poor, the proud and the humble. In Yeshua’s encounter with the sinful woman, the contrast is between her and a Pharisee whose prejudices blinded him to Christ’s love. The exact location is not revealed.

Somewhere in Galilee on His second missionary campaign, one of the Pharisees named Simon invited Jesus to have dinner with him (Luke 7:36a). This Simon should not be confused with the cured leper in Bethany who would entertain Yeshua a few days before His crucifixion (to see link click Kb – Jesus Anointed at Bethany). Neither should the sinful woman be confused with Mary Magdalene. There is absolutely no reason to make that connection. Indeed, if we take the Bible at face value, we have every reason to think otherwise.

Since Luke first introduces Mary Magdalene by name in a completely different context in Luke 8:1-3, and only two verses after he ended his narrative about the anointing of Jesus’ feet, it seems highly unlikely that Mary Magdalene could be the same woman whom Luke described but did not name in the preceding account. Luke was too careful a historian to neglect such an important detail such as that.⁶³⁸

Although the Pharisees had begun looking for ways to accuse Jesus of breaking the Oral Law (see Ei – the Oral Law), their antagonism against Him had not developed into full hatred at that time. Simon seems to have been characteristically proud, a truly exclusive Pharisee (see Co – Jesus Forgives and Heals a Paralyzed Man), and his invitation was not a friendly one. This can be seen by the fact that Simon coldly omitted all the gestures offered to a guest deserving high respect and regard.

So the Lord went to the Pharisee’s house and reclined at the table (Luke 7:36b), according to the custom long ago brought over from Persia in the days of the Babylonian Captivity. At the time of Christ, the custom reclining at the table was universally prevalent among the Jews.⁶³⁹  Simon didn’t respect Jesus and did not treat Him as one would expect in their culture. Though Jesus had walked the four dusty miles from Capernaum to Magdala in His sandals, Simon had not provided Him with water to wash the dust off of His feet, as per the custom. Simon did not offer the King of kings a respectful kiss of greeting on the cheek or anoint Him with olive oil upon His arrival.

A woman in that town who lived a sinful life, wearing her hair unbound (a sign of her sinful profession), learned that Jesus was eating at the Pharisee’s house (Luke 7:37a). A sinner was a term that the Pharisees used to refer to prostitutes, thieves and others of low reputation whose sins were blatant and obvious, not the kind a Pharisee wanted to be associated with.⁶⁴⁰ Normally a women like this would not have such easy access to the house of a Pharisee. This prostitute, however, was a gloomy, miserable, tortured soul. With so many demons afflicting her, she might well have been so demented as to be regarded by most people as an unrecoverable lunatic.⁶⁴¹  The Pharisees would have viewed her as a sinner because of her demon possession. They would have come to the conclusion that the reason for her spiritual state was because she was a prostitute.

Undoubtedly she had heard of the Prophet from Galilee who was reported to be a friend of tax collectors and sinners. She may well have heard Him preach the Good News in the streets proclaiming: Come to me, all you who are weary and burdened . . . take My yoke upon you and learn from Me, for I AM gentle and humble in heart, and you will find rest for your soul (Matthew 11:28-29). She believed it all. The gates to the kingdom of Heaven had been opened to her by faith and she was saved (see Bw – What God Does for Us at the Moment of Faith). As she hesitated outside Simon’s residence she was at war with her own conscience. The demons of her sinful past tried to prevent her from taking one more step toward the Lord of Life. But, she resolved to brave the ridicule and go to Him anyway.

How did she gain access? Had she mingled with the servants? Did she sneak past some guards? It didn’t matter. She was bound and determined to get to the Master. But, what would she do when she got to Him? It was strictly forbidden for any Jewish man to have any conversation with a woman, no matter how lofty her character. So, she must have recognized the absolute inappropriateness on her part seeking access to the Galilean Rabbi, whom so many regarded as the God-sent Prophet. But, she had to show her gratitude for the salvation of her soul. She had watched, and followed Him afar off to the Pharisee’s house.⁶⁴²

So she entered the room silently and came to Jesus with an alabaster jar of perfume (Luke 7:37b). Where she got the money we can only surmise. But, a woman would save for years to buy an alabaster jar for her wedding. The “table” where they ate was low to the ground. Jesus and the other Pharisees dined in a reclining position to the left, with the left elbow placed in the table, with the head resting on the left open palm. There was sufficient room between them so that each had enough room for the free movements of the right hand. In contrast to the Egyptian Passover (see my commentary on Exodus Bv – The Egyptian Passover), where they ate in haste, the rabbis taught that because it is the manner of slaves to eat standing, therefore, now we eat sitting and leaning, in order to show that we have been delivered from bondage to freedom.⁶⁴³  Consequently, she stood behind, meaning at the feet of Yeshua because her social status as a prostitute was likened to that of a slave.

Overcome with emotion, she stood at His feet weeping. She didn’t care who was there or what they thought. Hers was an audience of One. Then she knelt at His feet and began to wet them with her tears. Her tears flow freely and without shame. Her face pressed close to Jesus’ feet, which were still coated with dust from the road. Then she wiped His feet with her hair, kissed them as a sign of love and respect as she poured perfume on them (Luke 7:38). A flask with this perfume was worn by women around the neck, and hung down below the breast. The smell was enchanting and powerful, filling the room with its flowery sweetness.⁶⁴⁴ She did not speak, and her silence seemed most fitting. Yeshua made no attempt to stop her.

When the Pharisee who had invited him saw this and thought to himself, “If this man were a prophet, let alone the Messiah, He would know who is touching Him and what kind of woman she is – that she is a sinner” (Luke 7:39). But, there is never enough proof for unbelief. Indeed, if He had been a mere rabbi or prophet, He probably would have stopped her. But, He was more than that, He was the Savior of sinners.

Jesus answered him with the parable of the two debtors. Jesus said: Simon, I have something to tell you. “Tell me, teacher,” the Pharisee replied smoothly. Then Jesus told a story that contrasted the way the woman treated Him and the way Simon treated Him. Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more? Since there is no specific word for to show gratitude or to thank in Hebrew or Aramaic, such words as love, praise, bless and glorify were used to express thanks or gratitude.⁶⁴⁵ Simon replied with the one main point of the parable, “I suppose the one who had the bigger debt forgiven” (Luke 7:40-43). You have judged correctly, Jesus said.

Then, for the first time, He turned toward the woman and said to Simon: Do you see this woman? I came into Your house. You did not give Me any water for My feet, but she wet My feet with her tears and wiped them with her hair. You did not give Me a kiss, but this woman, from the time I entered, has not stopped kissing My feet. You did not put oil on My head, but she has poured perfume on My feet (Luke 7:44-46). Jesus said that Simon failed to give Him three common courtesies that a host normally gave a guest when invited into the home. First, Simon did not provide any water for Jesus to wash His dusty feet with. Secondly, he failed to give Yeshua the kiss of greeting that was customary in the Middle East. Thirdly, Simon did not give Him any oil to put on His head. In contrast, she recognized her debt. She washed Jesus’ feet with her tears, not ordinary water. She kissed, not His head, but His feet. And she anointed Him with costly perfume, not merely everyday olive oil, as would have been expected. Such an outpouring of reverence showed how deeply she must have loved her Master.

To Simon, Messiah said: Because of this, I tell you that her sins – which are many – have been forgiven, (Greek: hoti) for this reason she loved much. Then Yeshua turned to her and said: Your sins are forgiven (Lk 7:47-48). We can replace the word forgiven with accepted and maintain the integrity of the passage. “Those who accept little, love little.” If we think God is harsh and unfair, guess how we’ll treat others? Harshly and unfairly. But, if we discover that He has doused us with unconditional love, would that make a difference?

Rabbi Sha’ul would say so! Talk about a turnaround. He went from a bully to a teddy bear. Sha’ul BC (Before Christ) sizzled with anger. He set out to destroy the Messianic Community – entering house after house, he dragged off both men and women and handed them over to be put in prison (Acts 8:3 CJB). But, Sha’ul AD (After Discovery) brimmed with love.

His accusers beat him, stoned him, jailed him and mocked him. Yet, can you find one instance where he responded in kind? One temper tantrum? One angry outburst? He was a different man. His anger was gone. His passion was strong. His devotion was unquestioned. But, the rash outbursts were a thing of the past. What made the difference? Rabbi Sha’ul had encountered ADONAI.⁶⁴⁶

The other guests at this feast were Pharisees, like Simon. When they heard Christ’s declaration of forgiveness, their response was the same as that of the Pharisees who, when Jesus forgave the sins of the paralytic, and thought to themselves,“He’s blaspheming! Who can forgive sins but God alone” (Matthew 9:3b; Mark 2:7; Luke 5:21b)? So, here around Simon’s table the Pharisees began to whisper among themselves, “Who is this who even forgives sins” (Luke 7:49)? If some today are confused about Christ’s claim to be God, those guests at Simon’s home were not so inclined. Their response indicated that the One in their midst could only be the Messiah.

Jesus said to the woman: Your faith has saved you . . . go in peace (Luke 7:50). The woman went out to endure the cruel insights and heartless criticisms of men. But, she went with peace in her heart and the assurance of Yeshua’s loving care. Her drenching His feet with her tears and wiping them with her hair, her kissing and pouring expensive perfume on His feet did not save her. The means of her salvation was faith.

We need to ask ourselves, “Do I have friends who are sinners?” If I only have friends who are believers, what does that say about me? Merely being with nonbelievers is the first step in being fishers of men and women (see Cj – Come, Follow Me, And I Will Make You Fishers of Men). Then comes love – a heart-kindness that sees beneath the surface of their off-hand remarks and listens for the deeper cry of the soul. It asks, “Can you tell me more about that?” and follows up with compassion. There is much preaching in this friendliness. Such love is not a natural instinct. It comes solely from God.

Lord, when I am with nonbelievers today, may I become aware of the cheerless voice, the weary face, or the downcast eyes that I, in my natural self-preoccupation, could easily overlook. May I have a love that springs from and is rooted in Your love. May I listen to others, show Your compassion, and speak Your truth today.⁶⁴⁷

Come to Me, All Who are Weary and Burdened,
and I Will Give You Rest
Matthew 11: 20-30

Come to me, all who are weary and burdened, and I will give you rest DIG: What judgment does Yeshua pass on each town mentioned? Why will their judgment be worse than that of Tyre and Sidon? If the revelation of Christ and His miracles is rejected, what is the judgment? Why is the gospel hidden from the wise and learned? Who truly knows God? What does Jesus mean by taking up His yoke? What does our Savior mean when He says: My yoke is easy and My burden is light?

REFLECT: In those times when you might feel stressed or frustrated, the call still goes out for us to come to Yeshua for His perspective and true shalom in our hearts. Are you walking in His plan today? Are you worn out from ongoing problems? Are you weighed down with worry and stress? Is Jesus’ yoke resting lightly on your shoulders or are you struggling to get out of it? Why? How does taking up His way lead to rest?

In view of the growing resistance of pharisaic Judaism, and subsequent rejection of His message, Messiah pronounced woe upon the cities in which His miracles had been performed. Our Lord’s words indicate that the hearts of the Jewish people were harder than the hearts of the Gentiles, for if the miracles had been performed in Gentile territory, they would have believed in His message and turned to Him in faith. While we have records of miracles at both Bethsaida and Capernaum, there were two places named Bethsaida. One east of the Jordan, Bethsaida Julias (Luke 9:10; Mark 8:22); the other on the western shore of the Lake of Galilee, the birthplace of Andrew and Peter. The latter is in view here. Bethsaida means house of fishes, indicating it main trade.

Capernaum was a large city that lay to the north of Bethsaida and was the home base for Jesus’ ministry in Galilee. Capernaum was where Matthew sat at the tax collector’s booth (Mt 9:9). To the south was Magdala, the city of dyers, the home of Mary Magdalene (Mark 15:40; Luke 8:2; John 20:1). The Talmud mentions its shops and its woolworks, speaks of its great wealth, but also of the corruption of its inhabitants.

We do not have the record of a single miracle our Lord performed at Chorazin. Nor do we have any record of Jesus even being in Chorazin. But, it was in the sphere of Jerusalem and should have been influenced by His message. It was celebrated for its grain, and if it had been closer to Yerushalayim would have been the source of grain for the Temple.⁶²⁹ So, because the people of Chorazin and Bethsaida had the light of Messiah’s words and works, they were subject to greater judgment than the Gentiles who had not had that testimony.

Then Jesus began to denounce the towns in which most of His miracles had been performed, because they did not repent. Christ’s treatment of these towns seems less justified than His comparatively mild rebuke of those who openly criticized Him. For the most part, Capernaum, Chorazin and Bethsaida, towns that typified places where His miracles were performed, did not take any direct action against the maverick Rabbi, they merely ignored Him. They just carried on with their busy lives. Indifference, knowingly or unknowingly, is a subtle form of unbelief. It so completely ignores ADONAI that He is not even an issue worth arguing about. He is not to be taken seriously enough to criticize.⁶³⁰

Woe to you, Chorazin. Woe to you, Bethsaida. Then comes perhaps the most convincing statement – that if the miracles that were performed in you had been performed in the Gentile areas of Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Mattityahu 11:20-21). The wickedness of Tyre and Sidon and the predictions of judgment against them are detailed in the TaNaKh (see my commentary on Isaiah, to see link click Er – Wail, You Ships of Tarshish; Your Fortress is Destroyed). Sackcloth and ashes refer to the ancient Near Eastern customs associated with grief and mourning (Jonah 3:6; Dani’el 9:3; Es 4:3). Since Philip, Andrew and Peter were from Bethsaida, there was ample opportunity to hear and understand the messianic claims of Yeshua (John 1:44).

But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you (Matthew 11:22). It is obvious from what Jesus says here that He had been to Chorazin many times since the majority of His miracles were done in the other two cities. At the end of his Gospel, John said that it was impossible to write down all that Christ did. Therefore, the Gospel writers had to be selective in what they wrote. Chorazin is an example of material that was omitted under the inspiration of the Holy Spirit. And you, Capernaum, will you be lifted to the heavens? No, you will go down to sh’ol (Matthew 11:23a). Usually brought into English as sh’ol; the Greek is translated hades, the place of the dead. In the TaNaKh, sh’ol is a dim vague state where dead souls wait. Most often, English versions us the word hell.

For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment (Gen 19:23-25) than for you (Mt 11:23b-24). They did not respond even though they saw the miracles. At this point, the purpose of our Lords’ miracles was to serve as signs to Isra’el to authenticate that He was indeed the Messiah. While all unbelievers will end up in the lake of fire (see my commentary on Revelation Fm – Satan Will Be Released from His Prison and Will Go Out to Deceive the Nations), there will be degrees of punishment in hell.

The principle seems to be, the greater our knowledge, the greater is our responsibility, and the greater will be our punishment if we fail in our responsibility. It may well be that the different stages of punishment in hell are not so much a matter of objective circumstances as of subjective awareness of the pain and separation from ADONAI. This is parallel to our conception of the varying degrees of reward in heaven (Dani’el 12:3; Luke 19:11-27; First Corinthians 3:14-15; Second Corinthians 5:10). To some extent, the different degrees of punishment reflect the fact that unrepentant sinners will be given over to the evil desires of their hearts. The misery they will experience from having to live with their own wickedness eternally will be proportionate to the degree of awareness of precisely what they were doing when they chose evil. These are the implications of our final state:

1. The decisions that we make in this life will govern our future condition, not merely for a period of time, but for all eternity (see Ms – The Eternal Security of the Believer). Therefore, we should exercise extraordinary care and diligence as we make them.

2. The conditions of this life, as Rabbi Sha’ul put it, are transitory. They fade into relative insignificance when compared with the eternity to come.

3. The nature of our final state is far more intense than anything known in this life. The images used to depict them are quite inadequate to fully convey what lies ahead. Heaven, for example, will far transcend any joy that we have known here, as the anguish of hell.

4. The bliss of heaven ought not to be thought of as simply an intensification of pleasures of this life. The primary dimension of heaven is the presence of the believer with YHVH.

5. Sh’ol is not only a place of physical suffering, but, even more so, the awful loneliness of total and final separation from our Lord.

6. Hell should not be thought of primarily as punishment visited upon unbelievers by a vindictive God, but as the natural consequence of the sinful life chosen by those who reject Yeshua ha-Meshiach.

It appears that although all humans will be consigned either to heaven or sh’ol, there will be degrees of reward for those in heaven, and degrees of punishment for those in hell.⁶³¹

In the middle of these verses that describe rejection and judgment, it is refreshing to hear how Jesus prays to His Father. Surprisingly, He begins with words of thankfulness to ADONAI of heaven and earth. This points to the fact that our Lord trusted in the Father’s plan even when things didn’t seem to be falling into place as the nation of Isra’el had already rejected Him (see Eh – Jesus is Officially Rejected by the Sanhedrin). At that time Jesus said: I praise you, Father, ADONAI of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Ha’Shem is the sovereign over all, and nothing, not even rejection by the people of Isra’el, will frustrate His ultimate plans of messianic redemption. Those who think of themselves as wise, they did not see the truth because of their depravity; but because of the righteous of the TaNaKh those who had the faith of little children saw the light. Because they opened hearts to the things of the LORD, they were able to receive redemption through our Savior. Yes, Father, for this is what you were pleased to do (Mattityahu 11:25-26).

Messiah continues His prayer and rejoices in that fact that all things have been committed to Me by My Father. There is no doubt whatsoever that in the minds of His hearers, that the Savior referring to God as My Father was a claim to deity. The Jews had earlier accused Jesus of making Himself equal with God (John 5:18). When on another occasion when He said: I and the Father are One, His Jewish opponents picked up stones to stone Him for blasphemy (John 10:30-31 and John 10:15, 17-18, 25, 29 32-38).

His own divine origin is emphasized by Yeshua Himself when He said: No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him (Matthew 11:27). From statements like these, it is clear that we cannot merely accept Christ as merely a good rabbi or even a great prophet. He claims to have a unique knowledge of the God of Isra’el because Jesus Himself was in the presence of the Father from all eternity past. Philosophy and religion are utterly incapable of reasoning out YHVH or His truth because they are finite, lower order. Human ideas and concepts are earthbound and totally useless in producing spiritual fruit or guidance.⁶³² ADONAI must break into the darkness and emptiness of human understanding because before being adopted into His family, we are spiritually dead (see Bw – What God Does for Us at the Moment of Faith).

Immediately after His prayer emphasizing God’s sovereignty, Christ prays for any potential disciples. Here, like two sides of the same coin, we can see both God’s sovereignty and mankind’s free will to respond to Him (John 3:16). This is antimony, where two things are true, but they seem to be opposite (from a human point of view). The Trinity is like that, the Scriptures declare that God is one, “Sh’ma, Yisra’el: ADONAI is our God, ADONAI is one” (Deu 6:4). But, the Bible also teaches us that there are three distinct personalities within the godhead (Genesis 1:26; Matthew 3:16-17; John 16:13-15; 2 Cor 13:14). He is ultimately in control, yet we have the responsibility and freedom to respond to His call. Yeshua says to all mankind: Come to me, all you who are weary and burdened, and I will give you rest (Mt 11:28). Even in the midst of unbelief and rejection, Christ extended a gracious invitation to His listeners to trust in Him.

It is possible to learn much about ADONAI’s invitation and never respond to it personally. We can say “no” to God and make it stick. Yet His invitation is clear and nonnegotiable. He gives all and we give Him all. It’s simple and absolute. He is clear in what He asks and clear in what He offers. Like Adam in the garden of Eden, the choice is up to us.

Isn’t it incredible that the LORD leaves the choice up to us? Think about it. There are many things in life we can’t choose. We can’t, for example, choose the weather. We can’t control the economy. We can’t choose whether or not we are born with a big nose or blue eyes or a lot of hair. We can’t even choose how people respond to us.

But, we can choose where we spend eternity. The big choice, God leaves to us. The critical decision is ours. What are you doing with His invitation?⁶³³

The Torah presents a positive spiritual responsibility as a Jew attempts to fulfill its commandments with love (Tractate Avot 3:6). Most Jews even to this day do not consider the Torah a negative burden but a gift from YHVH to be celebrated, as witnessed in the Torah service every Shabbat. After all, it is a great gift to have a roadmap on how to have a blessed life. However, during the time of Christ pharisaic Judaism had added the traditions of men (Mark 7:8) to the Torah. For every one of the 613 commandments given by Moses, the Oral Law (see Ei – The Oral Law) added about 1,500 additional man made laws that the Jews were obligated to obey. Consequently, what was supposed to be a gift to be celebrated (coming under the yoke of the Torah), became a burden to be endured (coming under the yoke of the Oral Law).

In contrast, then, to the burdensome Oral Law, the gracious invitation He offers is this: Take my yoke upon you and learn from Me (The Hebrew: Take my yoke upon you is a rabbinic phrase meaning, going to school), for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:29). Judaism speaks of  “the yoke of Heaven,” the commitment any Jew must make to trust in God, and “the yoke of the Torah,” the simultaneous commitment an observant Jew makes to keep the generalities and details of halakhah. This collective call meant that all Isra’el was responsible for the covenant fidelity of its individual members. A breach by anyone put the entire covenant people in jeopardy, which would trigger dire consequences as Achan found out in Joshua 7.

Jesus speaks of His own easy yoke and light burden when He said: For My yoke is easy and My burden is light (Mattityahu 11:30), because salvation through Jesus comes through faith alone.These two are sometimes contrasted in a way implying that in comparison with Judaism, Christ offers “cheap grace.” But this saying of Yeshua’s must be put alongside remarks such as Mattityahu 10:38 and Luke 9:23-24. The easy yoke consists in a total commitment to godliness through the power of the Holy Spirit. It simultaneously requires both no effort and maximum effort – no effort in that the necessary moment-to-moment faith can not be worked up from within but is the gift of God (Ephesians 2:8-9); and maximum effort, in that there is no predetermined level of holiness and obedience sufficient to satisfy ADONAI and let us rest on our laurels.⁶³⁴

Farmers in ancient Isra’el used to train an inexperienced ox by yoking it to an experienced one with a wooden harness. The straps around the older animal were tightly drawn. He carried the load. But, the yoke around the younger animal was loose. He walked alongside the more mature ox, but, his burden was light. In this verse Messiah was saying, “I’ll walk alongside you. We are yoked together. But, I pull the weight and carry the burden.”

I wonder, how many burdens is Jesus carrying for us that we know nothing about. We’re aware of some. He carries our sin. He carries our shame. He carries our eternal debt. But, are there others? Has He lifted our fears before we felt them? Has He carried our confusion so we wouldn’t have to? Those times when we have been surprised by our own sense of peace? Could it be that the Suffering Servant has lifted our anxiety onto His shoulders and placed a yoke of kindness on ours?⁶³⁵

It is important to understand that no one comes to the full understanding of the Father unless Messiah gives that spiritual revelation. Even to this day, a person cannot merely agree intellectually to be a believer (Hebrews 3:7-19). Anyone who comes to a full knowledge of the Father does so only through the mediation of the Son, never through Mary. For there is one God and one mediator between God and mankind, the man Jesus Christ (1 Timothy 2:5; also see John 14:6; Acts 4:12; Romans 8:34; Hebrews 7:25, 9:15). To believe in Yeshua as the Promised One is to receive the completed picture for all the previous covenants to Israel.⁶³⁶

Christ will never oppress us or give us a burden too heavy to carry. His yoke has nothing to do with the demands of works, much less those of human tradition. The believer’s obedience to Messiah is joyful and happy. For, as John explains, this is the love of God: to keep His commands. And His commands are not burdensome (First John 5:3). Submission to the Savior of Sinners brings the greatest liberation a person can experience (actually the only true liberation we can experience), because only through Yeshua ha- Meshiach are we freed to become what YHVH created us to be.

In 1915 Pastor William Barton started to publish a series of articles. Using the archaic language of an ancient storyteller, he wrote his parables under the pen name of Safed the Sage. And for the next fifteen years he shared the wisdom of Safed and his enduring spouse Keturah. It was a genre he enjoyed. By the early 1920s, Safed was said to have a following of at least three million. Turning an ordinary event into an illustration of a spiritual truth was always a keynote of Barton’s ministry.

There was a day when I was weary. For my days had been full of cares, and my nights had been broken. And I spake unto Keturah, saying,

I would fain Lay me down upon my Couch and rest. Trouble me not for the Space of One Hour. So I laid me down.

And I heard the Patter of Little Feet, and there were Little Hands pushing at my door. And there came unto me the daughter of the daughter of Keturah.

And she said, Grandpa, I want to lie down with you.

And I said, Come, and we will rest together. Close thine eyes Tightly and be Very Still. So shall we rest both of us.

And the way she rested was this. She crept under the Blanket that covered me, so that her head and all the rest of her were Covered, and she said, Grandpa, you have lost your little girl.

Then did I seek my little girl whom I had lost, and I said, Where is my little girl?

Where is my little girl? And I felt all over the Blanket, and I found her not.

Then she did cry, Here I am.

And she threw off the Blanket, and laughed.

And she hid from me the Second Time, and the Third Time, and Many Times beside. And every time I found her again, hiding under the Blanket.

And when this had wearied her, she Sat Astride me, so the One Foot was on the Right Side and one was on the Left, and she held me by the thumbs, and her little hands could not quite reach around my two thumbs. And she rocked back so that her head touched the couch between my knees, and she sat up with a Bump upon my Stomach. And she rode me like a horse to Banbury Cross and to many other places.

And she said, You are having a good time with me, aren’t you, Grandpa?

And I told her that it was true.

Now at the end of One Hour, I came forth leading the little damsel by the hand, and Keturah said, Thou art rested. I behold the weariness is gone.

And it was even so. For the joy of playing with the little damsel had driven away my care, and I was rested.

Now I thought of this, and I remembered that my Lord had said, Come to me, all you who are weary and burdened, and I will give you rest. And I remembered that He said that in resting I should bear a yoke and find it easy, and carry a burden and find it light. And as I thought about it, I knew what He meant.⁶³⁷

John the Baptist Questions Jesus
Matthew 11:2-19; Luke 7:18-35 and 16:16

John the Baptist questions Jesus DIG: How might prison have given rise to Yochanan’s doubts? Does Jesus answer John with promises or with evidence? Why? How might John, who knew the TaNaKh well, reply to Yeshua’s reply (see Isaiah 35:5-6, 61:1)? What encouragement does the Lord give Yochanan? What does the Good Shepherd say about the Baptizer? How did John fulfill prophecy? In what way did he exhibit faith? In what way is the New Covenant believer greater than Yochanan? Who did Messiah compare to children?

REFLECT: When did you come to the place in your own spiritual pilgrimage when you knew Yeshua was the One for you? How did you come to that understanding? What difference has it made? In those periods of discouragement and doubt, what most renews your courage and faith? In what specific way can you be an encouragment to someone in your church or messianic synagogue leadership? In your family? Among your friends? If you could ask Jesus about a decision you are facing, what would it be?

John had been in the dungeons of Machaerus for two long years. The old fort was located in a hot and desolate region five miles east and fifteen miles south of the northern end of the Dead Sea. It is hard to imagine anyplace more remote or desolate, situated in the middle of the desert, high atop a mountain. The dank cells are carved into the rocky hillside, and, in fact, some are nothing more than caves. The floors, ceiling, and walls are impenetrable rock. There are no windows in his cell; the only light comes through small slits in the thick wooden door. It is a place of solitude and silence, damp and chill, where hope is hard to maintain through month after month of sleeping on the ground and where one’s skin grows pale from never feeling the warmth of sunlight. The living hell of the prison had been preying on John’s mind and he started doubting if Yeshua really was the Messiah.⁶²⁰

John’s own disciples were reporting Jesus’ activities to him. They told the Immerser that the Sanhedrin and the Pharisees were not responding well to Christ’s message. Not only that, John did not understand that Jesus would come first as the Passover Lamb to be sacrificed, and then come again as the Lion of the Tribe of Judah to rule (Rev 5:5). He would come first as Yeshua ben Joseph, then return later as Yeshua ben David. He had probably expected, like many other traditional Jews of his time, that the Meshiach would instantly bring the promised redemption to Israel. So, out of these negative circumstances, and the fact that John had been in prison for quite some time, he started having doubts about the reality of the claims of Christ.

With Jesus not ushering the Messianic Kingdom immediately, and with such intense opposition, it was understandable how even Yochanan could have some doubts. When John, who was in prison, heard about the deeds of the Messiah, he sent two of his disciples to ask Him, “Are You the Expected One, or should we look for someone else” (Mattityahu 11:2-3; Luke 7:18-20 NASB)? Along with Branch, ben David, King of kings, and other titles, the Expected One was a common name for the Meshiach. Every Jew of Yeshua’s day would have known that to ask if He were the Expected One was to ask if He were the Messiah. John had already announced Jesus as the Messiah, and addressed Him as the Lamb of God, baptized Him in the Jordan River, and declared in all humility: He must become greater; I must become less (John 3:30). But, the events (or lack of them) caused his mind or emotions to put a cloud of doubt over his belief. The herald was not asking for information, but confirmation. He believed, but his faith had weakened. John came to Jesus through his disciples, saying, like the father of the boy the Prince of Life cleansed of an evil spirit: I do believe, help me overcome my unbelief (Mark 9:24).

In John’s experience, and the experience of countless believers after him, doubt might better be described as bewilderment or confusion. His doubt was the doubt of a believer. He was not questioning the truthfulness of God’s Word as revealed to him in the TaNaKh or at the baptism of Yeshua. He was, rather, uncertain about his understanding of those truths. Nearly all the Gospel references to doubt pertain to believers rather than to unbelievers; and the kind of questioning Yochanan experienced concerning the identity of Christ can only occur in the life of a believer. In the transitional time, before the written revelation of the B’rit Chadashah, there were many things that seemed unclear and needed clarification.

It should be reassuring to us that even a man of John’s spiritual distinction and gifts was subject to doubt and confusion. From Yochanan’s situation we can see that the four reasons that caused him to doubt are the same reasons that can cause us to doubt.⁶²¹

The first cause for doubt is difficult circumstances. Humanly speaking the career of Yochanan the Baptizer ended in disaster. He had been courageous, holy, loyal, selfless and committed in his service to God. He had done exactly what ADONAI told him to do. He had been filled with the Ruach from birth and had lived his entire life under a Nazarite vow. But now, he could not help by wonder if prison, shame, physical torment, and loneliness were his rewards. John knew the TaNaKh well, but, when left alone with his own thoughts, terrible questions rose in that murky dungeon. Like serpents that crept out of its walls, they would uncoil and raise their heads with terrible hissing. It must have been beyond depressing for him to think that the single purpose for which he had dedicated his whole life was a failure.

When a believer has faithfully and sacrificially served Christ for many years and then experiences tragedy, perhaps even a series of tragedies, it is difficult not to wonder about God’s love and justice. When a child is lost to death or to unbelief, a husband or wife dies or leaves, cancer strikes a loved one, we are tempted to ask, “Lord, where are You now when I really need You? Why have you let this happen to me? Why don’t You help?” But, if we dwell on such thoughts, the Adversary magnifies them and tries to use them to undermine our trust and confidence in ADONAI. Except for when we willingly continue in sin, we are never so vulnerable to doubting God’s goodness and truth and believing Satan’s lies as when we are suffering. Difficult circumstances are painful and trying, but, our response should be the same as John’s – going to the Lord and asking Him to quell or doubts (James 1:2-12).⁶²²

The second reason for confusion is incomplete revelation. Although John had heard about the deeds of the Messiah, his information was secondhand and not complete. He had been in prison for a year; but, even while Jesus was preaching, Yochanan had no direct contact with Him after His baptism. If Yeshua’s own talmidim failed to understand Him and exhibited little faith after being with Him for three years, it’s easy to grasp how John could also have doubts. Like the prophets of the TaNaKh, the Forerunner did not experience the full truth about Christ that he was sent to declare (First Peter 1:10-11). The information that John’s disciples brought back to him was still not firsthand.

Many believers today also doubt certain truths about God because of incomplete information, because they have inadequate knowledge or understanding of His Word. The believer who is immersed in Scripture has no reason to stumble. When ADONAI is allowed to speak through His Word, doubt vanishes like mist in the darkness like mist in the sunlight. Jesus responded to the doubts of two disciples on the Emmaus road by explaining to them what was said in all the Scriptures concerning Himself (Luke 24:25-32). We all need the continual truth of His Word to protect us from doubt and to dispel confusion when it comes. The Bereans were noble-minded and received the message with great eagerness because they examined the Scriptures daily to see if what Paul said was true (Acts 17:11).⁶²³

The third source of confusion is worldly influence. Most Jews expected the Messiah to free Israel from her bondage, which at that time was under Rome. He obviously couldn’t establish His own Kingdom of justice and righteousness without first dealing with the pagan, unjust and cruel Romans. Jesus, however, had done nothing to oppose Rome, either in words or actions. Yeshua’s own apostles had some of those same misconceptions. They constantly had doubts about the Master because He didn’t fit their preconceived ideas. Even after His resurrection they still expected Him to establish His earthly Kingdom (Acts 1:6). All of them had been victimized by what people around them thought He should be.

People today, including some believers, doubt and are confused about the plan of God for the same reason. Their minds are so full of the ideas of people around them that they fail to understand the plan of ADONAI. We constantly hear people ask, “If Christ loves everybody so much, why do children die and people starve and get diseased and become crippled? If God is a God of justice, why is there so much corruption and injustice in the world? Why do so many good people have it so bad and so many bad people have it so good? If God is so loving and merciful, why does He send people to hell? If God is so powerful and false religions are so evil, why doesn’t He just wipe out those imposters?” Because the Lord does not fit their preconceived ideas of what He should be like, people are confused, often times indignant, and sometimes even blasphemous.⁶²⁴

The fourth root of doubt is unfulfilled expectations. The fact that Yochanan instructed his disciples to ask, “Or should we look for someone else?” seems to indicate that John’s expectations about the Messiah had not been met. Under the direction of the Ruach, Yochanan had boldly proclaimed: I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire (Mt 3:11-12). John knew that what he preached was true, and he knew that Christ was the one about whom he preached; yet Jesus had done none of those things. He saw no divine intervention, no judgment, and no execution of justice. Jesus did not avenge the righteous. He did not even defend Himself against His accusers.

It has always been hard for believers to understand why the LORD allows so many of His children to suffer and allow so many wicked, ungodly people to prosper (see Psalm 37 and73). It was especially hard for John the Baptizer. For one thing, he had a deep devotion to righteousness and was called by ADONAI to preach repentance and judgment. More than that, he was called to proclaim the coming of the Expected One who would execute that judgment – which he thought would begin shortly, if not immediately, after the Meshiach appeared on the scene. Believers today sometimes get excited about the Lord’s imminent return; but, when many years pass and He does not come, their hope, along with their dedication, often fizzles out. Some scoffers will even say: Where is the promise of His coming? For ever since our ancestors died, everything goes on as it has since the beginning of creation (Second Peter 3:4).⁶²⁵

Thus, when Yochanan’s disciples asked Jesus if He was the Expected One, that at that very time He cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind (Luke 7:21).

Weeks passed. The journey from Machaerus to Galilee was just four days. John prayed as he waited patiently for a response from the Nazarene. Finally, he heard his disciples at his cell door. They had returned with a very specific message from Yeshua. John could hardly contain himself. What did He say? They answered: Jesus told us to go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the Good News is proclaimed to the poor (Mattityahu 11:4-5 and Luke 7:22). This was no scolding, but a loving confirmation of His true identity (see the commentary on Isaiah, to see link click Gl – The Three Messianic Miracles). The purpose of Christ’s miracles was to authenticate His messianic claims (see the commentary on The Life of Christ En – Four Drastic Changes in Christ’s Ministry).

To this, Yeshua added a tender rebuke for John’s benefit: Blessed is anyone who does not stumble on account of Me (Mattityahu 11:6; Luke 7:23). It was as if He were saying to the Herald, “Don’t doubt if you want to have the blessing of My joy and peace.” The warning did not take away from Messiah’s esteem for Yochanan, as His testimony immediately showed. When John died, he did not have all his questions answered and neither will we. He still must have wondered when the Savior of Sinners would usher in His Kingdom, judge the wicked, and usher in His long awaited reign of righteousness. But, he no longer had any doubts about who Yeshua was, or about His goodness, justice, sovereignty or wisdom. He was content to leave everything he didn’t understand in the Lord’s hands, which is the secret of being blessed and not stumbling.

After John’s disciples left, the Lord began to speak to the crowd about Yochanan. He asked several probing questions of the crowd in order to illustrate the vital message of the Immerser. What did you go out into the wilderness to see? A reed swayed by the wind? The reed to which Jesus referred was common along Near Eastern riverbanks, including those of the Jordan where John baptized. They were light and flexible, waving back and forth with every breeze. But, the Baptizer wasn’t like that – he never wavered. If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces (Matthew 11:7-8; Luke 7:24-25). The soft man dressed in fine clothes would not live in the wilderness as John did (Mattityahu 3:4). His life-style was a testimony against self-indulgence and self-centeredness. Both physically and symbolically he dressed, ate, and lived far apart from the hypocrisy and corruption of pharisaic Judaism in Jerusalem. He was not interested in the ease or approval of the world.

Then what did you go out to see? A prophet? The answer to that question was clearly yes. The Forerunner had developed a large and dedicated following and most people did indeed consider him to be a prophet (Matthew 14:5, 21:26). The prophetic office began with Moshe and extended until the Babylonian captivity, after which for 400 years Isra’el had not prophet until John the Baptist. He was the valedictorian of the prophets, the most dynamic, articulate, confrontational, and powerful spokesman ADONAI had ever called. As the last prophet, Yochanan would not only announce the Expected One was coming but that He had arrived. Yes, I tell you, and more than a prophet (Matthew 11:9; Luke 7:26).

This is the one about whom it is written, “I will send My messenger ahead of You, who will prepare Your way before You” (Mattityahu 11:10; Luke 7:27). Malachi said it this way: I will send My messenger, who will prepare the way before Me. Then suddenly the Lord you are seeking will come to His Temple; the messenger of the Covenant, whom you desire, will come,” says the LORD of heaven’s angelic armies (Malachi 3:1). The quote here introduces a passage that explicitly states that Elijah the prophet will precede the coming day of the Lord, that is, the Day of Judgment (Malachi 4:5). Judaism expects Elijah – who never died but was taken up to heaven by a whirlwind in a fiery chariot (Second Kings 2:11) – to precede the Messiah. In fact, Jews have a place set for him at every Passover Seder to welcome him home.

Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist (Matthew 11:11a). What was Jesus saying? Was the Immerser greater than Abraham? Moses? and David? Yes! We do not have a record of John’s entire ministry because the four Gospels focus on the Messiah and not His forerunner. We know that Yochanan had tremendous influence not only in the Land, but also outside the Land. In Acts, Paul runs into a group of men who were disciples of John. They had not even heard that Jesus had come on the scene (Acts 19:1-7). In fact, there are villages in present day Syria that speak Aramaic that still consider the Baptizer their prophet. So, he had a much greater influence than someone merely reading the Gospels would realize. But, then Jesus gives us what seems to be a contradictory statement.

He declared: Yet whoever is least in the Kingdom of heaven is greater than he (Mt 11:11b; Lk7:28). While John is the greatest of the prophets, the least of those in the B’rit Chadashah will be greater than he was (Mt 16:18-19). This tells us that the position of being in Christ (Eph 1:3-9) is greater than the position of being the righteous of the TaNaKh before the birth of the Church (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd). Thus, the least New Covenant believer is even greater than John the Baptist.

Jesus said: From the time that John the Immerser had started his ministry until now (which had been a relatively brief period of time, perhaps eighteen months), the kingdom of Heaven has been subjected to violent opposition (Mt 11:12). There had been be an intense spiritual battle over the heart and soul of Isra’el as the Meshiach was ready to appear. John generated conflict wherever he went, because his message upset the status quo, so the Kingdom moved steadily through the godless, sinful worldly system that opposed it.

All of God’s previous revelation culminated with the Herald, for all the Prophets and the Torah prophesied until John (Matthew 11:13; Luke 16:16a). John was part of the Torah and all the Prophets, yet he is also the beginning of the gospel. You might say he has one foot in the TaNaKh and one foot in the B’rit Chadashah.

But, since that time, the Good News of the kingdom of God, which is has not come, is being preached directly, first by the forerunner (Mattityahu 3:1-2) and now by Yeshua (Mattityahu 4:17; Mark 1:15), with the result that everyone is forcing their way into it (Luke 16:16b). This emphasizes the passionate decision one must make in order to enter the Kingdom. Therefore, John the Baptist was a transitional figure between the age of promise and the age of fulfillment. He was the last of the prophets, and the Dispensation of the Torah ended with him. Then we have another statement about John the Baptist and Elijah.

Previously, Jesus said that John had come in the spirit and the power of Elijah. But John, while freely admitting that he was the one who prepared the way for the Lord, he vigorously denied that he was Elijah (John 1:21-23). But, now Jesus said: And if you are willing to accept it, he is the Elijah who was to come. The Lord was making the point that if the Messiah was accepted as King, and if the Kingdom were received, then John would have fulfilled Elijah’s function to restore all things: See, I will send you the prophet Elijah before that great and dreadful Day of ADONAI comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come during the Great Tribulation and strike the Land with a curse (Malachi 4:5-6). But, since the messianic Kingdom was rejected, John did not fulfill Elijah’s function. As a result, Elijah himself will someday return to fulfill that function (see my commentary on Revelation Bw – See, I Will Send You the Prophet Elijah Before That Great and Dreadful Day of the LORD Comes). Whoever has ears, let them hear (Matthew 11:14-15).

That did not mean, however, that John’s ministry was a failure. He prepared people to accept the Messiah once He was known. Those who were baptized by Yochanan were making a commitment to believe in whosoever John pointed out as the Messiah. John was successful in this. All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John (Luke 7:29). The common people who had believed in John’s message had no trouble in believing in Jesus as the Meshiach.

But the Jewish leadership, the Pharisees and the Torah-teachers, had rejected John’s message and God’s purpose for themselves. We know this because the Immerser had not baptized them (Luke 7:30). So, by rejecting John’s baptism of repentance they rejected God’s purpose for them and the nation of Isra’el.⁶²⁶

Jesus characterized the Pharisees who had rejected John as children. He went on to say: To what, then, can I compare the people of this generation? The rabbis used many expressions to introduce an illustration, analogy or story, such as “To what is the matter like?” or “How can I illustrate this point?” Those who refused to believe in the Good News covered their unbelief with criticism. So, in that rabbinic tradition, Yeshua illustrated His point by saying: They are like children sitting in the marketplaces and calling out to others (Mt 11:16; Lk 7:31-32a)? They were like rebellious children that insisted on having their own way.

The marketplace was a central area of cities or towns where people shopped or socialized. On certain days of the week, farmers, craftsmen and merchants brought their produce or merchandise to sell. Children played while their parents bought, sold, or visited. Two games, “wedding” and “funeral” were particularly popular. Since weddings and funerals were two of the major social events, children liked to mimic them. Weddings included festive music and dancing, and when the children played “the wedding game” they expected everyone to dance when the imaginary flute was played, just like the grownups did at a real wedding. Likewise, when they played “the funeral game” they expected everyone to mourn when the imaginary dirge was played, just like the paid mourners did at a real funeral.

But, there were always the rebellious ones, who refused to go along with the rest of the children. We made happy music, but you wouldn’t dance! We made sad music, but you wouldn’t cry”(Matthew 11:17; Luke 7:32 CJB). If the game was “wedding,” they wanted to play “funeral;” if the game was “funeral,” they wanted to play “wedding.” Nothing the other children did could satisfy them. They were complainers who ruined everything. There is never enough proof for unbelief.

Jesus applied the first illustration to the response of the nation to John the Baptist. For when Yochanan came neither eating nor drinking wine they said: He has a demon (Matthew 11:18; Luke 7:33). To pharisaic Judaism, John’s lifestyle was like a funeral. He grated against their immoral nerves, so in the final analysis they killed him. They tolerated him for a while, but he would not let them sit on the fence and be neutral bystanders. Thus, when they had to choose, they chose not to believe him. Instead of accepting the Herald’s rebuke of their sinfulness, they rebuked his righteousness. Demon possession was the given reason that John was rejected; however, the real reason for his rejection was because he had rejected pharisaic Judaism and the Oral Law (see Ei – the Oral Law). What happened to the herald will happen to the King.

Messiah applied the second illustration to the response of the Pharisees to Himself. Unlike John, fasting or abstaining from wine did not characterize Jesus’ lifestyle. In fact, in contrast to Yochanan’s ascetic life-style, Yeshua fully participated in all the normal social activities. Yet He would be rejected on the same grounds as John, that of demon possession (see Ek – It is only by Beelzebub, the Prince of demons, That this Fellow Drives Out Demons). The Lord lived in the wedding mode (Mattityahu 9:14-15) and said: The Son of Man, came eating and drinking. The Pharisees and the Torah-teachers, however, were quick to exaggerate Christ’s normal activities, charging Him with being a glutton and a drunkard, a friend of tax collectors and sinners (Matthew 11:19a; Luke 7:34).

First, the wine Jesus and most other Jews drank was made by boiling fresh grape juice down to heavy syrup in order to prevent it from spoiling and to simplify its storage. Water would be added as needed to a small amount of the syrup to make the “wine.” It was nonalcoholic, and even when allowed to ferment it was not intoxicating because it was mostly water. Thus, He was not a drunkard.

Second, yes, He was a friend of tax collectors and sinners, but not in the sense that the Pharisees meant. They tried to imply that because Jesus associated with tax collectors and sinners that He also shared in their sin. Nothing could have been further from the truth. He did not participate in their sinful lifestyle, on the contrary, offered them deliverance from it (see Cp – The Calling of Matthew).

Yeshua’s statement culminates in the statement that despite the rejection of John and Jesus by pharisaic Judaism, wisdom is proved right by all her children (Matthew 11:19b; Luke 7:35). Wisdom, here, is personified and corresponds to God’s way. The children of God’s wisdom are contrasted with the children of this generation (Mattityahu 11:16; Luke 7:31).  The children of God’s wisdom will be clearly seen by their spiritual fruit (Galatians 5:13-26), and the rebellious children of this second illustration, pharisaic Judaism, who did not respond, will also clearly be seen by their lack of spiritual fruit.⁶²⁷

How sad it is that there are some who cling to their own righteousness so tightly that they are closed to the grace of ADONAI. Yeshua came to deliver the Good News of salvation to all men and women. The gospels are full of accounts of people who sought out the Lord and placed their faith in Him. None were disappointed. However, Messiah did not limit Himself to those who sought Him. When He encountered a widow having to bury her only son, the Man of sorrows and Himself acquainted with grief (Isaiah 53:3) was filled with compassion (see Eb – Jesus Raises a Widow’s Son). Jesus went up and touched the coffin they were carrying him on and the miracle-working Rabbi brought the boy back to life.

All that is required to receive grace from Ha’Shem is that we listen and trust in Him. If we will do that, He does the rest. God will provide evidence of His grace by seeing that we bear fruit. The Lord enlists those who hear His voice. And those who listen closely succeed beyond their abilities because of the power of His grace.

We can take heart in knowing that the Suffering Servant seeks out everyone – even those ignored by the powerful and the wealthy. He never discriminated, but offered His mercy and grace to everyone. Even today, ADONAI desires to touch those around us. The hope of the Good News is for them. If we listen to the Ruach Ha’Kodesh, He will show us how to share the Gospel with our friends, neighbors, and family members. And, the Lord will pour out His mercy and grace to those who listen and believe – for His faithfulness is not dependent upon our righteousness, but upon His righteousness and unconditional love.

Thank, You, Father, for giving us Your Son. Because He is faithful to us, we need never despair of Your love. Help us to trust in the power of your grace to flow through us to everyone around us. Amen, He is faithful.⁶²⁸

The Controversy Over King Messiah

Pharisaic Judaism believed that the Oral Law (to see link click Ei – The Oral Law) was equal to, or even slightly greater than, the 613 commandments written by the human author Moses in the Torah. Thus, the Great Sanhedrin (see Lg – The Great Sanhedrin), or the Jewish Supreme Court rejected Jesus as the Messiah at that time. Once He was rejected, the focus of His ministry changed (see En – Four Drastic Changes in Christ’s Ministry).

The Faith of the Centurion
Matthew 8:5-13 and Luke 7:1-10

The faith of the Centurion DIG: Why did the centurion send some elders of the Jews to Jesus instead of going himself? What was unusual about the centurion being concerned about his young servant? Why was the Lord amazed? Why is replacement theology wrong? Does the Great Physician still heal today? How? When? Under what circumstances?

REFLECT: How do you understand the authority of God? If you have been touched by the blessings of the Messiah through Isra’el, what are you doing to return the blessing to the Jewish people today? Like the centurion, people in the storms of life don’t waste time or mince words. They go directly to the people whose faith they believe is real. Are you one of those people? Why? Why not?

From the very beginning of the Bible, God’s plan has always been that Jews and Gentiles should worship ADONAI together. In the TaNaKh we learn that all peoples on earth will be blessed through Yeshua (see my commentary on Genesis, to see link click Dt – I Will Bless Those Who Bless You, and Whoever Curses You I Will Curse). Rabbi Sha’ul teaches us in the New Covenant that the dividing wall of hostility has been torn down between Jews and Gentiles (see my commentary on Acts Ah – The Jewish Good News for Gentiles).

When Jesus had finished saying all this to the people who were listening to His teachings (see Da – The Sermon on the Mount), He entered Capernaum (Matthew 8:5a; Luke 7:1). Christ considered Capernaum as His home base. But, because Capernaum was a Jewish town under Roman occupation, it gave Yeshua His first opportunity to publicly minister to a Gentile. Because He pronounced a curse on it (Matthew 11:23), the ancient city no longer exists, except in the form of ruins of a synagogue and a few houses. It was a pleasant town in Messiah’s day and He spent considerable time there, probably much of it in Peter’s house (Mt 8:14).

When He arrived, a Roman army officer called a centurion came to Him, asking for help (Matthew 8:5b). The reason he was called a centurion is because a century is a unit of 100 and he commanded 100 Roman soldiers. There is a good possibility that he belonged to a special category of Gentiles known as God fearers, or Yirey Ha’Shamayim. These were Gentiles who had great respect for the faith of Isra’el and even attended the local synagogue. However, they stopped short of becoming full converts (gerim) who not only attended the synagogue but also kept the required commandments for a convert, such as circumcision, immersion and Temple sacrifice. It is noteworthy that each of the Roman centurions mentioned in the New Covenant are spoken of favorably, and the Bible seems to indicate that each of them eventually believed in Jesus as their Lord and Savior.

His servant, whom he valued highly, was at home paralyzed, suffering terribly and was about to die. Whatever disease it was, it was fatal. The centurion heard of Jesus and sent some elders of the Jews to Him (Matthew 8:6; Luke 7:2-3a). In every town there were what we may call municipal authorities who were under the authority of the mayor. But, there were also synagogue representatives called the elders of the Jews, an institution frequently mentioned in the Bible, and deeply rooted in Jewish society.⁶⁰⁸

When the Roman centurion came to Jesus to have Him cure his servant, the homosexual theologians of today somehow think that the Greek text proves that the servant was in fact the centurion’s lover. This lie is told to those who have itching ears (Second Timothy 4:3), and the unlearned that memorize foolish statements like this for their next debate. The gay church movement can rely on a sufficient number of the biblical ignorant to repeat such lies.⁶⁰⁹

Asking Him to come and heal his servant (Matthew 8:7; Luke 7:3b). There is a saying that, “As the king – so the messenger.” In Luke’s mind, although the elders of the Jews were the ones who actually spoke to Christ, it is the centurion who really asked for help.⁶¹⁰ Pais, here translated servant by Matthew, literally means a young child. Luke, however, calls him a slave (Greek: doulos), indicating that he was most likely born into the slave household of the centurion. The term servant would cover both meanings.

When they came to Jesus, they pleaded earnestly with Him, saying: This man deserves to have you do this (Luke 7:4), because he loves our [people] and has built our synagogue (Luke 7:5). The term deserves should not be interpreted to mean earned favor, as the replies of the centurion in 7:6-7 reveal. The fact that Yeshua commented on his faith rather than his good works indicates that the word deserves is not to be confused with merited favor. It was as if the elders of the Jews were saying, “He is the kind of man who has been good to our people.”⁶¹¹ The centurion was under the blessing of the Abrahamic Covenant, which said: I will bless those who bless you (Genesis 12:3a).

The fact that the centurion cared so much for his servant set him apart from the typical Roman soldier, who could be heartless and brutal. Normally, a slave owner in that day had no more regard for his slave than for an animal. The great Greek philosopher Aristotle said there could be no friendship and no justice toward inanimate things, not even toward a horse or a slave because master and slave were considered to have nothing in common. “A slave,” he said, “is a living tool, just as a tool is an inanimate slave” (Ethics, 1:52). Yet, the centurion from Capernaum had no such compulsion. He was a soldier’s soldier, but, he had deep compassion for his dying slave boy and felt unworthy to approach Jesus personally. Yeshua knew the man’s heart and didn’t need to hear a direct request, either from the centurion or from the Jews who came in his behalf. He simply responded in love, saying: I will come and heal him (Mattityahu 8:7b NASB).⁶¹²

Jesus was not far from the house when the centurion saw Him and sent friends to say to Him, “Lord, don’t trouble Yourself, for I do not deserve to have You come under my roof” (Luke 7:6b). Here again the Greek indicates that, in Luke’s mind, the centurion spoke these words to Christ through the lips of his friends. While there was no direct biblical prohibition keeping a Jew from entering the house of a Gentile, it is understandable that virtually all would refrain from such an action so as not to become defiled (Acts 10:28, 11:3 and 12; Tractate Oholot 18:7). The Roman officer already understood such convictions and expected that Yeshua, a rabbi, would not come to his own home. Luke tells us that the centurion even recruited some elders of the Jews to present his appeal to Christ, another indication of his understanding of the cultural issues of that time (Luke 7:3).⁶¹³

He felt genuinely unworthy for Jesus to go to that much trouble for him, and no doubt also didn’t want Him to break Jewish tradition. That’s why he said: I did not even consider myself worthy to come to you (Mattityahu 8:8a and Luke 7:6c). While both Matthew and Luke emphasized the faith of the centurion, Luke emphasized his humility as well.

Speaking for the centurion, his friends said: Lord, if You just say the word, and my servant will be healed (Mt 8:8b; Lk 7:7). He knew of the Lord’s healing power and he also understood delegation of power: For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it” (Mt 8:9; Lk 7:8). He trusted that the spoken word of God (Greek: rhema) was all that was needed for the healing of his servant. He recognized authority when he saw it, even in a real miracle or healing in which he had no experience or understanding. He knew that if he had the power to make soldiers and slaves do his bidding by simply giving them orders, Yeshua’s supernatural powers could even more easily allow Him to simply say the word and cause the servant to be healed.

This is one of the few times in the New Covenant that the Prophet of Nazareth is said to be amazed. When Jesus heard this, He was amazed and said to those following Him: Truly I tell you, I have not found anyone in Israel with such great faith (Matthew 8:10; Luke 7:9). Many Jews had believed in the Meshiach, but, none had shown the sincerity, sensitivity, humility, love and depth of faith of this Gentile soldier. What happened here would eventually happen on a national scale. The Jews would reject the Messiah and the Gentiles would accept Him. I say to you that many Gentiles will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of Heaven (Matthew 8:11).

But the Pharisees, or the subjects of the Kingdom will be thrown outside into the darkness, where there will be weeping and gnashing of teeth (Matthew 8:12). Sometimes anti-Semites think that since the gospel is for all humanity that ADONAI is no longer interested in Isra’el as a nation (even though Mattityahu 23:37-39 proves the opposite). This error – known variously as Replacement theology, Dominion theology, Kingdom Now theology, Covenant theology (in some of its forms), Reconstructionism, and in England, Restorationism – with its anti-Semitic implications, is so widespread that passages in the B’rit Chadashah are even mistranslated to conform to it (Romans 10:1-8 for example). The present verse is one of those passages.

However, the point of this story is not the exclusion of Gentiles but inclusion. Here Yeshua clearly states that Gentiles from all over (from the east and the west), even an officer of the hated Roman conquerors, can, by believing in ADONAI, join (not replace) God’s people and take their places at the feast with Abraham, Isaac and Jacob in the kingdom of Heaven (Matthew 8:10-11). Like many statements of the prophets pertaining to the Israelites, Matthew 8:12 above is a warning against lack of faith, not an irrevocable prediction.⁶¹⁴

Then Jesus said to the centurion through his emissaries: Go! Let it be done just as you believed it would. And because of the sincere faith of that Roman officer, it is not surprising that his servant was healed at that moment (Matthew 8:13). The servant boy may not have even known that his master had sent for Christ to heal him. There is no biblical evidence that the servant was a believer. Yeshua never touched him – didn’t even meet him personally. The Great Physician just spoke the word and he was healed.

Jesus healed with a word or touch. He healed instantly, He healed organic diseases from birth and He raised the dead. He healed all who came to Him, fully and completely. Those who claim the gift of healing today are cruel imposters. If they could really heal the way Messiah healed when He walked the earth, they would be clearing out hospital wings, curing cancer patients and raising the dead like Peter (Acts 9:36-42) and Paul (Acts 20:10) did. When their supposed gift fails to materialize, they blame the sick, injured or deformed, saying their lack of faith prevented the healing. The wheelchair bound Joni Erickson Tada experienced this kind of spiritual abuse.

So, does the Great Physician still heal today? Yes, without a doubt. But, He heals on the basis of His will and in His timing. Jesus did not give the principle just as you believed it would as a universal promise to all believers. Rabbi Sha’ul had absolute faith in ADONAI’s ability to heal him, and he personally experienced, and was often used as the instrument of God’s miraculous healing. But, when he prayed three times for his thorn in the flesh to be removed, the Lord’s answer to him was: My grace is sufficient for you, for power is made perfect in weakness (Second Corinthians 12:7-9).⁶¹⁵

When the men who had been sent returned to the house, they found the servant well (Luke 7:10). The Roman centurion stands as a great example of a Gentile believer who has personal faith in the God of Abraham, Isaac and Jacob, and as a result, a love for the people of Isra’el.

The centurion said: I am a man under authority. How do we understand the authority of ADONAI? We know that God created the world and has said that we would rule over it (Genesis 1:26). We also know that the Father has given Jesus all authority in heaven and on earth (Mt 28:18), and has put Him at the head of the body, the Church (Col 1:18). As a result, all authority comes from God. Messiah reminded Pontius Pilate of this during His trial: You would have no power over Me unless it had been given you from above (Jn 19:11).

From time to time over the years, we may have been disappointed in human authority, especially as we have seen it used inappropriately. The Lord, however, never tries to control us with His authority. He has given us the freedom to choose good and evil. When we recognize God’s perfect authority, we will be more likely to want to obey the commands He has given us through His Church. His commands are a gift intended to help us live more loving and fruitful lives – lives that will bear witness to His goodness and love.

Like the centurion, an acknowledgment of God’s authority over our lives can open us up to greater faith. When we pray in the name of Christ, we are invoking His authority over all things, including fear, sickness, anxiety, and sin. Although we are not worthy, Yeshua is pleased with the faith we display when we call on Him in times of distress. Like the centurion, we can have great confidence in the power the Lord.⁶¹⁶

Jesus Raises a Widow’s Son
Luke 7: 11-17

Jesus raises a widow’s son DIG: In Second Kings 4:8-37 it tells us that Shunem and Nain are very close to each other. In light of that, why did Christ perform this miracle in this particular town? What was the significance of this woman being a widow? Of this being her only son? What did He reveal about Himself? What drew Jesus to this funeral procession?

REFLECT: What does this story, and that of the faith of the centurion in the previous file, tell us about Jesus? How does His love and authority make a difference for you? When will you hear His voice? When was the last time you experienced the Lord’s compassion? When has the Yeshua ha-Meshiach restored something for you that you never thought you could get back?

The early spring in Galilee was surely the truest realization of the picture in the Song of Solomon, when the earth dressed herself beautifully and the air sang songs of new life. It seemed as if each day brought a widening circle of power on the part of the Lord; as if each day also brought fresh surprise and new gladness. The day before it was the sorrow of the Gentile centurion that stirred the heart of the Supreme Commander of life and death. Today it is the same sorrow of a Jewish mother, which touched the heart of the Son of Miryam. In that Presence, grief and death could not continue. It didn’t matter if He had to go into a Gentile’s house or had to touch a dead body – neither could defile Him.

Soon afterward healing the centurion’s servant, Jesus left Capernaum and went to a town called Nain (Luke 7:11a). It was about twenty-five miles, but, even walking the whole way there would be no difficulty in reaching Nain by afternoon when funerals often took place. Various roads lead to, and from Nain; that which stretches to the Sea of Galilee and up to Capernaum is clearly marked.

And at that time, Messiah’s apostles and a large crowd went along with Him. But, as He approached the town gate, a dead person was being carried out – the only son of his mother, and she was a widow. And a large crowd from the town was with her also (Luke 7:11b-12). As the two processions approached each other on the narrow road, the question was who would give way to the other? We know what ancient Jewish custom would have demanded. For, of all the sacred duties, none was more strictly enforced than that of comforting the mourners and showing respect to the dead by accompanying the procession to the burial. The popular idea that the spirit of the dead hovered near the unburied remains for three days, must have given intensity to such feelings.

We can only imagine the scene, the watchful anxiety, and the deepening care, the passionate longing of a mother to retain her one treasure. The loss of an only son was especially bitter. After she lost her husband, then her son would support her (under the Torah), but, when her son died she had lost her livelihood and would be reduced to living the rest of her life as a beggar. After the burial, there would be the gradual fading out of the light, the farewell, and then the terrible burst of sorrow.

And now all that was left for the mother to do was to sit on the ground and moan. Before the funeral she would not eat meat, nor drink wine. What little she ate in the house of a neighbor, or in another room, she ate it with her back to her dead son. Devout friends would help her with the funeral arrangements. Since it was deemed a duty for the poorest Jew to provide at least two shofars and one mourning woman, we can be sure that the widowed mother would not have neglected what was considered the last token of affection.

The day that she had dreaded had come. She was in so much pain she didn’t know if she could continue. The well-known blast of the horn had carried its news that once more the angel of Death had carried out his terrible job. The mournful procession started from the desolate home. Once outside, the funeral orator preceded the bier, proclaiming the good deeds of the dead. Immediately before the dead came the women, this being peculiar to Galilee, the Midrash giving the reason that woman had introduced death to the world. Commonly, the face of the dead body was uncovered. As the coffin proceeded, barefoot pallbearers would, at frequent intervals, relieve each other so that as many as possible might share in the work of love. During those pauses, there was loud weeping. Behind the bier walked the relatives, his friends, and then a large crowd from the town. The last sad words had been given to the dead. The body had been laid on the ground; hair and nails had been cut, the body washed, anointed, and wrapped in the best the widow could afford.

Then, along the road from Capernaum streamed a large crowd following the Lord of Life. There they met: Life and death. But, the mourners didn’t cause Him to stop. Nor did the large crowd. It was the mother – the look on her face and the redness in her eyes. Messiah knew immediately what was happening. It was her son who was being carried out, her only son. And if anyone knows the pain that comes from losing your son, your only son, God does.

Therefore, the One who was the Man of sorrows and Himself acquainted with grief (Isaiah 53:3) was filled with compassion. His heart went out to her. The verb heart went out translates esplanchnisthe, a verb used numerous times in the gospels to mean loving concern or sympathy. It is related to the noun splanchna, meaning the inner parts of the body. The noun is used ten times in the B’rit Chadashah (Luke 1:78; Second Corinthians 6:12, 7:15; Philippians 1:8, 2:1; Colossians 3:12; Philemon 7, 12 and 20; First John 3:17). She didn’t notice Him because she was still weeping, but He came along side of her and said: Don’t cry (Luke 7:13).⁶¹⁷

Then Jesus went up and touched the coffin they were carrying him on, and the bearers stood still. They couldn’t imagine what would happen next. But, the awe of the coming miracle – as it were, the shadow of the opening gates of life, had fallen on them. The miracle-working Rabbi said: Young man, I say to you, get up (Lk 7:14)! He removed his mother’s grief, not by a word of consolation, but, by demonstrating that He was indeed the resurrection and the life (Yn 11:25). Jesus is the Red Heifer, without fault or defect, who delivers us from death through the water of purification (see the commentary on Numbers Df – The Red Heifer).

The Giver of Life also spoke directly to the brother of Mary and Martha lying in the tomb when He said: Lazarus, come out (John 11:43)! We will hear His voice at the Rapture (see my commentary on Revelation, to see link click By –The Rapture of the Church). Scripture tells us: For the Lord Himself will come down from heaven with a rousing cry, with a call from one of the ruling angels, and with God’s shofar; those who died united with the Messiah will be the first to rise; then we who are the left still alive will be caught up with them in the clouds to meet the Lord in the air; and thus we will always be with the Lord (First Thessalonians 4:16-17). He is coming for us with a shout.

Instantly, the dead man sat up and began to talk – solid proof that he was truly alive.It must have seemed to him, as if he woke from a long sleep. Where was he now? Why was his mother crying? Who were those around him? And who was He, whose light and life seemed to fall upon him? Jesus was still the link between the mother and the son, who once again found each other. And so, in the truest sense, Jesus gave him back to his mother (Luke 7:15). Is there any doubt that from that point on, that the mother, the son and the people of Nain trusted in Yeshua as the true Messiah?⁶¹⁸

The response to this miracle was immediate. The large crowd from the town was filled with awe, literally fear took possession of all, and praised God. This was not terror but holy reverence. “A great prophet has appeared among us” they said, no doubt thinking of the ministries of Elijah (First Kings 17:17-24) and Elisha (2 Kings Chapters 1 thru 4). “ADONAI has come to help His people,” is common expression in the TaNaKh describing God’s actions on behalf of His people (Exodus 4:31; Ruth 1:6). This news about Jesus spread throughout Judea and the surrounding country (Luke 7:16-17).

What would have drawn Christ to a funeral procession for an only son of a widow? Was it curiosity? Was He attracted by the commotion and crying, the ritual mourning that was part of Middle Eastern funerals? No. Above all else, He was drawn to this scene because of the compassion that always attracts Him to the sorrowful and the needy.

When the Rabbi from Galilee came upon a Jewish leper, He reached out His hand and healed the man because He was filled with compassion (Mark 1:41). When Yeshua sent out the twelve Apostles, He saw the crowds and He had compassion on them because they were harassed and helpless, like sheep without a shepherd (Matthew 9:36). When the miracle-working Rabbi fed the 5,000, He saw a large crowd following after Him, and had compassion on them, because they were like sheep without a shepherd (Mark 6:34). When the Chief Shepherd was passing by Bartimaeus and his friend, they cried out relentlessly for His attention: Jesus, Son of David, have mercy on us! We want to see. Jesus had compassion on them and touched their eyes, saying: Receive your sight. Go, your faith has healed you (Luke 18:35-43). Similarly, in this scene, it was Messiah’s compassion for the widow that drew Him to her side.

We too were once spiritually dead with no hope. But, the Prince of Life had compassion on us and, through His death and resurrection, He raised us from eternal death to eternal life in Him (to see link click Ms – The Eternal Security of the Believer). Just as the people of Nain praised God when they witnessed a wonderful miracle in their midst, so we can rejoice and praise ADONAI for the great work He is doing in our lives. In His mercy, God chose to rescue us and draw us to Himself, revealing His love to us so that we could embrace His salvation: We love because He first loved us (First John 4:19).

Take some time in prayer today and write down the different ways you have experienced the Lord’s compassion and tenderness. Think about the way He rescued you from death through His cross and gave you new life in the Ruach. Try to recall specific situations when you knew His comfort, wisdom, or strength. Look at different members of your family and consider how God has cared for them. As recipients of such love and grace, we are now called to share that love with those around us. Let us ask the Spirit to teach us to love as Jesus loves so that we can become ambassadors of Christ in this world.

Lord, may Your compassion for us fill us with compassion  for others, especially those in our families and those who have no personal knowledge of Your great love and mercy.⁶¹⁹

When Jesus Had Finished Saying These Things,
the Crowds Were Amazed at His Teaching
Matthew 7:28 to 8:1

The response to this most magnificent sermon ever given was mixed. It wasn’t like everyone there that day believed that Yeshua was the Meshiach ben David. No way Moshe! It seems certain that some of those in the large crowd believed in Him, but, the number who entered the narrow gate proved what He said: and only a few find it (Matthew 7:14).

But, any conversions that may have taken place are not recorded. We are only told that when Jesus had finished saying these things, the crowds were amazed at His teaching (7:28). They were totally blown away by the power of what Jesus said. Without a doubt much of this was because of the spiritual focus and content of His message. They had never heard such broad, discerning words of wisdom, depth, insight and perceptiveness. The crowd had never heard such straightforward and fearless denunciation of the Pharisees and Torah-teachers. Israelites had never heard such a powerful description of true righteousness or such a relentless description and condemnation of self-righteousness. There were certainly some new truths and applications revealed by the Rabbi from Galilee. However, the most remarkable thing that amazed the crowd that day was the way He taught.

Every rabbi taught on the basis of previous rabbinic authority. When teaching, a rabbi would always quote previous rabbis, saying things like, “This is what rabbi Cohen says,” or “This is what rabbi Kasdan says.” But, in contrast to this, Yeshua didn’t quote one other rabbinic source because He taught as one who had authority, and not as their Torah-teachers (7:29 CJB). It was obvious that the Lord did not need any extra authority because He had the ultimate Authority. As the boy Jesus was growing up, each and every morning, God the Father  would awaken God the Son, take Him aside and begin to teach and train Him in preparation for His future ministry (to see link click Ay – And the Child Grew and Became Strong, He was Filled with Wisdom and the Grace of God was Upon Him). The line between Himself and the Pharisees had been clearly drawn, and everybody knew it.

In this sense, Yeshua was actually fulfilling one of the anticipated ministries of the Mashiach. The Holy One, blessed be He, will sit and expound the new Torah that He will give through the Messiah. “New Torah” means the secrets and the mysteries of the Torah that have remained hidden until now. It does not refer to another Torah, heaven forbid, for surely the Torah which He gave us through Moses our Master, peace by upon Him, is the eternal Torah; but the revelation of her hidden secrets is called “new Torah” (Midrash Talpiyot 58a). What a fitting end to Christ’s dynamic teaching! The Messiah has come to reveal the deep meaning of the Torah. May we be wise and build on that rock even today.⁶⁰⁷

The large crowd that followed Jesus when He came down from the mountainside (Mt 8:1) did not do so because they followed Him as their Meshiach. Most of them, no doubt, were merely curious, never before having seen anyone speak with such authority (Mt 4:23-25 and 7:28-29). They were uncommitted observers, amazed by what the Nazarene had said but not convicted enough to follow Him as their Lord and Savior.

As a unit, the Sermon on the Mount is Christ’s interpretation of righteousness in contrast to the Pharisaic interpretation of the righteousness of the Torah. But more than that, it was Jesus’ public rejection of pharisaic Judaism as embodied in the Oral Law (see Ei – The Oral Law). Therefore, this will lead to the Sanhedrin’s (see Lg – The Great Sanhedrin) rejection of His messianic claims and His ultimate crucifixion.

Watch Out For False Prophets
Matthew 7:15-23 and Luke 6:43-45

Watch out for false prophets DIG: How does the tree and its fruit help you recognize a false teacher? What are the three ways you can identify a false teacher? Yeshua said that not everyone who says to Me, “Lord, Lord,” will enter the kingdom of Heaven. Will it matter if they prophesied, drove out demons and performed many miracles in His name? Why does Messiah call them evildoers? What will the Lord say to them? Is that cruel or just? Are those pictured here believers who have lost their salvation? Why or why not? Who will be the ones who will be able to enter the kingdom of Heaven?

REFLECT: Although this passage specifically warns against false teachers, the concept also applies throughout the Bible to those who bear unacceptable fruit in their spiritual lives. It is always timely to ask ourselves, “What kind of fruit am I bearing today in my own life?” So what quality of fruitwould your family or co-workers say you are producing? How can we tell the real Anointed One from the counterfeit?

In the final book of C. S. Lewis’ book Chronicles of Narnia, The Last Battle, a devious ape named Shift finds an old lion’s skin and persuades a simpleminded donkey to put it on. Shift then claims that the disguised donkey is Aslan (the Lion who is the rightful king of Narnia) and forms an alliance with Narnia’s enemies. Together they set out to control and enslave the subjects of Narnia. Young King, Tirian, however, can’t believe that Aslan would actually be involved with such brutal practices. So, with the help of the real Aslan, he defeats Shift and his counterfeit lion. In Christ’s fifteenth example contrasting the true righteousness of the Torah with pharisaic Judaism, He teaches us to discern what is false and warns against false teachers.

The Bible tells us that the devil is in the business of imitating God. His goal is to be like the Most High (see my commentary on Isaiah, to see link click Dp – How You Have Fallen From Heaven, O Morning Star). Through deception, the Adversary tries to replace Christ with a substitute. Jesus Himself warned us of false prophets and counterfeit christs when He said: Watch out that you are not deceived. For many will come in My name, claiming, “I am He,” or  “I am the Messiah,” and, “The time is near.” They will deceive many, but do not follow them (Matthew 24:4-5; Mark 13:6; Luke 21:8).

Watch out for false prophets. Unfortunately, they have always harassed Isra’el (Numbers 31:15-16; Deuteronomy 13:1-5; Jeremiah 28:1-17). Where the truth of ADONAI is revealed, the enemies of that truth will most certainly try to stir up confusion or deception (see my commentary on Jude Ah – Godless People Have Secretly Slipped In Among You). They come to you in sheep’s clothing, but inwardly they are ferocious wolves (Matthew 7:15). They are called false apostles and false believers (Second Corinthians 11:13 and 26), false teachers (Second Peter 2:1), hypocritical liars (First Timothy 4:1-2), false witnesses (Matthew 26:60), and false messiahs (Matthew 24:24). Paul’s last words to the Ephesian elders when he said good-by to them on the beach near Miletus, included a sober warning about the inevitable false teachers that would be coming. I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them. So be on your guard (Acts 20:29-31a)!

After warning about false teachers, Yeshua tells us what to watch for in identifying them. We should be able to discern between the true shepherds of God’s Word and false teachers by the spiritual fruit in their lives. Is there love, joy, peace, patience, kindness, goodness, faithfulness, humility and self-control (Galatians 5:22-23a)? Or is there negativity, oppression and spiritual death (see my commentary on Jude As – They are Autumn Trees without Fruit, Wild Waves of the Sea Foaming Up Their Shame, Wandering Stars)? False prophets or false teachers, used here in the broadest sense of one who speaks for God, are judged by their life, not merely by their appearance or their words. Jesus said: By their fruit you will recognize them (Matthew 7:16a; Luke 6:44a). The Pharisees were to be judged by their fruits. They were not righteous. If they had been righteous, they would have showed the fruit of righteousness. The fact that they were producing bad fruit showed that neither they nor pharisaic Judaism was righteous.⁵⁹⁷

There is no need to be deceived if we look closely. Some false teachers are noticeably phony and they would only take in the most gullible person. Others disguise their true nature with incredible skill, and only careful observation will expose them for what they are. These are the ones Jesus describes here. Do people pick grapes from thornbushes, or figs from thistles (Matthew 7:16b; Luke 6:44b)? The Greek construction here expects a negative answer. From a distance it might appear that the grapes and figs were growing on real fruit trees. The fruit appears to be real, so naïve people might also conclude that the tree itself has to be genuine. But, even though the fruit appears colorful and attractive, in reality, it is bitter, distasteful and even poisonous. Judging the fruit of false teachers, of course, is not nearly so easy as judging fruit from an orchard. But, the Bible teaches us three ways to identify those who are wolves in sheep’s clothing.⁵⁹⁸

The first way to identify false teachers is by their character. A person’s basic character – his or her inner motives, standards, loyalties, attitudes and ambitions – will eventually reveal itself in actions. A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of (Luke 6:45). The expression heart is commonly used by Luke to refer to the inner being of an individual out of which attitudes (Luke 2:35, 16:15) and values come (Luke 12:34). An evil heart produces critical and judgmental attitudes (Luke 5:22, 9:47), doubts (Luke 24:38), and wickedness (Acts 8:22); but a good heart produces good fruit (see Et – The Parable of the Soils). As a result, we should guard our hearts (Luke 21:34).⁵⁹⁹

The second way to identify false teachers is by their creed. At first glance they may seem biblical and orthodox, but careful examination always revels concepts that are unbiblical and the absence of strong, clear theology. False ideas will be taught and important truths will be omitted. In the last analysis, the fruit will show a tree for what it is, because every good tree bears good fruit, but a bad tree bears bad fruit (Matthew 7:17). Any farmer in Galilee can tell you that a good tree cannot bear bad fruit, and a bad tree cannot bear good fruit (Matthew 7:18; Luke 6:43). All false teachers will have an incomplete, distorted, or perverted view of the Meshiach. If the Adversary can confuse and mislead people about the Savior of Sinners, he has confused and misled them at the very heart of the Good News. Their message is full of gaps, the greatest gap of which is the truth that saves. Therefore, the second evidence that the many who travel the broad way (see Dw – The Narrow and Wide Gates) will not enter the messianic Kingdom is that their lives are not built on the foundation of Christ and His Word.⁶⁰⁰

The third way to identify false teachers is by their converts. Their followers will be like them, people who have the same superficial, proud, self-centered, self-willed, and unscriptural beliefs as they do. Counterfeit teachers and their counterfeit followers refuse to love the truth and so be saved. For this reason, God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness (2 Thess 2:10b-12). In the final analysis, ADONAI makes sure that every tree that does not bear good fruit is cut down and thrown into the fire (Matthew 7:19).

The fire would surely remind the crowd of the common belief in the afterlife and the place of judgment as Ben-Hinnom that represent hell in the Scriptures. Jeremiah records: They built high places for Baal in the Valley of Ben-Hinnom to sacrifice their sons and daughters to Molech (Jeremiah 32:35). During the time of Christ, the Valley of Hinnom became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning. It thus, in process of time, became the image of the place of everlasting destruction, and used by our Lord in this sense (Matthew 5:22, 5:29-30, 10:28, 18:9, 23:15; Mark 9:43-47; Luke 12:5). Thus, by their fruit you will recognize them (Matthew 7:20).

Spiritual deception is not only about false outward appearances, but also has much to do with false words. Anyone can say, “Lord, Lord” with their mouth. Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of Heaven, but only those who do the will of My Father who is in heaven. Notice that it is not the one who says she knows Jesus or who believes certain facts about Him; rather, it is the one who does the Father’s will that is saved. The issue is obedience to the Word of God. Yeshua said: If you hold to My teaching you are really My disciples. Then you will know the truth, and the truth will set you free (Jn 8:31 also see Mt 24:13; Col 1:22-23). You cannot separate salvation and obedience from the will of ADONAI, as the writer to the Hebrews makes clear: He became the source of eternal salvation for all who obey Him (Heb 5:9).

Notice that the many who will be turned away are not pagans. They are religious people who have chosen the wide gate and the broad way that leads to destruction (Mt 7:13). Their plea will be the religious deeds they have done. Many will say to me on that day of judgment (see my commentary on Revelation Fo – The Great White Throne Judgment), “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles” (Matthew 7:21-22)? Paul said people like this have a form of godliness but deny its power (Second Timothy 3:5). They are much like the Pharisees, obsessed with religious activity, not necessarily apostates, heretics, anti-God, atheists, or agnostics – merely people trying to earn God’s favor through external works rather than living out the righteousness based on faith.⁶⁰¹

But, the one who practices lawlessness will be excluded. Then I will tell them plainly, “I never knew you. Away from me, you evildoers” (Matthew 7:23)! This doesn’t mean that the Lord didn’t know who they are. He knows their identify perfectly well. But, the Hebrew idiom to know represents intimate relations. It was used frequently of marital intimacy (Genesis 4:1 and 17). It was also used of Ha’Shem’s special intimacy with His chose people Isra’el and with all those who have faith in Him. In a distinctive and beautiful way ADONAI knows those who take refuge in Him (Nahum 1:7 NASB). The Good Shepherd knows His sheep intimately (John 10:1-14). The lesson here is that if a person lives an unrighteous life of disobedience, it doesn’t really matter what she says or what good things she has done. She is an unbeliever and in danger of eternal damnation. In this part of the Sermon on the Mount, Yeshua was warning the people, in very strong terms, against following the Pharisees, who were false teachers.

God’s name has been defamed throughout history because of imposters masquerading as believers. In these passages we are commanded to be fruit inspectors. This doesn’t mean we are to judge others. But if someone is purporting to be a believer we should remember that every good tree bears good fruit, but a bad tree bears bad fruit. But the apostle John has given us a couple of other ways to discern bad fruit.

Some believe that what is pictured here are those who have “lost their salvation.” But, that can’t be true because the Bible teaches that believers are eternally secure in Christ (see Ms – The Eternal Security of the Believer). They didn’t “lose their salvation,” because they were never saved to begin with. John teaches that they went out from us; but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us (First John 2:19).

Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the Spirit of God: Every spirit that acknowledges the Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world (First John 4:1-3).

So how can we tell the real Messiah from the counterfeit? The only authentic Christ is the one described in the Scriptures. Anyone or anything that portrays a different Yeshua than the One presented in the Bible is promoting “a donkey in lion’s clothing.”⁶⁰²

In 1915 Pastor William Barton started to publish a series of articles. Using the archaic language of an ancient storyteller, he wrote his parables under the pen name of Safed the Sage. And for the next fifteen years he shared the wisdom of Safed and his enduring spouse Keturah. It was a genre he enjoyed. By the early 1920s, Safed was said to have a following of at least three million. Turning an ordinary event into an illustration of a spiritual truth was always a keynote of Barton’s ministry.

Now it came to pass as I journeyed, that I came upon a Great Church, which the Builders were making Greater. And they pulled down a certain portion of the Wall, and builded it Westward, and the removed the Organ, and builded one Greater. Now, the Organ that had been within the church had been sweet of tone, but it was deemed Too Small, and, moreover, it had grown Rickety, so that it Creaked, and Squawked, and did those things which it Ought Not to have done, and left undone the Things which it Ought to have done. Wherefore they removed it. But the Pipes therein were still good, and they Saved them with Care, to be builded into another and a Greater Organ.

Now, the old Organ had never been so great as it seemed, but had been Builded into a Larger Space than it could Occupy. And one-half of the Pipes in the Front Row were Real Pipes and the other Half were Dummies. And the organ had stood for forty years, and no one sitting in front of it could have told that Half the Pipes were Dummies, nor could one tell which were the Real Pipes, and which were the Dummies.

But when the Organ was removed, the Real Pipes were Packed with Care, and sent away to a Great Factory, where to be Rebuilded into some other Organ. But the Dummy Pipes, some larger and some smaller, were cast into the junk to be hauled away into the Valley of Hinnom, which same is a valley outside the city gates, like unto that which is near Jerusalem, where the worm dieth not, because it feedeth ever upon refuse, and the fire is not quenched, because ever they haul to it more junk.

Now as the Dummy Pipes waited for the coming of the Trash Man, to haul them to the Valley of Hinnom, one of the workmen took the largest of the pipes, which was Twelve Cubits long, and was like unto a Real Pipe which might have given forth the tone of Middle C but had never given forth a tone, for it was a Dummy. And the Workman took it, and placed it at the end of a Sewer Pipe, for the same had been broken apart in the building; yet the Sewer was still in use in the older part of the Sanctuary, but there was need for certain days that a Temporary Pipe should be place there, lest the Filth should Run out in the place where the workmen wrought; and Plumbers could make the Sewer Connection. So I came and beheld, and Lo, the Beautiful Pipe, that was Twelve Cubits in Length, and Half a Cubit broad, was in use as a drain for the Drainage of Filth.

And I was displeased, and I sought out the Master of the Workman, and I said, What do ye, defiling a Pipe that hath had its place in the Organ? Surely, ye have done an Unholy thing!

And he said, That pipe is doing good service, and it had been thrown away, and it was good for nothing else. Wherefore should we spend money and have the work delayed, to buy a Pipe when here is one at our Hand that is Big Enough, and Long enough for our needs?

Nay, said I, but not this Pipe. For this hath had its part in the Worship of the House of God; and even though it be cast aside I would have it treated Reverently.

But the Master of the Workman spake to me sternly, and he said, Business is Business. Take heed to they Preaching and I will attend to my Building. We must use what Material we can from the Old Building to save us Money on the New. For what with the High Cost of Living, and the peril of Strikers, it is hard enough to pay Expenses as it is.

Then said I, Lo, I am a poor man, yet will I pay for Sheet Iron Pipe for that place, that a Thing be not Defiled with Filth that hath had a place in the worship of God.

But the Master Builder said to me, Keep thy Money, and be not too free with it. As for the Pipe, trouble not thyself. Forty years it stood in the House of God, falsely proclaiming itself to give forth sweet Music, and it gave none. This is the first time since it was made that it hath ever been of Any Use under Heaven. Let it be used for the One Thing it is good for, and then let it go with the Junk.

Then I went my way, and I meditated, and I said, Lo, this is the portion of the Hypocrite; for though he stand in his place in the House of God for Forty years, yet at the end shall appear a Hollow Mockery, and God shall find for him whatever Place he still can be of use, but it may not be a Pleasant Occupation.

And many times thereafter I thought about the Dummy Organ Pipe, and the Dummy Believer. And I said, Lo, if it must be that anyone whose life was a Sham shall go to the Valley of the Sons of Hinnom, the ways of the Lord are just and righteous altogether.

But I remembered that the Dummy Pipe was Decorated with Gold Leaf, and it was good to look upon. And I sorrowed at the base use to which it was put. But I could not deny that It was useful at the end. And I considered these things.⁶⁰³

The Narrow and Wide Gates
Matthew 7: 13-14

The narrow and wide gates DIG: What is the point of the two gates, two ways, two groups, and two destinations? How might the golden rule in Matthew 7:12 define what Yeshua means by the narrow gate? Why is that way less traveled? Why is it more difficult? How must we enter the narrow gate? What makes the broad way very attractive?

REFLECT: What do you think of when you see the “coexist” bumper-sticker on the car in front of you (with Islam’s crescent moon, the Wiccan pentacle, the star of David, the Chinese yin-yang symbol, and the Christian cross)? What encourages you to stand with the Lord in this current evil world? What entices you to take the wide gate and the broad way? What motivates you to take the narrow gate and way?

In His fourteenth example the Savior of Souls teaches us that true righteousness will never be easy, as portrayed by the narrow way and narrow gate. The Sermon on the Mount contrasts the righteousness of the Pharisees and Torah-teachers with that of the Torah. Here the Messiah tells us that true righteousness chooses the narrow gate, while the false righteousness of pharisaic Judaism chooses the wide gate.

Ultimately, salvation is a choice each of us must make and the Bible presents several examples. Through Moshe, ADONAI confronted the Israelites when He said: I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live (Deut 30:19). Joshua challenged the children of Israel: Choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve ADONAI (Josh 24:15). Elijah called for a decision on Mount Carmel: How long will you waver between two opinions? If the LORD is God, follow Him; but if Baal is God, follow him (1 Kings 18:21). God told Jeremiah: Look! I am presenting you with the way of life and the way of death (Jer 21:8).

Here are two gates, narrow and wide; two ways, narrow and broad; two destinations, life and destruction; and two groups, the few and the many. Then Jesus continues in Matthew 7:16-27 to describe two kinds of trees, good and bad; two kinds of fruit, good and bad; two kind of builders, wise and foolish; and two foundations, rock and sand. There is no middle ground. Yeshua demands a decision. We are at the crossroads, and each of us must choose.

Whoever wanted to encounter God in the Temple had to purify themselves ritually, according to the Torah. Among the various methods of purification, the ritual baths played a rather emphatic role for the body, and even the clothes. The ritual baths were a fundamental part of everyday Jewish life (Leviticus 14:8-9; 15:5-27, 16:4, 24, 26, 28, 17:15, 22:6; Numbers 19:7-8, 19, 21; Deuteronomy 23:11; John 13:10; Titus 3:5).

Levitical impurity in its broadest sense was connected to birth and death (Leviticus 12, 15 and 19 for example). It is through this that the two fundamental doctrines can be seen. David said: Surely I was sinful at birth, sinful from the time my mother conceived me (Psalm 51:5). This means that they come into the world with a fallen nature inherited from Adam, which compels them toward evil. And secondly, the wages of sin is death (Romans 6:23). Generally speaking, Levitical impurity taught that sin makes people impure. Jesus made it clear, however, that being ritually impure in itself is not sinful, it is what is inside our hearts and minds that make us impure (to see link click Fs – Why Do Your Disciples Break the Tradition of the Elders?). The possibilities for ritual purification in the Torah use symbolic language to point towards ADONAI’s way of salvation. It led the worshiper from impurity and separation from God, to purity and communion with Him.

At the time of the Second Temple, purification was obtained through washing in a ritual bath of 40 Se’ah (292 liters) of water, completely immersing oneself. There was a rabbinical prescription concerning the building of the ritual baths and the construction of the purification water (Talmud Tractate Miqva’oth). Only by observing those regulations could the water be considered pure. The “doctrine of washings” by means of such ritual baths was uniquely Jewish (Hebrews 6:1-2).

There was a ritual bath and public house of purification near the monumental stairway (called monumental because they had a monumental width of 64m) up to the Beautiful Gate, the main entrance to the Court of the Women.  The steps down into the ritual bath (in an impure state) were wide. After immersion one would make a turn of 180 degrees and (in a pure condition) walk up the steps on the narrow way.

Two other ritual baths have been excavated in the Jewish Quarter where the way of impurity and the way of purity were even marked out by separate gate entrances standing next each other. Markings for two entrances have also been found next to the two ways of a ritual bath near the Robinson’s Arch.⁵⁹³

There have always been two systems of faith in the world. One is built on faith in the LORD, and the other is built on faith in self. One is built on ADONAI’s grace, and the other is built on human works. One is of faith and the other is of flesh. One is of an internal sincere heart and the other is of external hypocrisy. Human religion is made up of thousands of forms and names, but are all built on human achievements and the inspiration of the Enemy of Souls. But, for those who love the God of Abraham, Isaac and Jacob, our faith is built on divine accomplishment and is apart from works (Romans 3:28). Therefore, the choice we make between the two gates and the two ways is a choice for eternity.

Two gates: Enter through the narrow gate. In Yeshua’s Kingdom, the gate to life is not easy, but narrow. But, wide is the gate and broad is the way of the world that leads to destruction, and many enter through it (Mattityahu 7:13 DBT). Everyone enters one gate or the other – that is unavoidable. Here, Jesus pleads for us to enter the righteous gate, God’s gate, the only gate that leads to life and to heaven. The person who enters the narrow gate must enter alone. We can bring no one else and nothing else with us. There is no group rate. Next, God’s gate is so narrow that we must go through it naked. It is the gate of self-denial, through which we cannot carry the baggage of sin and self-will (Matthew 16:24-25). And finally, the narrow gate demands repentance. The rabbis taught that by simply being a Jew, a physical descendant of Abraham, was enough to guarantee a place next to Abraham’s bosom. Many people today believe that church or messianic synagogue membership qualifies them for heaven. But, just because you sit in the garage doesn’t make you a car. Some believe God is too good and kind to send anyone to hell. But, only by turning from our own way and our own righteousness to God’s, is the only way to enter His Kingdom and the only way to keep from perishing.⁵⁹⁴

Many unbelievers trust in universalism that teaches that everyone goes to heaven. It makes them feel secure in their sin. Satan fools them into believing that there will never be any eternal consequences for rejecting Yeshua. Destruction (Greek: apoleia) does not refer to total extinction or annihilation, but to total ruin and loss (Matthew 3:12, 18:8, 25:41 and 46; Second Thessalonians 1:9; Jude 6-7). It is the destination of hell and everlasting torment because the wicked will be destroyed (Psalm 1:6b NCV).

Two ways: Jesus used things that were familiar to His hearers when He taught. He used the lilies of the field, soils, a gate, a coin, light, bread, birds, a shepherd, and sheep. And so He did here. When He used the examples of the narrow gate – the difficult way (in a pure condition) that leads to life, and the wide gate – the broad way (in an impure state) that leads to destruction, His audience could relate instantly to His teaching. The broad way is the easy, attractive, inclusive, permissive, self-absorbed way of the world. There are few rules, few restrictions, and few requirements. All you need to do is “be religious” and you are accepted. Sin is tolerated, truth is compromised and humility is ignored. The Bible is praised but not studied and Yeshua’s standards are admired but not followed. The wide gate requires no spiritual maturity, no moral character, no commitment and certainly no sacrifice. It is the way that appears to be right, but in the end it leads to death (Proverbs 14:12). The person who says yes to Messiah must say no to the things of this world.

Consequently, there are many people on their way through life, yet only a few on the more difficult way of Christ. But narrow is the gate and difficult the way that leads to life, and only a few find it (Mattityahu 7:14 DBT). The fact that there are few who find ADONAI’s way implies that it is to be sought after with persistence. You will seek Me and find Me when you seek Me with all your heart (Jeremiah 29:13). Nobody ever stumbled into the Kingdom or wandered through the narrow gate by accident. When someone asked Yeshua, “Lord, are only a few people going to be saved?” He said to them: Strive to enter the narrow door, because many, I tell you, will try to enter and will not be able to (Luke 13:23-24). The Greek word for strive (agonizomai) shows that entering the door to God’s Kingdom takes conscious, purposeful, and intense effort. The Kingdom is not for weaklings . . . it is not for Balaam, the rich young ruler, Pilate or Judas. It is not won by means of deferred prayers, unfulfilled promises, and broken resolutions. It is for strong and sturdy men like Moses, Joseph, Elijah, Dani’el, Mordecai, Stephen and Rabbi Sha’ul; valiant women like Sarah, Ruth, Hannah, Deborah, Esther, Anna and Lydia attain it.

Two Groups: Going into the two gates, traveling down two ways, and heading for two different destinations we find two different groups of people. Those who go in through the wide gate travel the way that is broad toward destruction are many. These unbelievers will include atheists, “religious people,” “spiritual people,” humanists, agnostics, Jews and Gentiles – every person from whatever age, background, belief, and circumstance who has not come to saving faith in Yeshua Messiah. From a human perspective, the broad way is the path of least resistance. It’s easy to follow the crowd because people prefer sin to righteousness. John reminds us that people love darkness instead of light because their deeds are evil (Yochanan 3:19). But, all these people will be judged at the great white throne (see my commentary on Revelation Fo – The Great White Throne Judgment).

In contrast to the lost, those who go in through the narrow gate travel the way that is difficult but leads to life, and only a few find it. In Luke 12:32, Jesus looked at His talmidim and said: Do not be afraid, little flock. The word translated little is the Greek word mikros, from which we get our prefix micro, meaning something very small. It is the same word used of the mustard seed, one of the smallest of seeds (see Ew – The Parable of the Mustard Seed). Many are called but few are chosen (Mattityahu 22:14). The number of believers is few not because the gate is too narrow to welcome more. There is no limit to the number who could go through the narrow gate, but, they must go through His gate His way. Nor is the number few because heaven is limited in some way. ADONAI’s grace is infinite, and heaven’s dwellings are without end. The narrow gate is not the easiest way, nor the most popular one. But, it’s the only way that leads to eternal life.⁵⁹⁵

Two Destinations: Both the wide and narrow gates point to the good life, to salvation, to heaven, to God and His blessing. But, in reality, only the narrow gate leads there. There is no sign on the broad way that reads, “This way to hell,” because the Adversary is a liar and a thief (John 8:44 and10:10). He masquerades as an angel of light (Second Corinthians 11:14). The broad way that starts out so easy gets harder and harder and can lead nowhere but to hell. What initially looks so inviting eventually only leads to destruction. That way is crowded with travelers because it’s attractive and appealing.

But, the LORD’s way, the difficult way, leads to eternal life (see Ms – The Eternal Security of the Believer); eternal fellowship with ADONAI, His angels, and His people. Eternal life is a quality of life, the life of God in our souls. David said: As for me, I will be vindicated and will see Your face; when I awake, I will be satisfied with seeing Your likeness (Psalm 17:15). My Father’s house has many rooms; if that were not so, would I have told you that I AM going to prepare a place for you? I will come back and take you to be with Me that you also may be where I AM. You know the [difficult] way to the place where I AM going (Yochanan 14:2-4). The narrow gate and the difficult way may not look very appealing, but it’s the only way to heaven.⁵⁹⁶

Ask and It Will Be Given To You; Seek and You Will Find;
Knock and the Door Will Be Opened to You
Matthew 7:7-12 and Luke 6:31

Ask and it will be given to you; seek and you will find; knock and the door will be opened to you DIG: What is Jesus emphasizing about God in these verses? How is this teaching to encourage His disciples? What is the guiding principle of prayer here? How does Kingdom righteousness differ from that of the Pharisees and Torah-teachers? Do these verses say that when you ask God for something that you get it?

REFLECT: Is this the conduct of one who already has salvation, or the means of obtaining it? Is this a blank check to ask for anything you want, and God is obligated to give it to you? What is the key for you to understand this teaching? Do you treat others the way you want them to treat you? Is that easy? Does your halo slip sometimes? What causes you to mistreat others? Do you know what sets you off? Are there any situations you can anticipate beforehand to compensate for your weakness?

In Jesus’ thirteenth example, Our Savior sums up the essence of true righteousness and how the Torah differed from pharisaic Judaism. These verses make a perfect bridge between the negative teaching about a judgmental spirit and the positive teaching of the golden rule. Here is one of the Lord’s greatest and most comprehensive promises to those who belong to Him. In light of this great promise we can feel free to fully love others and totally sacrifice for others, because our heavenly Father sets the example in His generosity to us and promises that we have access to His eternal and unlimited treasure to meet our needs as well as theirs. We can do to others what we would want done for ourselves without fear of exhausting His resources and having nothing left.⁵⁸⁸

Having already addressed some earlier questions concerning prayer (to see link click Dp – When You Pray, Go Into Your room and Close the Door), Yeshua now summarizes some vital principles on seeking the plan of ADONAI. These verses remind us that prayer is also a key element in finding the will of the LORD. Answered prayer does not often come easily or quickly. Most often it is the result of a longer process of seeking the Father. So, God the Holy Spirit inspired the human author Matthew to write to us and say: Ask, and God will give to you. Search and you will find. Knock, and the door will open for you (Matthew 7:7 NCV). The fact that we must persevere is seen by the present imperative tenses of ask, search, and knock. The idea is that of persistence. It is as if the Lord is saying to us, “Keep on asking; keep on searching; keep on knocking.” We also see a progression of intensity in the three verbs, from simply asking to the active searching to the more aggressive knocking. Yet none of these concepts is obscure. The youngest child knows how to ask, search and knock.

For everyone who asks receives. Contrary to some popular interpretations, this verse is not a blank check. First of all, everyone refers to believers who belong to the heavenly Father (Galatians 6:10; Ephesians 2:19). Those who are not God’s children cannot come to Him as their Father. Second, those who claim this promise must be living in obedience to their Father. And God gives us what we ask for because we obey His commands and do what pleases Him (First John 3:22 NCV). Third, our motive in asking must be right. When you ask, you do not receive, James explains, because the reason you ask is wrong. You want things so you can use them for your own selfish pleasures (James 4:3 NCV). Finally, we must be submissive to His will. If we are trying to serve both God and money (Matthew 6:24b), we cannot claim this promise. That person should not expect to receive anything from the Lord. Such a person is double-minded and unstable in all they do (James 1:7-8). As John makes clear: This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us (First John 5:14). To believe that ADONAI will answer our prayers on any other basis is presumptuous and foolish.⁵⁸⁹

The one who seeks finds; and to the one who knocks, the door will be opened (Matthew 7:8). The progression of intensity also suggests that our sincere prayers are not to be passive. If asking for a job, we should not be sitting in our bedroom waiting for a knock on the door. We should be out looking for a job while we wait on His guidance and provision. If we are out of food, we should be trying to earn money to buy it if we can. It is not faith, but presumption, to ask ADONAI to provide more when we are not willing to use what He has already given us. But, as believers continue to pray, answers will be provided and doors will be opened. The Father promises to answer our prayers, but His answer may not be what we had hoped for. His answer is sometimes “yes,” other times “no,” and even sometimes “wait.” But, rest assured, God’s answer will come in His perfect time.

For those who question Messiah’s promise here, He gives a short parable to affirm this truth. Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake (Matthew 7:9-10)? A fish is valid kosher meal, whereas a snake (or maybe an eel from the Sea of Galilee) is clearly not. A loving Jewish father would never deceive and defile his son into dishonoring the Word of God by tricking him into eating ceremonially unclean food. So, the obvious answer is no loving father would ignore either the physical or spiritual needs of his son.

Even though you are evil (Matthew 7:11a)! The Greek literally reads, ponapoi ‘ontes, or being evil. Here is one of the many specific scriptural teachings of mankind’s fallen, evil or sinful nature; evil and sinful are synonymous here. Yeshua is not speaking of specific fathers who are especially cruel and wicked, but of human fathers in general, all of who are sinful by nature. This is called the doctrine of total depravity, which means that the sinner is completely unable to extricate himself from his sinful condition. This terminal disease of sin has been passed down to us from Adam (see my commentary on Genesis Ba – The Woman Saw the Fruit and Ate It), and in the New Covenant, Rabbi Sha’ul teaches us that sin entered the world through one man, Adam (Romans 5:12a). The world teaches that we were born sinless, and for us to become sinful something drastic has to happen; but, the Word of God says we were all sinful at birth (Psalm 51:5), and for us to become a new creation in Christ (Second Corinthians 5:17), something drastic has to happen. We need to recognize the hopelessness of our sinful condition, surrender and ask Yeshua Ha’Meshiach to take control of our lives, sit on throne of our hearts and become the Lord of our lives.

Even though you are evil – as sinful human fathers are – and know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask Him (Matthew 7:11)! The most naturally selfless relationship among human beings is that of parents with their children. We are more likely to sacrifice for our children, even to the point of giving up our lives, than for anyone else. Yet, the greatest human parental love cannot compare with God’s. Here, Christ uses the rabbinic principle of interpretation first elaborated in seven principles by Rabbi Hillel (10AD). Because these principles were used during Messiah’s lifetime, it is relevant to understand His words. Here, He uses one of the Middot (Hebrew: norms of our character) principles to explain His revealed will: If an earthly father provides good gifts for his children, how much more would ADONAI provide for His spiritual children.

What follows next can be considered one of the best summary statements of the entire Sermon on the Mount. In a famous Talmudic story, Rabbi Hillel was asked one day by a Gentile to summarize all of the Torah while standing on one foot. He obviously wanted a quick answer! Hillel is reported to answer, “What is hateful to you, do not do to your neighbor. This is the whole Torah” (Tractate Sanhedrin 31a). So what Hillel explained in negative terms, Yeshua described in positive terms what is commonly called the golden rule: Treat others how you want them to treat you, for this is the meaning of the Torah and the teaching of the Prophets (Matthew 7:12; Luke 6:31 NCV). How we treat others is not to be determined by how we expect them to treat us or by how we think they should treat us, but how we want them to treat us.

For many years the basic musical instrument was the harpsichord. As its keys are depressed, a given string is plucked to create the desired note, much as a guitar string is plucked with a pick. But, the tone made in that way was not pure, and the mechanism is relatively slow and limiting. Sometime during the last quarter of the eighteenth century, during Beethoven’s lifetime, an unknown musician modified the harpsichord so that the keys activated little hammers that struck, rather than plucked, the strings. With that minor change, a major improvement was made that would lead to the piano and radically enhance the entire musical world. It gave us a grandeur and breadth never known before.

This is the sort of revolutionary change Jesus gives in the golden rule. Every other form of this basic principle had been given in purely negative terms by all other religions and philosophies because that was as far as sinful mankind could go. They are expressions of self-interest, not love. The motivation merely keeps us from harming others so they won’t harm us. Those negative forms of the rule are not golden, because they are primarily motivated by fear and self-preservation. As the Bible continually reminds us of mankind’s sinful, fallen, human nature: There is no one who does good, not even one; each of us has turned to our own way (Romans 3:12b; Isaiah 53:6b). Only the Messiah gives us the fullness of the truth, which embraces both the positive and the negative. And only the Holy Spirit can give us the power to live by that full truth.⁵⁹⁰

This essentially summarizes the principle of the Torah: You shall love your neighbor as yourself, which Jesus identifies in Matthew 22:34-40 as the second greatest commandment. The technique of giving a general summary of a teaching closely parallels what the rabbis call a klal or general principle. There can be no doubt that all 613 commandments of Moshe can be summarized by the principle of love. For believers in Yeshua Ha’Meshiach, both Jew and Gentile alike, this is our simple, but fundamental, priority.⁵⁹¹

Father, assure us of Your desire for us to know You, Your life, Your love. Help us to expect answers to our prayers, and to submit our wills to Your perfect will.⁵⁹²

Do Not Judge, and You Will Not Be Judged
Matthew 7:1-6 and Luke 6:37-42

Do not judge, and you will not be judged DIG: How are these verses taken out of context? The Holy Spirit continues to reveal the attitudes and actions Kingdom people are to have. What two behaviors does Yeshua condemn and commend in Luke 6:37-38? In Christ’s day, who were the pigs and dogs? What are the pearls? What is the difference between the type of judgment Jesus forbids in Matthew 7:1-2 and the implied evaluation required in Matthew 7:6? What’s the point of the parable in Luke 6:39-30?

REFLECT: Do you think that generally you are a judgmental person? Why or why not? When was the last time you forgave someone? When was the last time you were forgiven? In light of this passage, how would you recommend approaching people who need help or correction? How do you normally do so? People become like the one they emulate. Who do you emulate?

In His twelfth example Anointed One teaches us that, opposed to the Pharisees and Torah-teachers, true righteousness should not judge others. As with all the other elements of the Sermon on the Mount, the perspective of this passage is given in contrast to that of the Pharisees and Torah-teachers. Along with the many other sins generated by their self-righteousness, they had become oppressively judgmental. They proudly looked down on everyone who was not a part of their elite system. They were unmerciful, unforgiving, unkind, hypercritical, and totally lacking in compassion and grace. This file focuses on the negative aspect of a self-righteous, judgmental spirit, and the next file (to see link click Dv – Ask and It Will Be Given To You; Seek and You Will Find; Knock and the Door Will Be Opened to You) focuses on the contrasting positive aspect of a spirit that is humble, trusting, and loving.⁵⁸²

Many times in Matthew 18, these verses are taken out of context. People mistakenly think that Jesus said we should never judge. But, He is not forbidding us to distinguish between good and evil. We are indeed to judge, but we’re supposed to avoid faulty judgments. A few verses later Messiah warns: Beware of false prophets (Matthew 7:15a). In other words, we are to judge who speaks for God and who does not. We are also to confront a sinning believer (Mattityahu 18:15-17). The Lord used the metaphor of fruit to give us the proper criteria for judging. By their fruit you will recognize them (Mattityahu 7:20). We are to judge people (including ourselves) by the quality of the fruit they (and we) produce. This fruit cannot be judged by earthly values or looks because they will come to you in sheep’s clothing, but inwardly they are ferocious wolves (Matthew 7:15b). It must be judged by heavenly values – the fruit of the Ruach produced within us – love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22).

Do not judge (Greek: kpivete). The present, imperfect tense of the verb suggests that this is a continual habit or attitude of judging others. And you will not be judged (Mattityahu 7:1; Luke 6:37a). Both Matthew and Luke use the “divine passive” in order to avoid using ADONAI’s name. In keeping this commandment believers will not be judged at the great white throne (see my commentary on Revelation Fo – The Great White Throne Judgment), but rather, the implication is the loss of rewards at the bema seat of Christ (see my commentary on Revelation Cc – For We Must All Appear Before the Judgment Seat of Christ). The Pharisees set themselves up as judges of others and measured all others by their own faulty theology.

Do not condemn, and you will not be condemned. The second commandment stands in synonymous parallelism with the first, for condemn is essentially a synonym for judge. Forgive, and you will be forgiven. This command does not require us to ignore the guilt of those who have sinned against us or to proclaim the guilty innocent. Instead, it means to forgive the guilty. Give, and you will receive (Luke 6:37-38a). Like the Golden Rule, it seeks the welfare of others.

Yeshua has a simple way of helping His disciples resist this ungodly behavior: For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you (Mattityahu 7:2). This may refer to either divine judgment or human judgment. The first-century Rabbi Hillel noted that we should not judge a man until we have been in his situation.⁵⁸³ Luke said the same thing in a little different way: Forgiveness, when pressed down, shaken together, and running over, will spill into your lap. The scene is the purchasing of a commodity of some sort where the amount measured out is not short, skimpy, or ever fair, but a good measurement. The container is filled and on top is a rounded heap so great that it overflows. The way you give to others is the way God will give to you (Luke 6:38b NCB). ADONAI will bless believers not just in equal proportion to how they give to others but far, far more – supernaturally.⁵⁸⁴

We are sinners in need of grace, strugglers in need of strength. We’ve all made mistakes and we’ll all make more. The line that separates the best of us from the worst of is a narrow one; therefore, we’d be wise to take seriously Paul’s warning: Why do you judge your brothers or sisters in Christ? And why do you think you are better than they? We will all stand before the Lord to be judged . . . (Romans 14:10 NCV).

We condemn a man for stumbling this morning, but we didn’t see the blows he took yesterday. We judge a woman for the limp in her walk, but cannot see the tack in her shoe. We mock the fear in their eyes, but have no idea how many stones they have ducked or darts they have dodged.

Are they too loud? Perhaps they fear being neglected again. Are they too timid? Perhaps they fear failing again. Too slow? Perhaps they fell the last time they hurried. You don’t know. Only one who has followed yesterday’s steps can be their judge.

Not only are we ignorant about yesterday, we are ignorant about tomorrow. Dare we judge a book while chapters are yet unwritten? Should we pass a verdict on a painting while the artist still holds the brush? How can you dismiss a soul until God’s work is completed? God began doing a good work in you, and I am sure He will continue it until it is finished when Jesus Christ returns (Philippians 1:6 NCV).⁵⁸⁵

He also told them this parable in the form of two rhetorical questions. Because of the Greek text, there is an expected negative answer from the first and a positive answer from the second. Can the blind lead the blind? No. Will they not both fall into a pit (Luke 6:39)? Yes. If a disciple has not learned enough to see his or her own faults and yet judges others, how can he or she truly teach or correct others? Both the teacher and the student will be blind and fall into a pit (also see Romans 2:19).

A student is not above his rabbi; but each one, when he is fully trained, will be like his rabbi (Luke 6:40 CJB). But, the word student fails to convey the richness of the relationship between the rabbi and his students in the first century. Rabbi’s, both itinerant like Yeshua and settled ones, attracted followers who wholeheartedly gave themselves over to their rabbis (though not in a mindless way). The essence of the relationship was one of trust in every area of living, and its goal was to make the student like his rabbi in knowledge, wisdom, and ethical behavior.⁵⁸⁶ People become like the one they emulate; thus, we should emulate Christ.

Why do see the splinter in your brother’s eye but not notice the [roofing] beam (as the Greek word dokos implies) in your own eye? It is interesting that the tiny splinter and the large [roofing] beam are made up of the same material. Though a splinter is small in comparison to a supporting beam, it is not an insignificant object to have in your eye. Yeshua’s comparison, then, is not between a small, trivial sin or fault and one that is large, but between one that is large and one that is massive. It is interesting to realize how quick we are to find fault with others when the same sin is actually blinding us as well. This is the very definition of a hypocrite. How can you say to your brother, “Let me take the splinter out of your eye,” when you have the [roofing] beam in your own eye (Mattityahu 7:3-4; Luke 6:41-42a CJB)?

The people who have the mind and attitude of the Kingdom, poor in spirit, humble, and who hunger and thirst for God’s righteousness will be people who first of all see and mourn over their own sin. So, the Lord’s command is, you hypocrite! First take the [roofing] beam out of your own eye, and then you will see clearly, so that you can remove the splinter from your brother’s eye (Matthew 7:5; Luke 6:42 CJB)! When our sin is cleansed (First John 1:8-10), when the [roofing beam] is taken out of our own eye, then we will be able to see other believer’s sin clearly and be able to help them. Then everything will be seen clearly – God, others and ourselves. We will see Jesus as the only Judge (John 5:22), and others as needy sinners who are just like ourselves.

We are, however, to exercise discernment in our daily walk with Christ. Do not give dogs what is sacred (Matthew 7:6a). In Yeshua’s day dogs were seldom kept as household pets like they are today. Except for those used as working animals to herd sheep, they were usually wild crossbreeds that acted as scavengers. They were dirty, snarling and often vicious and diseased. They were dangerous and despised.

It would have been unthinkable for a Jew to throw a piece of sacred holy meat that had been blessed as a sacrifice in the Temple to those dogs. Some parts of those offerings were burned up, the priests ate some parts, and some would often be taken home and eaten by the family who made the sacrifice. The part left on the bronze altar was set apart exclusively to the Lord, and therefore was sacred in a very special way. If no one was to eat that part of the sacrifice, how much less should it be thrown to a bunch of wild, filthy dogs? The implication here is that we should, in fact, judge between the sacred and the sinful.

Christ’s somber warning seemed to indicate that He did not expect the truths that He had proclaimed to be received by the pharisaic Judaism of Jerusalem. Do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces (Mattityahu 7:6). The picture of this unkosher porker sporting a valuable necklace would surely stir up some laughs in that crowd (Proverbs 11:22). In the spiritual realm, however, the metaphor becomes quite serious. The same pigs will not only trample the pearls under their feet but they will also turn and attack you. The lesson is clear. Those who have no discernment about the distinction between the sacred and the sinful would have no appreciation for the spiritual riches of the Meshiach. In fact, some will be absolutely hostile! Therefore, if someone is outwardly antagonistic toward the treasures of the New Covenant and refuses to listen to you, shake off the dust from your feet as you leave to show that you have abandoned those people to their fate (Luke 9:5).

Therefore, maverick Rabbi carefully documented His reasons for rejecting both pharisaic Judaism and their Oral Law (see Ei – The Oral Law) from which they judged others. Their doctrine, traditions, and practice could not produce a righteousness that would make one acceptable in the Kingdom.

In 1915 Pastor William Barton started to publish a series of articles. Using the archaic language of an ancient storyteller, he wrote his parables under the pen name of Safed the Sage. And for the next fifteen years he shared the wisdom of Safed and his enduring spouse Keturah. It was a genre he enjoyed. By the early 1920s, Safed was said to have a following of at least three million. Turning an ordinary event into an illustration of a spiritual truth was always a keynote of Barton’s ministry.

Of Goodness there be many kinds. For a Shoe becometh good to wear when it becometh bad to look at. Wherefore do I complain when Keturah giveth away any of mine Old Shoes. And Keturah hath provided a place in the Closet, where they may stand in an Orderly Row; but it is my custom when I remove them at night to set them under the edge of the Bed. And at first there is one pair, and them there are other pairs, yea, and a pair of slippers also. And when I arise in the morning, I reach down with mine hand, and take up a Shoe, and if it be not the one that I would wear I set it back and find another.

Now with this System Keturah is not well pleased. Wherefore from time to time doth she gather them up, and set them in array in the Closet. And she saith unto me, Wherefore dost thou place they shoes under the Bed, which is not Expedient neither Orderly, when thou might better place them in a Nice Straight Row in the Closet?

And I said, O thou fairest among women, were God to establish a school for Husbands, He would make thee Principal. Yea, and I am favored above all men in having become the First and only Graduate of that school, Magna Cum Laude.

And Keturah said, Thou hast learned many things, and in much thou hast done well. Yea, and I have yielded the Dipping of the Doughnuts in the coffee; why wilt thou not pick up thy shoes?

And I said, If I must, then I must.

And I said, Thou hast an Hamper for soiled Clothing and a Laundry Bag. I will put my Linen in the Laundry Bag, if thou wilt allow me a Little Latitude in the manner of the Shoes.

And Keturah said, For thee that will be doing very well.

And I answered and said, This will I do, even as I have promised, but O Keturah, I do not want to be Reformed any more than I am already Reformed.

And Keturah said, I verily believe that there are worse husbands, even than thou. And then did she kiss me, which is a way that she hath.⁵⁸⁷