Peanut Gallery The Book of Matthew

[SpiritPsalmist]

Sermon on The Mount; Teaching about Divorce

31 “It was said, Whoever sends his wife away, let him give her a certificate of divorce’; 32 but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.

11 And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her; 12 if she herself divorces her husband and marries another man, she is committing adultery.”

18 “Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery.

Here is another good outline from the same person as yesterday.

Honoring Marriage by Mark Schaeufele

1. Introduction: Another major contributing factor in our problems as a nation is the decline of the family. In a recent Barna Research study, we find that among those who have said their wedding vows, one out of three have been divorced at least once. Among adults who have been married, the study discovered that one-third (33%) have experienced at least one divorce. That means that among all Americans 18 years of age or older, whether they have been married or not, 25% have gone through a marital split (http://www.barna.org/barna-update/a...-new-marriage-and-divorce-statistics-released).
2. An even more troubling fact is that the divorce rate in the church is almost as high as outside the church, and let's be honest, we have not always been kind to those who have gone through a divorce in the church.
3. In considering Jesus teaching concerning divorce, we must consider:

a. What Jesus said about divorce
b. what Jesus meant about divorce.​

4. Read Matt. 5:31-32
Transition: First, let's take at face value...

I. What Jesus Said About Divorce (31-32)

A. A Man Can Divorce His Wife

1. Once again, we see that Jesus is dealing with misconceptions or erroneous interpretations of the law.
2. Jesus says, "You have heard the law that says, 'A man can divorce his wife by merely giving her a written notice of divorce.'"

a. The text that Jesus is referring to is found in Deut. 24:1-4
b. However, a closer look shows that Jesus is not actually quoting the text, but misquoting based on an erroneous teaching by some of the teachers of his day.
c. The actual text of that passage actually reads more like "Suppose a man marries a woman but she does not pleas him. Having discovered something wrong with her, he writes her a letter of divorce, hands it to her, and sends her away from his house."
d. These false teachers where saying that this is a command, and that in fact, God is giving them permission to divorce their wife for any reason.
e. However, what the Lord is saying is more like "what if."​

3. In fact, they didn't even need a legitimate reason for divorce.

a. Notice that what Jesus quotes actually says, "by merely giving her a written notice of divorce."
b. Palestinian Jewish husbands could divorce for virtually any reason, explicitly including their wives disobedience, and even burning the toast (Keener, 123).
c. Divorce required no legal hearing, merely the husband's decision (France, 207).
d. In other words, if a husband was just tired of his wife, or found someone he would rather have, he just gave his wife a letter that said they were divorced and she was out on the street.
e. The ease of divorce made it possible to avoid open adultery. Only a little paperwork was required to legalize their lust.​

4. We must also keep in mind that being a divorced woman in Jesus day was a tremendous hardship.

a. Women generally did not work outside the home and were dependent upon their husband for their very existence.
b. In addition, being a divorced woman made further prospects of marriage unlikely.
c. This limited a woman's options to prostitution, being a beggar, or not surviving at all.​

5. However, Jesus says, "But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery. And anyone who marries a divorced woman also commits adultery."

a. Why does Jesus say that to divorce and then remarry is adultery?
b. The reason that it is considered adultery is that God never approved of the divorce and sees it as invalid (France, 211)
c. In other words, they may have been divorced in their eyes, but not in God's eyes.
d. To the legalistic, self-righteous scribes and Pharisees Jesus was saying, "You consider yourselves to be great teachers and keepers of the law but by allowing no-fault divorce you have caused a great blight of adultery to contaminate God's people.
e. By lowering God's standards to meet your own, you have led many people into sin and judgment."
​

B. The Problem With Divorce
1. Illustration: A recent study by the University of Chicago showed couples who stay in an unhappy marriage and endure it are more likely to be happy 5 years later than those who decide to divorce. The study noted that even if no work is done on the marriage, ongoing problems were often viewed in new perspective over time. And when both spouse s worked on the marriage, many problems were solved and communication improved. Finally, if only one spouse worked on the marriage, there was improved happiness in thte one spouse despite a mediocre marriage.
2. One reason that divorce is a problem is that it cheapens marriage.

a. Marriage is supposed to e a life-long commitment between two people.
b. Marriage is supposed to be for better or worse.
c. Marriage is supposed to only be ended by death.
d. Divorce says I didn't really mean what I said that day.​

3. Another reason that divorce is a problem is because it has become too easy.

a. It's easier to break up than to make up.
b. It's easier to give up than to give in.
c. It's easier to break a vow than to keep a commitment.
d. It's easier to pay a lawyer than to work on our problems.​

4. However, the biggest reason that divorce is a problem is that it destroys.

a. Divorce destroys relationships.
b. Divorce destroys families.
c. Divorce destroys children.
d. Ultimately, divorce destroys societies.​

Transition: Now that we have looked at what Jesus said, let's discuss...

II. What Jesus Meant About Divorce (31-32)

A. What He Didn't Mean
1. Before we consider what Jesus did mean, let's first examine what Jesus didn't mean.
2. Those who have been divorced and remarried should divorce their present spouse and return to their previous one.

a. Some churches today take this literally and demand that remarried partners break up and return to their original spouses.
b. I this passage did not employ rhetorical overstatement, their interpretation would be right; but their interpretation does not square with the rest of biblical teaching (Keener, 120).
c. The passage that Jesus is quoting is from Deut. 24:1-4, which in it's original context prohibits a man from remarrying a woman he has previous ly been married to and divorced (Turner, 89).
d. Deuteronomy 24:1-4 (NLT) "Suppose a man marries a woman but she does not please him. Having discovered something wrong with her, he writes her a letter of divorce, hands it to her, and sends her away from his house. When she leaves his house, she is free to marry another man. But if the second husband also turns against her and divorces her, or if he dies, the first husband may not marry her again, for she has been defiled. That would be detestable to the Lord. You must not bring guilt upon the land the Lord your God is giving you a special possession."
e. This passage actually forbids a man from returning to his previous wife. For Jesus to be advocating this would require His going against Scripture.
f. Furthermore, this only leads to more divorce, which certainly is not approved by God (Keener, 120).​

3. We should judge those who have been divorced and remarried.

• It is unfortunate that many divorced people have been made to feel as if they are second class Christians.
• This text in no way indicates that we should look down upon or pass judgment on those who have gone through a divorce.
• It was not concerned with the rightness or wrongness of divorce, but with the aftermath of divorce (France, 206)
• It was a means of protecting those who had been divorced.
• Matthew 7:1 (NLT) "Do not judge others, and you will not be judged.
• Instead of judging those who have been divorced we should be loving those who have been divorced.

4. There are good reasons to get divorced.

a. Some people think that Jesus is saying that if your spouse is unfaithful you should divorce them.
b. However, nothing could be further from the truth.
c. The word translated "unfaithful" is the Greek word inappropriate contenteias. inappropriate contenteias literally denotes "Prostitution, habitual immorality," and it has a broader meaning than adultery. It particularly concerns illegal extramarital sexual relations of any kind (Horton, 93).
d. Illustration: "At last I understood: In the final analysis, forgiveness is an act of faith. By forgiving another, I am trusting that God is a better justice-maker than I am. By forgiving, I release my own right to get even and leave all issues of fairness for God to work out. I leave in God's hands the scales that must balance justice and mercy. Yancey, "What's So Amazing About Grace?" p.93
e. Adultery doesn't necessarily mean that a marriage is over, because with the Lord their is always hope.
​

B. What He Did Mean
1. Now let's talk about what Jesus did mean.
2. Marriage is sacred.

a. It is ordained by God.
b. It is an illustration of the relationship of God to His church.
c. It must never be entered into lightly or rushed into.
d. Although Matthew does not qualify the force of the saying, he wants us to hear it's demand: marriage is sacred and must not be betrayed (Keener, 119).​

3. Marriage should never be seen as disposable.

a. In our society, marriage is often treated as if it were a fast food joint: If you don't like McDonald's go to Wendy's.
b. In God's eyes there is no such thing as a no-fault divorce.
c. Divorce should only be considered after every other option has been explored.
d. 1 Corinthians 13:7 (NLT) "Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.
e. Illustration: When Tina and I got married we made a commitment to one another that divorce was not in our vocabulary, and by the grace of God, twenty-five years later, it still isn't.​

4. Successful marriages are Christ-centered.

a. Marriage is not easy, and it requires work and compromise from both parties.
b. There will always be challenges to face and overcome.
c. Love is not a feeling you fall out of, but a commitment that you live out.
d. Illustration: My Mom used to say, "love flies out the window when the bills come through the door."
​

Conclusion
1. So where do we go from here?
2. If you are married, thank God for your spouse and remain faithful to the vow you made to them on the day of your wedding.
3. If you have been divorced, kknow that god still loves you and wants good things fro you.
4. If you have been divorced and remarried, lern from your mistakes so that you do not repeat them the second time around.

Proposition: Marriage is a sacred institution, ordained and instituted by God, and is to be treated as sacred.

Let me add that I believe the context of his sermon is for those marriages where both spouses are committed to the Lord. There is never, as far as I'm concerned, an expectation for a woman or man to stay in an abusive relationship, where your life and the lives of your children are in danger. I believe that in that situation it is advisable to take advantage of all available help from your church family, your real flesh and blood family, and the law of the land and get away from the situation as quickly as possible. Remember the Lord is your Rock and your Salvation. He is there in your time of need. You just call on Him and He will be there.

This is not a Christian song per se but the words are good. Jesus is a friend who sticks closer than a brother. Be blessed.

 

[SpiritPsalmist]

The Sermon on the Mount; Teaching about Pledges

33 “Again, you have heard that the ancients were told, "You shall not make false vows, but shall fulfill your vows to the Lord.’ 34 But I say to you, make no oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great King. 36 Nor shall you make an oath by your head, for you cannot make one hair white or black. 37 But let your statement be, ‘Yes, yes’* or ‘No, no’; anything beyond these is of evil. (Lev. 19:12, Num. 30:2, Deut. 23:21-22, Ps. 76:12, Ecc. 5:4, James 5:12)

* (V.37) Double Yes or No means "Definitely Yes!" or "Definitely No!" This idiom is in use in modern conversational Hebrew.

Note scripture references after verse 37. Jesus and James are both quoting and teaching from Torah.

The Sermon on the Mount, found in Matthew's gospel chapters 5-7, stands as the "Inaugural Address" of Messiah Yahusha (a.k.a. "Jesus" or "Yeshua"). It's position in Matthew's gospel as the first of many teaching discourses sets the tone for Messiah's mission on earth to men. Matthew recognizes the preeminent importance of this teaching in the ministry of Yahusha where He establishes the Law (Hebrew, Torah which means "Instruction") which he has come to fully explain.


From the beginning of the Sermon on the Mount to its end, the theme Messiah lays out for his disciples is the proper interpretation and observance of the Torah. He emphatically makes the case for, not only observing the Law at face value, but going further and observing the spirit of the Law, as well. The commandment is either cited or alluded to, followed by Yahusha's proper interpretation of the Law, which takes our understanding to a deeper level. He establishes the full intent of each of the commandments which he references by explaining the deeper meaning of that instruction and by exploring the proper faith walk in compliance with the Law for his disciples.


At the end of the day, the Messiah does not annul the Law, or "do away with" the Law, or suspend the Law. He most emphatically lifts up the Torah as the proper walk and lifestyle for those who follow him and the way to receive favor from Elohim (Hebrew for God, which means "Mighty One"). The Sermon on the Mount, when studied without theological or denominational bias, is a clear presentation of the need for all who claim relationship with the Almighty to not only keep the "letter of the Law" but to go all the way and keep the "spirit of the Law" as well. ~BibleTruth.cc~

Living With Integrity...A sermon outline by the same teacher as the last two days. I'll let you look it up and read it.

Obviously, all the references in the Old Testament, Jesus quoting from it, then James quoting from it, it's important to keep your vows. Marriage, business, work, spiritual, etc.. In fact it's best, as pointed out that we just say "yes" or "no" and then follow through with what we've said yes or no to. Don't make a bunch of other words like "I promise" "I swear",etc.. We are to be so honorable that we don't need to make promises or say I swear. When we break a promise we become a liar then we are no better than the evil one because he is a liar.

A little not with the subject but I like the words

​

 

[SpiritPsalmist]

The Sermon on The Mount; Teaching about Retaliation

38 You have heard that it was said, An eye for an eye*, and a tooth for a tooth.’ (Exod. 21:24, Lev. 24:20, Deut. 19:21) 39 But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. 40 If anyone wants to sue you and take your shirt, let him have your coat also. 41 Whoever forces you to go one mile*, go with him two. 42 Give to him who asks of you, and do not turn away from him who wants to borrow from you.

29 Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. 30 Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back.

* (V. 38) This does not mean you are to take out the eye of someone who has knocked out an eye.

The ancient Hebrews had long before Y'shua's day determined that the references such as "an eye for an eye' and a "tooth for a tooth" (Exod. 21:24) were not to be taken literally. They said this because the basic premise was that God is just, and if a one-eyed man knocked out the eye of someone with two eyes, then to take the second eye from the one-eyed man would make him blind. This would not be just. If a toothless man knocked out someone else's tooth then he would escape punishment. This would not be just. Therefore these and other scriptures were used as the basis for establishing monetary punishment - fines. ~One New Man Bible~​

* (V. 41) This is a Roman mile, one thousand paces. ~One New Man Bible~


Exposition of Matthew 5: 38-42
Beth Elohim Messianic Synagogue

Mat 5:38 “You have heard that it was said, ‘an eye for an eye, and a tooth for a tooth.’
Mat 5:39 “But I say to you, do not resist him who is evil; but whoever slaps you on your right cheek, turn to him the other also.
Mat 5:40 “And if anyone wants to sue you, and take your shirt, let him have your coat also.
Mat 5:41 “And whoever shall force you to go one mile, go with him two.
Mat 5:42 “Give to him who asks of you, and do not turn away from him who wants to borrow from you.


Many times you have heard verse one, “eye for eye, and tooth for a tooth,” misinterpreted by clergy, friends or acquaintances. Perhaps, Yahshua was addressing that very issue here. In the Torah we find many qualifying passages that will reveal to you that it is the acts of revenge that G-d is limiting here; the natural human impulse to exact the maximum penalty for some wrong committed against them. Let me state that “eye for eye, and tooth for a tooth,” is a principle or concept that teaches us that retribution and punishment must be commensurate with the crime or wrong committed.


Turn with me to Exodus 21:24. I’m reading from the Living Bible.


24 eye for eye, tooth for tooth, hand for hand, foot for foot,
25 burn for burn, cut for cut, and bruise for bruise.


Note this is the preamble but see how it is qualified:


26 If you hit one of your slaves and cause the loss of an eye, the slave must be set free. 27 The same law applies if you knock out a slave’s tooth—the slave goes free.
28 A bull that kills someone with its horns must be killed and its meat destroyed, but the owner of the bull isn’t responsible for the death.
29 Suppose you own a bull that has been in the habit of attacking people, but you have refused to keep it fenced in. If that bull kills someone, both you and the bull must be put to death by stoning.
30 However, you may save your own life by paying whatever fine is demanded.
31 This same law applies if the bull gores someone’s son or daughter.
32 If the bull kills a slave, you must pay the slave owner thirty pieces of silver for the loss of the slave, and the bull must be killed by stoning.
33 Suppose someone’s ox or donkey is killed by falling into an open pit that you dug or left uncovered on your property.
34 You must pay for the dead animal, and it becomes yours.
35 If your bull kills someone else’s, yours must be sold. Then the money from your bull and the meat from the dead bull must be divided equally between you and the other owner.
36 If you refuse to fence in a bull that is known to attack others, you must pay for any animal it kills, but the dead animal will belong to you. (Contemporary English bible)


You can see by the qualifying verses that the concept advanced here is that of punishment commensurate with the wrong committed.


You will also notice from this brief exercise that all of the situations covered have companion law in our own judicial system. In fact our civil and criminal tort system is based upon biblical law.


Now let’s see how the rabbis viewed this verse.


In Bava Kama 8:1 from the Mishna which was compiled from existing law by Judah Ha-Nasi in 200-220 CE we have the rabbis thinking on the subject:


“If someone wounds his fellow, he becomes liable to compensate the injured party for five different aspects of the injury: damage, pain, healing, loss of time from work, and insult.
“In the case of damage, here is an example of how restitution is determined. Suppose someone blinded someone else’s eye, cut off his hand or broke his leg. They value the injured person as if he were a slave for sale in the market, and they appraise his value before the injury and now.
“Here is an example of determining the compensation for pain. Suppose someone burns another with a skewer or nail, even if only on his fingernail, where it doesn’t actually produce a wound. They determine how much a man of his position would be willing to be paid to suffer that amount of pain.
“For healing the indemnity is determined in this way. If someone hit another person, he must pay all the expenses of healing him. If he develops ulcers, then if they come about in consequence of the blow, he is liable; but if not, he is not liable. If the wound heals, reopens, heals and reopens again, he is liable for all the expenses. But once it has healed thoroughly, he does not remain liable to pay the expenses of healing him.
“The value of time lost is estimated in this way. They consider what he would earn if he were a watchman over a cucumber field [a job requiring no special skills], for he has already been paid for the loss of his hand or foot. [In practice, this means they determine what kind of work he will be fit for when he fully recovers and evaluate the time lost by this standard.]
“For insult the compensation is determined entirely in accordance with the social status of both the one who caused the indignity and the one who suffered it. If someone insults a person who is naked, blind or asleep, he is liable. But if a sleeping person causes an insult, he is not liable. Someone who falls from a roof and causes injury and insult at the same time is liable for the injury but not for the insult, … because one should not be held responsible for an indignity one did not intend to cause.” (Bava Kama 8:1)


In conclusion let me say that to literally interpret this phrase “eye for eye and tooth for a tooth” is to turn this phrase into a legalistic perversion of the command as a matter of right and duty as something to be insisted upon than as a matter of restraint. Something we are still guilty of today.


The next verse “do not resist him who is evil,” is the most misunderstood verse in the B’rit Chadasha. “Resist not evil and turn the other cheek.” To understand these citations we have to understand that the Sermon on the Mount must not be understood as a code of ethics or a replacement for the Torah.


Firstly, what we must understand is that it is a matter of emphasizing the spirit of the law.


Secondly, these teachings are never to be applied mechanically or as a kind of rule of thumb.


Thirdly, if our interpretation ever makes the teaching appear ridiculous it is a blatantly wrong interpretation.


Fourthly, if the teaching appears to be impossible it is also wrong because nothing Yahshua taught is ever impossible.


And lastly, if our interpretation of any one of these things contradicts the plain and obvious truth of any other portion of scripture then our interpretation is wrong.


Think how patently ridiculous it would be if we followed the literal understanding of this verse and “did not resist evil.” Tolstoy a man of high intelligence and a great writer, who interpreted this verse this way, said to have policemen, courts, magistrates and soldiers was unchristian. Evil, he maintained is not to be resisted. There should be no punishment for crime. Would you like to live in a world like that? But that is the extent to which even famous Christian leaders have carried this verse.


When we examine these verses we need to take the Sermon on the Mount in the order in which it was preached. First, we read the Beatitudes, and then we advance with those definitions before we can see the relevance of the latter. In the Beatitudes we have a description of a believer. One who is “poor in spirit,” a person realizing how steeped in sin they had been and their own inability to confront sin without the Spirit. They mourn because they are sinners and their utter helplessness before sin without G-d. They are meek for they have a spirit in them that is the very antithesis of the spirit of the world. They hunger and thirst after righteousness.


In the first verse we are given the injunction to exercise commensurate justice according to the wrong committed. A law that restrains and holds men back from their natural inclination to sin and to take by force whatever they desire. It is a law that preserves order and restrains excesses. An eye for and eye and tooth for tooth is a law of justice and equity. How can that be if we are not to resist evil?


Take note, Yahshua is verse 39 is speaking to the believer of the beatitudes and not to the natural man. This verse concerns the relationship of the believer with other believers, but it in no way warrants excusing evil, for if it did we would have a contradiction in Scripture. Let us go to other scriptures that detail how we are to confront evil among believers. In Matthew 8:15 –17 we read:


Mat 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
Mat 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
Mat 18:17 And if he shall neglect to hear them, tell it unto the assembly: but if he neglect to hear the assembly, let him be unto thee as a heathen man and a publican.


And also in 1 Tim 5:19 concerning leaders of the assembly:
1 Tim 5:19 Do not receive an accusation against an elder except on the basis of two or three witnesses.
1 Tim 5:20 Those who continue in sin, rebuke in the presence of all, so that the rest also may be fearful of sinning.


When we consult the whole of scripture we gain understanding and see that we are to confront evil among believers in a prescribed manner. First individually, then with witnesses, and lastly before the whole community and if the perpetrator does not repent we are to excommunicate him/her. This verse primarily addresses our relationship to believers. In either case, believer or unbeliever, we have a right to defend ourselves against acts of evil as is clearly outlined in Scripture. So what does it mean to “turn the other cheek,” part “b” in verse 39? Character assignation and criticism comes from both believers and unbelievers. Yahshua is telling us to rid ourselves of the spirit of retaliation in these incidences, however it does not mean we cannot defend our families or ourselves when the circumstances warrant such action. “Vengeance is mine; I will repay, saith the L-rd.” What the phrase “turn the other cheek” means is that we should not be concerned about personal insults and injuries that provoke us to defend our self-esteem, Sha’ul said, With me it is a very small thing that I should be judged of you, or of man’s judgment; yea I judge not mine own self.” Sha’ul like Yahshua has become indifferent to personal criticism, insult and abuse, and to anything that men might do to him. This is what Yahshua is teaching here.


Believers are to treat differently other believers in order to give them a chance to repent. We extend unto them grace, until that grace is rejected. What is being taught here is a man’s attitude toward himself. We are being asked to face circumstances that challenge our life as believers, and our relationship to other believers as well as non-believers. The next verse 42 is key to that understanding.


Mat 5:42 “Give to him who asks of you, and do not turn away from him who wants to borrow from you.


Before we examine more of the concept and principle behind Yahshua’s teachings we need to examine the particulars of verses 40 and 41:


Mat 5:40 “And if anyone wants to sue you, and take your shirt, let him have your coat also.


In this illustration the particular is derived from the principle. That is the tendency of men to always demand and insist upon their legal rights. Under Jewish Law a man could not be sued for his outer garment, but Yahshua is saying here that in regardless of your legal rights under the law, if you are sued for your inner garment, which was legal give him your outer one too. Yahshua is illustrating to us that we are all too often talking about our rights, but rarely about our duties. This is the world spirit. Are we not to help our fellow man, provide for the homeless, widowed, poor, and orphans? When we insist only on our rights our duty to our fellow man falls by the way side.


Mat 5:41 “And whoever shall force you to go one mile, go with him two.”


In this verse we need to understand that during this period Roman soldiers as was their right, frequently commanded a Jew to carry their baggage for a mile. Jews naturally resented this law. The principle taught here is not only are we to do what is expected though it might be an unpopular law, but not contrary to Scripture, we are to go beyond it in the spirit of G-d’s Torah. We are not to strive to get out of obligations, even those pressed upon us by government. In 1 Peter 2 it reads, “Servants be subject to your masters.” When we do things in a spirit of willingness, our spirit will influence those around us. Instead of hearing how grudgingly or reluctantly believers carry out their obligations we engender a new spirit that glorifies G-d, and we take away the opportunity for unbelievers to belittle G-d’s name.


We have to ask ourselves what have these two verses to do with “borrowing” found in verse 42? What has this verse to do with fighting and killing? How does this all fit in?


Yahshua is concerned about this question of “self.” What he is saying is that if we are to be true believers we are to become dead to self. Our own self-interest. How we think about ourselves will determine how we react to others.


It is a spiritual teaching that demands we look first to ourselves and how we think of ourselves. I must be right in my attitude of self when the spirit of self-defense arises because of a wrong done to me. I must also deal with my desire of revenge and the spirit of retaliation that is characteristic of the natural man, and the attitude of self toward injustices fostered by the state or community I live in. And finally there is the attitude of self toward personal possessions.


Yahshua is exposing that atrocious thing, self-interest, found in all of us that are in opposition to the Spirit of G-d. Self that glorifies himself and opposes G-d. This is the terrible legacy that has come down to us from the fall of man. Natural man protects this self all along and in every way. But he does it not only when attacked or when something is taken away from him; he does it also in the matter of possessions, even intellectual possessions. If someone wants to borrow from him his instinct is, “Why, should I impoverish myself and part with my goods? “ It is self the whole time, but also nothing here demands that we should give to or lend to frauds, drunkards, professional beggars or anyone else that does not respect property or human decency. What Yahshua is saying is that we are not to withhold help from any one in need because of selfishness or self-centeredness. If I am in a position to do so, and a person is in need, it is my duty to provide help both materially and spiritually. In 1 John chapter 3 we read verses 17,18: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of G-d in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.”


There is no contradiction with these verses when we understand their intent. Yahshua is saying to us: “If any man would be My disciple, let him deny himself, and take up the execution stake. And follow Me.”
Amein…

 

[SpiritPsalmist]

Sermon on The Mount; Love for Enemies

43 You have heard that it was said, You shall love your neighbor (Lev 19:18) and hate your enemy*.’ 44 But I say to you, love your enemies and pray for those who persecute you (Prov. 24:17-18), 45 so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 Therefore you are to be perfect, as your heavenly Father is perfect.

* (V.43) "Hate your enemy" was from heathens, since it is not found in the Tanach (Hebrew scriptures) or oral law.

Other Bible references of the same sermon:

27 “But I say to you who hear, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you.

32 If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. 35 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. 36 Be merciful, just as your Father is merciful.

Note that Jesus said, "You have heard it said"; meaning it's not what God said. "Hate your enemies" is not found anywhere in the Hebrew scriptures so Jesus was not changing anything Torah stated, he was clarifying what was actually said. We are to love our enemies.

How can we carry out the teachings of Jesus? How do we stay away from hatred, adultery, lust, and murder? How can we turn the other cheek? How is it even possible to love those that hate you? Or, love your enemies? The issue is our heart.

The love Jesus is talking about is not to be confused with the weak, sentimentality of our modern understanding of love. As one writer says, “Jesus knew that love, not sentimentality, is the only powerful antidote for all human ills.” This kind of love takes courage and boldness, and is motivated not by feeling, but by the will.

It is one thing to forgive and love, but to actually pray for our enemies can be very difficult. Our prayers are so often directed toward our own needs, without understanding that the Kingdom of God is beginning to direct our thoughts outward and upward. Jesus says that when we love our enemies and pray for them, we are acting as children of the King. God is not asking His people in His kingdom to do anything He hasn’t done.


Persecution and oppression is the way of this earth. Jesus is teaching His disciples that we are to live in a way that different from the ways of this world. Instead of exercising our rights and “Justified” violence, we are to act in Grace and humility, like our Heavenly Father. We are to be mirrors of our Heavenly Father. God shows kindness to His enemies. He could and should take us all out, but He not only saves some, He shows kindness to those that hate him. If we only love those who love us then we are no better than the heathen because even they do that.

Do we love those that hate us, and are we truly wishing the best for the other person, or are we just trying to get ours? Do we love the other in the speaking of the truth? What is the motivation for our justice?

Our holiness is the result of God’s love transforming us and our actions, it is not the result of our discipline, but it is our discipline that is the result of God making us holy! Thus the disciplines of our faith are not the cause, but the affect of God’s love taking root in our lives. True holiness is connected to God’s love in a way that is displayed in the lives of His people. Holiness comes from believing on Jesus, and trusting in Him for salvation, and obedience to God. Yes, the blood of Jesus washed us clean, however, if we don't walk in obedience (living willy nilly as we please) it will be impossible to be holy and to be "perfect, as your heavenly Father is perfect". In the event that you do not desire to be obedient to Him then that is a heart issue and it is taken care of by getting before Him and asking Him to change your heart attitude toward His ways. You may not see an immediate change but as you continue to pursue His will and His ways, change will follow.

 

[SpiritPsalmist]

Sermon on the Mount; Charitable Giving

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

So far Yeshua has taught on what the law is; what we are to believe.

• Those who are blessed.
• Be salt and light.
• Follow Torah.
• Teach others to follow Torah.
• Don't be angry with your brother/sister. When you wrong, make things right.
• Don't commit adultery.
• Don't divorce.
• Don't make pledges, just say yes/no and then follow through...except there was a parable of Yeshua's where a son had been asked by his father to do something he said no and did it anyway, the other son said yes, he'd do it but he didn't. Yeshua asked, "which one is greater"? The answer was the one who'd said no but did it anyway. In that situation it was a good thing that the son had helped his father anyway.
• Don't retaliate and try to get even with someone who harms you.
• Love your enemies.

Now Yeshua switches from what we are to believe to what we are to do. In 1 John 2:29, and 1 John 3:7 we read acts of righteousness referred to. It is a righteousness that is concerned with pleasing God, and not with the seeking of the approval of man. Verse 1 leads to three examples that are the very foundation of the Jewish (the disciples were Jewish and so was Yeshua) idea of how righteousness is attained: Tsadaka (charity), tephillah (prayer), and Tshuvah (repentance) by fasting. In each of these examples Jesus provides four similar admonitions:

• Don't show off your charitable activities to be seen by men.
• If you ignore that truth you will receive self approval and no more.
• Do righteous acts secretly.
• Be assured that God who see’s what is done in secret will reward you openly.

The natural man has a tendency to gauge his life by the acceptance and approval of others. If people think well of us we think well of ourselves. It is in response to that inclination that we are prone to be more religious in front of others. No matter how clever or successful we are at pulling this off, it carries no weight with God. He sees our hearts and knows if we are genuinely serving him or ourselves. There is a balance between letting our light shine so that men might see and glorify God, and doing our acts of righteousness in such a manner that it draws attention to ourselves. We are to simply walk with God, keep our eyes on Him, and and seek His approval only and not man’s.

Note that Yeshua does not say in v1, if you give, but He says when you give. He assumes that His disciples will give to the needy. Giving is a command, it's imperative, it's an obligation that involves more than just being nice or feeling sorry for someone.

The reference in v2 to blowing a trumpet is probably an allusion to the Jewish tradition of blowing on the shofar to call Israel at the time of the appointed fasts. It was believed that Tsadakah insured the effectiveness of their fasts and prayers. This belief gave opportunity to ostentation in the giving. There is a kind of hypocrisy that causes a person to deceive himself into thinking that he is pleasing God and man, and in so doing is able to beguile others. The Pharisee’s described here, and for that matter all religious people of similar persuasion, love the praise of men more than God’s praise. John 5:43-44 and John 12:37-43.

We'll continue with prayer, one of the ways of righteousness as previously mentioned in the next section.

To sum this part up though, it's the right thing to give, and it should be done in secret. Sometimes it can be difficult to give in secret. If you seek the Lord though, He will show you and provide you the way to do so. I remember one time I was in the supermarket and as I rounded the corner with my shopping basket, my eyes caught sight of a young man and I heard the Lord say, "give him that $20 in your purse without him knowing. I thought "Lord that's a total stranger, how am I going to do that without him knowing? So I casually walked around the store keeping my eye on him and waiting for an opportunity. He got in the check out line and I was standing a few lines down when he suddenly left his basket and went running to get something else. I quickly walked over and dropped the $20 on top of his food and walked away. When he got back he just looked at the money, probably thinking he'd somehow dropped it, and put it in his wallet. It was pretty fun for me

In the event, which I frequently find myself in, that you don't have money to give, there are many other ways you can do something and do it secretly. Just ask God to show you what you can do and He is faithful to do so. Be blessed and be a blessing.



* (V.2) Ts'dakah is both Mitsvah (a command from God) and Righteousness* and is a feminine noun meaning to do more than is required, such as to do more than just the minimum for someone who is hurting: to truly love your neighbor as yourself. The term is also applied to giving beyond the tithe to charities. Therefore Ts'dakah is translated "acts of loving kindness." Ts'dakah is to be done in love, cheerfully, with no thought of a reward. ~One New Man Bible~

The word righteousness is the noun form of the Hebrew toot ts-d-k. Ts-d-k and the Greek verb Dikaio both mean to do right, to be just. They are verbs that require action by the subject of the verb. When we are made righteous by our faith our behavior has to change. If it does not, see what John says in 1 John 2:3-6.

There are many times in the New Testament that we have references like Acts 16:31: So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” To Paul, Luke, and all New Testament authors, the word "believe" required action, as in Acts 26:19-20.

This change in behavior comes from above, as evidenced by Paul's reference to "the gift of righteousness" in Rom 5:17 and 6:18. There is a lot each one can do to be a better person, but we can do so much more when faith and commitment to God bring us the gift of righteousness.

Paul says in 1 Cor 6:9-10 "Or do you not know that the unrighteous will not inherit the Kingdom of God? Stop being deceived: neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous people, nor drunkards, nor abusive people, nor swindlers will inherit the Kingdom of God."

We need to know that in the Jewish mind the word Believe requires the change in behavior that John was talking about in the verses quoted above. See Ezekiel 18:5-9 ~One New Man Bible~
​

 

[Svt4Him]

Are you copying something from somewhere?

 

[SpiritPsalmist]

Are you copying something from somewhere?

Yes, I'm copying from my Book of Matthew teaching thread...it was suggested I do this so that people could add their 2 cents to the study

 

[SpiritPsalmist]

The Sermon on the Mount; Teaching on Prayer; Lord's Prayer

5 “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. 6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. 7 And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.

8 “Therefore do not be like them. For your Father knows the things you have need of before you ask Him. 9 In this manner, therefore, pray:

Our Father in heaven,
Hallowed be Your name.
10 Your kingdom come.
Your will be done
On earth as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts,
As we forgive our debtors.
13 And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.b]">[b]

14 “For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

When we pray, the posture is not what is the most important. In the Bible days, people prayed prostrate: Numbers 16:22, Matthew 26:39, kneeling: Daniel 6:10, Acts 21:5, and standing: 1 Samuel 1:26, Mark 11:25. It's the motive that is important though. Yeshua is not condemning public prayer because we find many NT examples of public prayer: Matthew 18:19-20, Acts 4:23-24, though a person who prays more in public than in private it's an indication that they are more interested in man's opinion than God's. When we pray we should keep in mind that we are standing before the King of Kings, our Heavenly Father.

There is a tendency to think that the more we say the more effective our prayers will be. Two examples demonstrate how untrue this idea is: 1 Kings 18:26-29; Acts 19:24-34. Yeshua is not condemning long prayers either, because there was occasion that He prayed long prayers. However, we are not to think that a prayer of big or many words will make God listen any closer than a shorter prayer.

Yeshua then gives His disciples a model prayer. It's "how" they should pray, not "what" they should pray.

The opening designation is showing the kind of God they are praying to: He is personal and caring. A Father, not a tyrant like the Greek and Roman myth gods were portrayed.

The first part focuses on God's name, His kingdom, and His will.

Hallowed by Thy Name. The name is most Holy. His name represents all that God is – His character, plan, and will. Each of the Old Testament names and titles given to God show a facet of His character and will. Names in Scripture, especially those given by God described the character of those who bear them. My other study of "Reflections of Love, Mercy, and Grace" is touching on many of the words God uses to describe Himself.

Your Kingdom come. As the name is Holy so too is it important to acknowledge that God is sovereign. It is to also ask God to bring the entire world to the blessings of His sovereignty. As we pray for God’s Kingdom to be established we align our will and our hearts to be used of God in bringing it further along. The Greek word for kingdom is basileia. This is not a geographical reality but one of sovereignty and dominion. The kingdom will in the millennium be on earth with its capitol in Jerusalem but it will not be a kingdom of this world. It will be a heavenly rule on earth. We do not advance the kingdom of heaven by promoting worldly programs.

Thy Will be done on earth as it is in heaven. This is to seek to align ourselves with Romans 12:1-2. That God’s will might become our will. It is also to pray that God’s will might prevail here on earth as it does in heaven. In a very significant way our prayers accomplish God’s Will on earth. Too often we believe that we can do little to affect God’s will on earth. In Acts 12:5-18 we see how the believers praying for Peter did not quite believe their prayers would make a difference since when God answered, they did not first believe it.

The Greek word for "will" is "Thelema” and it includes God’s righteous demands, (Matthew 7:21; 12:50, Psalm 40:8). It also includes accomplishing salvation, (Matthew 18:14; 26:42, Acts 21:14). What this model prayer shows us is that a foundation to our prayers being answered there must be a desire for God’s will to be accomplished.

Now that we are in the proper heart and mindset, Yeshua now instructs us to petition God for ourselves.

Give us today our daily bread. The word bread is usually a reference to all food. (Proverbs 30:8,2 Thessalonians 3:12). The original Greek is a reference to real food. Daily bread is reminder of the daily provision of the manna in the wilderness (Exodus 13-30). We should not worry about tomorrow (Matthew 6:31-32).

Forgive us our debts. The Greek word used here was the one most translated for an Aramaic word that referred to spiritual or moral sin. It is sin that separates us from God. It is the source of all our and the world’s problems. We who are believers have received atonement for our sin that would have eternally separated us from God. But our daily sin causes our fellowship and walk to be hindered (John 15:1-7). This requires a humble spirit so that we will be willing to confess our sins to God (Proverbs 28:13). His ready forgiveness does not mean that we can freely sin. That kind of attitude brings death not life.

As we also have forgiven our debtors. While God’s grace is unconditional in regard to salvation there are conditions for continued fellowship forgiving others. To forgive is to be like our heavenly Father. To be unforgiving is to incur the anger of our heavenly Father (Matthew 18:21-35)

And lead us not into temptation, but deliver us from the evil one. – The Greek word for temptation here is unlike our definition of temptation. It’s root meaning is testing or proving. This was Jesus’ prayer when his time of trial came in the garden. (Matthew 26:42-45,James 1:2-3,13).

For if you forgive: Abiding in the vine requires having a forgiving spirit. Otherwise our relationship with our Heavenly Father is affected. 1 Timothy 1:16,Matthew 18:21-35. But if you do not forgive… lack of a forgiving spirit causes us to develop a root of bitterness.

When it comes to prayer, many times, we who know nothing do all the talking to the One who knows everything. Remember, at some point, stop talking and listen for a response from Him.

(there is a song added on the teaching page)

 

[SpiritPsalmist]

The Sermon on The Mount; Teaching about Fasting

16 “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. 17 But you, when you fast, anoint your head and wash your face, 18 so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.

The Day of Atonement was the only day that fasting was commanded. (Lev 16:29) Yeshua has given instructions on giving for God to see and not man, how to pray, and now, how to fast....not the step by step procedure of fasting, but the matter of the heart of fasting. There are many examples though of fasting in the Old and the New Testament. Times of sorrow: 2 Samuel 12:16, and in the circumstance of great fear: 2 Chronicles 20:3, and Esther 4:16.

Fasting was done to demonstrate humility and dependence on God: Ezra 8:21, Jonah 3:5-7. Fasting was done when seeking wisdom and/or understanding from God: Daniel 9:2-3, Acts 13:2-3, and Acts 14:23. In the time of Isaiah 58:5-9 it had become a merely a matter of duty; hasty and superficial. Things had not changed much at the time of Yeshua.

So He tells us that when we do fast, that we do it in such a way so as to not draw attention to ourselves. We are not to have a sad face so that people will ask us "what's wrong" and then we can tell them "I'm fasting". If we do it that way then we have our reward in others thinking we are spiritual, but God knows the facts. In today's way, wash your hair and your face and body, put on cologne/perfume and wear clean clothes so that no one will know you are fasting, and the Father who sees in secret will reward you openly.

 

[SpiritPsalmist]

The Leaders Daughter and The Woman Who Touched Y'shua's Prayer Shawl

18 While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” 19 So Jesus arose and followed him, and so did His disciples.


20 And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. 21 For she said to herself, “If only I may touch His garment, I shall be made well.” 22 But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; your faith has made you well.” And the woman was made well from that hour.


23 When Jesus came into the ruler’s house, and saw the flute players and the noisy crowd wailing, 24 He said to them, “Make room, for the girl is not dead, but sleeping.” And they ridiculed Him. 25 But when the crowd was put outside, He went in and took her by the hand, and the girl arose. 26 And the report of this went out into all that land.

Here we see a leader, possibly a Rabbi coming to Yeshua asking him to come to his house and heal his daughter who had died. Yeshua started on His way to the mans house.

While on the way though, in the crowd of people that were following a woman who according to Jewish law should not have been out in public (Lev 15:19) She was considered "ritually unclean". Being in the crowd where people were bumping each other she was making them ritually unclean. To actually reach out and touch the prayer shawl was a huge no-no. Yet, she did it anyway. She was so desperate. I've experienced that same condition and I know how desperate she was. She knew though, that all she had to do was touch his garment and she would be made well. When she reached out He stopped, turned and looked at her and told her she was healed. Another ref says He asked who had touched Him. He knew though who had touched Him.

Yeshua continued on to the rulers house to see his dead daughter. When he arrived all the "mourners" were there and doing their mourning...loudly. Yeshua announced that the girl was not dead but only sleeping and the crowd started laughing and mocking Him. He kicked them out of the room. Then proceeded to take the girl by the hand and the girl arose. Why did He kick the mourners out? Personally I think it's because in all the mocking and laughing there was no faith. Remember in His own home town He could not do many miracles because of the lack of faith. Therefore, He threw out all those who would be a hindrance, then proceeded to raise the dead girl. Imagine what they thought when they saw her come walking out of the room.

(v.20) The corner fringe of the prayer shawl, called tsitsit in Hebrew, represents all the commands and promises of God.

Prayer Shawl is given in Num. 15:37-41 where Moses is told, And the LORD spoke to Moses saying, 38. "Speak to the children of Israel and bid them to make fringes (tsitsit) for themselves in the corners of their garments throughout their generations and that they put upon the fringe of the border a thread of blue, 39. and it will be to you for a fringe, that you may look upon it and remember all the commandments of the LORD and do them, and that you do not seek after your own heart and your own eyes, after which you used to go astray, 40. so you will remember and do all My commandments and be holy to your God. 41. so you. 41. I AM the LORD your God, Who brought you out of the land of Egypt, to be your God: I AM the LORD your God."

The fringes, called tsitsit in Hebrew, were placed on the corners of the outer garment, which was larger than the current prayer shaws and looked like a poncho with tsitsit. This was like a sheet with a hole in the middle for the head. The front piece was tied behind the back, then the back was lapped over and tied in front. This is the seamless garment in Jn. 19:23. Recent archaecological digs have found a number of these from Biblical times. This garment served as a blanket as stated in Ex. 22:26.

The garment now made to these specifications is the talit, also spelled tallit, called a prayer shawl in English. The purpose for it is for everyone, including the wearer, to look at it and remember all the commandments of the LORD. This list of 613 commandments includes the promises of God, so in Y'shua's day people would see all the power of God in that fringe, called tsitsit in Hebrew, when the prayer shawl was worn by an anointed man of God. That is why the woman with the bloody issue reached for the fringe in Matt. 9:20 and Lk 8:44 and why many sought to touch the tsitsit of His talit in Matt. 14:36 and Mrk 6:56. We know this is the tsitsit because the Jewish translators who translated the Hebrew Scriptures into Greek used the Greek word kraspedon for tsitsit and hraspedon is used in the Gospels where tsitsit would be appropriate.

Y'shua used the prayer shawl in Mrk 5:41, the raising of Jairus' daughter. We know that Y'shua was wearing a talit at the time because of the reference to it regarding the woman with the bloody issue, after Y'shua and Jairus had started on the way to Jairus' hojme. There Y'shua took the girl's hand and said "Talitha coum!" This is Hebrew for "Talit rise!" the verse goes on and says "..translated means 'maid arise'" (KJV) and "my child get up." (NIV) The Greek word translated maid or child is talitha, the Greek spelling of talit, Coum is the Hebrew word for rise, or get up. Some Greek texts say coumi, the feminine form, which is the correct word for this verse, since talitha is a feminine noun. We know that His use of the talit in this miracle and His speaking to the talit would have been appropriate and would have been understood by those with Him. In that case He would have placed His prayer shawl over the girl , then spoken to the prayer shawl. There is another Aramaic word that some say is the correct word for this verse. It is taly'tah, meaning lamb. This would have Y'shua address her as "Lambkin" a not unreasonable assumption. Coumi would also be the correct verb because it is the same in Aramaic and Hebrew. Y'shua would have been speaking Hebrew, so the One New Man Bible uses talit, which is the closest word to the Greek transliteration.

One of the most beautiful scenes in Scripture involving the prayer shawl is Ruth 3:9. Ruth asked Boaz to spread his prayer shawl over her when she lay at his feet. Most translations say she asked him to spread his skirt over her, but the Hebrew says she asked him to spread his wing over her. The wing of a prayer shawl is the part that hangs down when the wearer spreads each arm out to the side, letting the long panel from his wrist to his side hang gown. Calling that the wing alludes to the long established Hebrew tradition referring to the way a male bird opens his wings when he mates with his bride. The tradition in Jewish history has been for a bridegroom to cover his bride with his prayer shawl at their wedding. This tradition evolved into the present day hupah (chuppah) , which is a prayer shawl held up by four poles to cover a bride and groom for their wedding ceremony. when Ruth asked Boaz to spread his prayer shawl over her, she in effect was saying "Let's get married." Boaz understood that by his immediate response, acknowledging his role as kinsman redeemer.

~Glossary of One New Man Bible~​

See also Mrk 5:21-43 and

Lke 8:40-56​

 

[SpiritPsalmist]

No, it's "talitha" not "talyetha" in Aramaic, and it comes from similar etymology as the word "kid" for a child comes from in English. So "talitha qumi" *is* "little girl rise."

"Talit rise" in Hebrew would be "ha-talit qumi". No final vowel. The Greek transliteration and translation is clear.

Thanks for your input Steve. That particular info is from the New Man Bible glossary and I just copied it as it was written.

I have searched for the spelling talyetha and cannot find it anywhere so I have to agree with you and I have no argument for defending the word talyetha. I have removed that portion of my quote from the glossary from the New Man Bible so as to not pass on bad info.

 

[SpiritPsalmist]

The Healing of Two Blind Men

27 When Jesus departed from there, two blind men followed Him, crying out and saying, “Son of David, have mercy on us!”


28 And when He had come into the house, the blind men came to Him. And Jesus said to them, “Do you believe that I am able to do this?”

They said to Him, “Yes, Lord.”


29 Then He touched their eyes, saying, “According to your faith let it be to you.” 30 And their eyes were opened. And Jesus sternly warned them, saying, “See that no one knows it.” 31 But when they had departed, they spread the news about Him in all that country.

So Yeshua leaves the house of the girl he'd raised from the dead and there are blind men calling out to him and they refer to Yeshua as "Son of David". That is the same as calling him Messiah since it's prophesied that Messiah would come through the seed of King David. It was not just David the King they were calling on though.

Those who called the Son of David for healing, such as Bartimaeus in Mark, were calling another Son of David, the Shepherd. In Jn 10:11 Y'shua says, I am the Good Shepherd and in Jn 21:16 tells Peter to tend the flock. What is it that a shepherd does? His task is to keep his flock together, to see that they are nurtured, wounds and illnesses treated, properly fed, watered, sheltered, protected from any enemies. To do this he takes them from one pasture to another in the appropriate season and to ensure that they have shelter whenever that is called for. He shears them in proper season, both selling and using the wool and the milk while preserving the flock. ~One New Man Bible~
​

Then Yeshua enters another house, as far as I can see it does not clarify who's house but the blind men followed him in. Yeshua asks them if they believe he is able to heal them. They tell him "yes". Then Yeshua touches their eyes and says (paraphrased) "according to your faith, it is done". And their eyes were opened. Obviously, they had the faith needed to receive their eyesight.

A few weeks ago I saw a picture on Facebook mentioning faith healers and it said something about why do faith healers have services in big arenas instead of going to the hospitals and doing their healing there. My first thought was because in hospitals they generally more resemble what Yeshua encountered at the rulers house where the young girl had died. Much crying and wailing and hopelessness that even Yeshua could not combat as long as all of that was going on around the girl...he made them all leave in order to raise her from the dead. Their faithlessness stopped healing from happening. Maybe that is why faith healers don't hold services in hospitals. In the arenas the expectation of healing is high, therefor, there are a lot of people being healed of a multitude of ailments. Just some thought.

Then Yeshua tells them "don't tell anyone". Now how are people not to know...they were blind, and now they see. How can the people where they lived not know? Obviously it was impossible for them to NOT tell people. Personally I think we see a clue as to why Yeshua told some people this in

Mrk 1:45 However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.
​

After healing the leper Yeshua told him to not tell anyone but of course he did anyway and that made it where Yeshua could not openly enter any city but instead stayed in deserted places and the people came to him in throngs.

​

 

[SpiritPsalmist]

The Healing of a Mute Person

32 As they went out, behold, they brought to Him a man, mute and demon-possessed. 33 And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!”


34 But the Pharisees said, “He casts out demons by the ruler of the demons.”

Here we see a man who was unable to speak. It does not say whether he'd been born that way or not, but I kinda think he was not born that way. I believe this mostly because of the demon involved. Anyway, it says this man was brought to Yeshua, he did not come on his own. When Yeshua cast the demon out then the man was able to speak again. It says they had never seen anything like the healings Yeshua was doing before. The Pharisees however were claiming that Yeshua did these things by the power of the ruler of the demons.

According to the ancient Rabbis miracles were separated into two categories. The first were miracles that anyone would be able to perform when empowered by the Holy Spirit. The second was referred to as "Messianic Miracles". They were miracles that only Messiah would be able to perform. The Messianic miracles were taken from IS 35:5-6

5 Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped.
6 Then the lame shall leap like a deer,
And the tongue of the dumb sing.
For waters shall burst forth in the wilderness,
And streams in the desert.
​

Yeshua did both categories of miracles. A Messianic miracle got a different type of reaction than the first type. Here are some interesting thoughts on that by Jay Mack.

The Second Messianic Miracle: The Exorcism of a Mute Demon

Between the first messianic miracle, the healing of a Jewish leper, and the second messianic miracle, the leadership of Israel had investigated Jesus. He was interrogated and questioned everywhere He went. The leadership learned several things. The crucial thing they realized was that Jesus simply was not going along with Pharisaic Judaism. But His most important rejection of Pharisaic Judaism was that of the Oral Law (see my commentary on The Life of Christ Ei – The Oral Law), or the tradition of the elders in Matthew 15:2 (Isaiah 29:13-16).


The circumstances of the second messianic miracle are recorded in Matthew 12:22-37 and Mark 3:19-30 (see my Commentary on the Life of Christ Ek - The Second Messianic Miracle and the Rejection of Christ). Mark reminds us: When His family heard about this, they went to take charge of Him, for they said, He is out of His mind (Mark 3:21). There seems to be a general recognition by this stage in the gospel accounts of the life and ministry of Jesus that a high point was about to be reached. Even His friends considered the fact that Yeshua needed protection from Himself, because they felt He was bordering on insanity. Then Jesus was presented with a demon-possessed man who was blind and mute, and He healed him so that he could both walk and see (Matthew 12:22). The act of throwing out demons was not all that unusual in the Jewish world of that day. Even the Pharisees, rabbis, and their followers had the ability of throwing out demons. But throwing out demons within the framework of Pharisaic Judaism required one to use a specific ritual, which underwent three stages. First, the exorcist would have to establish communication with the demon; the exorcist would then have to find out the demon’s name. Thirdly, after finding out the demon’s name he could, by use of that name, throw the demon out. There are occasions that Messiah used the Jewish methodology as in Mark 5 where being confronted with a demonic, Jesus asked the question: What is your name? The answer Yeshua received on that occasion was: My name is Legion, for we are many. But there was one kind of demon that caused the person controlled to be mute so he could not speak. Since he could not speak, there was no way of establishing communication with this kind of a demon, no way of finding out this demon’s name. So within the framework of Judaism, it was impossible to throw out a mute demon. The rabbis had taught, however, that when the Messiah came, He would be able to cast out this type of demon. This is the second of the three messianic miracles: the exorcism out of a mute demon.


Isaiah had written that when the Messiah came the mute tongue would shout for joy (35:6b). As a result, the throwing 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? They would ask each other, “Is this the Messiah?” After all, He was doing the very thing that the prophet said the Messiah would do. They never asked this question when Jesus cast out other types of demons. However, when He threw out a mute demon they did raise the question, because they recognized from the teachings of the rabbis that it was a messianic miracle.


However, the Jewish masses have always tended to labor under something called the leadership complex. Whichever way the leaders went, the people were sure to follow. Consistently throughout the Old Covenant or the TANAKH, when the king did that which was right in the eyes of ADONAI, the people followed. But when the king did that which was evil in the sight of the LORD, the people also followed. Even in this day, when Jewish believers witness to their nonbelieving friends, they consistently hear the same objection: If Jesus really is the Messiah, then how come our rabbis have not and do not believe in Him? In New, or Renewed Covenant times, because of the stranglehold that Pharisaic Judaism had upon the masses, this leadership complex was extremely strong. So while the Jewish masses were willing to raise the question: Could this be the Son of David? They were not willing to make that decision for themselves. Instead, they looked to their leadership to make that decision for them.


In light of the second messianic miracle, and in light of the questioning by the Jewish masses, the Jewish leaders realized they had to make a public declaration concerning their final decision about Jesus and His messianic claims. They had two options. First, declare Him to be the Messiah in light of all the evidence. The second option was to reject His messianic claims. If they took the second option and rejected His messianic claims, they also had to explain to the Jewish masses why Jesus was able to perform the very miracles that they had said only the Messiah could perform. The Great Sanhedrin took the second option and declared that He was able to perform such miracles because He was demon possessed. But when the Pharisees heard this, they said: It is only by Beelzebub, the prince of demons, that this fellow drives out demons (Matthew 12:24; Mark 3:22; Luke 11:15-16; John 7:20). They claimed that Jesus Himself was possessed or demonized, not by some common demon but by the prince of demons, Beelzebub. This name is a combination of two Hebrew words that means the Lord of the Flies. The real reason that His claims had been rejected was because He had rejected the Oral Law, but the stated reason for the rejection of Jesus was that He was demon possessed. This action by the leadership of Israel set the stage for Jewish history for the next 2,000 years. To this day Jews believe that Jesus was demon possessed.


Yeshua Messiah responded in two ways. First, He defended Himself with four statements (Matthew 12:25-29). He said this could not be true because it would mean a division in Satan’s kingdom. Secondly, they themselves recognized that the gift of exorcism was a gift of the Spirit and even their followers were able to throw out demons (although these were not mute demons). Thirdly, this miracle authenticated the claims and the message of Yeshua of Nazareth. Fourthly, it showed that Jesus was stronger than the devil rather than being subservient to Satan.


The second response was a condemnation (Matthew 12:30-37). In this condemnation Jesus said that this generation was guilty of the unpardonable sin, blasphemy of the Holy Spirit. Because this sin was exactly what it said it was, unpardonable, judgment was now set against that generation, a judgment that could not be alleviated under any circumstances. It came forty years later in 70 A.D. with the destruction of Jerusalem and the Temple. Exactly what is the unpardonable sin within the context in which it is found? It is not an individual sin, but a national sin. It was committed by the Jewish generation of Jesus’ day and cannot be applied to subsequent Jewish generations. The context of the unpardonable sin was the national rejection by Israel of Jesus as the Messiah while He was present on the grounds of being demon possessed. And because it was a national sin and not an individual sin, people of that day could and did escape that national judgment. Nor is it a sin that anyone can commit today. On this point the Bible is very clear. Regardless of what sin anyone commits today, every sin is forgivable to that individual that will come to God through Yeshua. The nature of the sin is irrelevant. But for the nation, this sin was unpardonable.


At this point, the ministry of Jesus changed dramatically in four major areas. These four changes can only be understood in light of the commitment of the unpardonable sin in response to the rejection of the second messianic miracle. The first change concerned the purpose of His miracles. Before His rejection, the purpose of miracles was to authenticate His Messiahship, but after His rejection they were for the training of His disciples. 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. The third change concerned the message that He and His disciples gave. Before His rejection when Jesus would perform miracles He would say: Go and tell, but from His rejection on, He would say: Do not tell anyone. The fourth change concerned His method of teaching. Before His rejection Yeshua taught the masses clearly, 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 unpardonable sin was. The rejection of His Messiahship on the grounds of demon possession was a direct response to the second messianic miracle. Therefore, sufficient light had been given to them. They had rejected the light and no more would be given. ~The Teaching Ministry of Jay Mack~​

 

[SpiritPsalmist]

The Compassion of Yeshua

35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into His harvest.”

As the title says in this section we see even more of the compassion of Yeshua. Everything Yeshua did was out of compassion. He went into all the cities and villages, taught in their synagogues (showing that even in the synagogues He was recognized as a teacher), healing every sickness and every disease among them, and He was moved with compassion for them. They were like sheep without a shepherd...weary and scattered.

What is the Gospel of the Kingdom? The gospel of the Kingdom is "His will be done on earth as it is in heaven". It's seeking first the Kingdom of God and HIS righteousness, which is found only in Torah, and all the writers of the NT back it up. Is the gospel we preach putting first what Yeshua put first? Are we getting people "saved" only to have them continue to be weary and scattered and wander like sheep without a shepherd?

Yeshua said to His disciples that the harvest is plentiful. He did not see a lost cause, He saw a harvest. The harvest was not ready for picking yet but He saw it. The problem was/is the lack of laborers and He instructed them to pray the Lord of the harvest to send out laborers into His harvest. Are you capable of harvesting when the harvest is ready? Be/Get ready.

 

[SpiritPsalmist]

The Mission of the Twelve

10 And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. 2 Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Cananite, and Judas Iscariot, who also betrayed Him.

Yeshua called His twelve disciples together. Twelve, number of the tribes of Israel.

1. Simon, who was also called Peter. In Hebrew it's Kefa.
2. Andrew, Simon's brother
3. James the son of Zebedee. In Hebrew it's Ya‘akov Ben-Zavdai
4. John, the brother of James. In Hebrew it's Yochanan
5. Philip
6. Bartholomew. In Hebrew it's Bar-Talmai
7. Thomas. In Hebrew it's T’oma
8. Matthew the tax collector. In Hebrew it's Mattityahu
9. James the son of Alphaeus. In Hebrew it's Ya‘akov Bar-Halfai
10. Lebbaeus Thaddaeus. In Hebrew it's Taddai
11. Simon the Cananite. In Hebrew it's Shim‘on, the Zealot.
12. Judas Iscariot. In Hebrew it's Y’hudah from K’riot

He gave them authority over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Look back at Matt 8:5-13 in the Healing of a Centurion's servant in regards to an understanding of authority. Note that this was before the infilling of the Holy Spirit. They were given authority and were able to cast out demons and sickness before they were filled with the Spirit. They did not have to speak in tongues to use their authority. Something to think about I think.

So why is it that what seems like the majority of those who claim to be followers of HIM are not walking in the authority that has been given? What is it that is hindering?

13 And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. 14 Then He appointed twelve, that they might be with Him and that He might send them out to preach, 15 and to have power to heal sicknesses and to cast out demons: 16 Simon, to whom He gave the name Peter; 17 James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, “Sons of Thunder”; 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; 19 and Judas Iscariot, who also betrayed Him. And they went into a house.

12 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. 13 And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles: 14 Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot who also became a traitor.

 

[SpiritPsalmist]

Please accept my apologies for being so sporadic with this study. My younger sister had congestive heart failure right before Christmas. On Jan 27 she passed away. I don't think I have ever experienced such sorrow. I've been in a bit of a funk but feel myself slowly coming out of it. I covet your prayers and hope to be back on top of things soon.

Thank you.

 

[SpiritPsalmist]

The Commissioning of the Twelve

5 These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ 8 Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. 9 Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.


11 “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!

Twelve disciples. Twelve, the number of the tribes of Israel. See Matt 19:28.

In this particular "sending out" they were instructed to go nowhere among the Gentiles or the Samaritans. They were told to go to "the lost sheep of the house of Israel". Their message was to be "The kingdom of heaven is at hand"....meaning, that it's "come near".

Here are two thoughts on the "kingdom of heaven being near":

When the evidence is examined carefully, the New Testament presents the overwhelming idea that the“kingdom of God/heaven” refers to the promised Davidic Messianic Kingdom centrally based in the Abrahamic Covenant (Genesis 12, 15), the Davidic Covenant (2 Sam 7; Pss 2, 110) as well as its spiritual requirements necessary for its
realization in the New Covenant (Jer 31:31–33; Ezek 36:25–27; cp. John 3:1–6). ~F. David Farnell, Ph.D., Professor of New Testament, The Master’s Seminary~

~~~~~~~~~~​

The word "near" (or in the case of other translations "at hand") is being translated from the Greek word ἐγγίζω (eggizō), which means, according to the lexicon:

1) to bring near, to join one thing to another
2) to draw or come near to, to approach

The true meaning of “for the kingdom of heaven is near” is that each of us can reach the kingdom of God immediately by turning to the Supreme Being - by worshiping Him and relying upon Him. ~Anonymous~
​

Their activities were to be healing the sick, cleansing the lepers, raising the dead, and casting out demons.

They were not to charge anyone for their preaching or for healing, cleansing, raising the dead, or casting out demons.

They were to take no money with them, nor anything worth trading or selling. They were not to take a bag to put extra clothes in. They were to take only what they were wearing. Why? For a worker is worthy for those who were hearing the message to support him. Hospitality was a big deal.

When they came into a town or city they were to ask who was willing to listen to their message and stay with that household until you left. They were to greet the household when they entered it and if it was a fitting place for them to stay, they were to speak peace to the house and it's occupants. If it was not a fitting household for them to stay in they were not to speak peace. And whoever refused them a place to stay and refused to listen to their message, outside that home and/or that city they were to shake the dust off their feet. Why? Yeshua said it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city! According to Ezek 16:49 Sodom and Gomorrah were destroyed for lack of charity and hospitality.

7 And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. 8 He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts— 9 but to wear sandals, and not to put on two tunics.


10 Also He said to them, “In whatever place you enter a house, stay there till you depart from that place. 11 And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!”


12 So they went out and preached that people should repent. 13 And they cast out many demons, and anointed with oil many who were sick, and healed them.

9 Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. 2 He sent them to preach the kingdom of God and to heal the sick. 3 And He said to them, “Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.


4 “Whatever house you enter, stay there, and from there depart. 5 And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.”


6 So they departed and went through the towns, preaching the gospel and healing everywhere.

​

 

[SpiritPsalmist]

Coming Persecutions

16 “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. 17 But beware of men, for they will deliver you up to councils* and scourge you in their synagogues*. 18 You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19 But when they deliver you up, do not worry* about how or what you should speak. For it will be given to you in that hour what you should speak; 20 for it is not you who speak, but the Spirit of your Father who speaks in you*.


21 “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. 22 And you will be hated by all for My name’s sake. But he who endures to the end will be saved. 23 When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes*.


24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub*, how much more will they call those of his household!

Yeshua tells them up front what they are to expect. They will not receive lofty accolades. Instead they will be ripped apart like sheep by wolves. He tells them to be wise as serpents but to be harmless like doves. Think things through, don't be caught up in lies and things that others will want to tell you. You will be delivered up to the lawmakers and to kings and it will be for MY sake, as a testimony to them (the leaders) and to the Gentiles (the non Jews/heathen). You won't be loved by the world. He who endures it all to the end, will be saved. When they persecute you in one city it's ok to flee to the next. It is not expected that we just let them kill us. He tells them they will not be able to go through all the cities and towns in Israel before He returns. How that is I don't know, perhaps it's that as long as there is marrying and giving birth there is always people to hear the Good News.

Here are some good thoughts on verses 24 and 25 from commentators at studylight . org

(V.17) Sanhedrin Councils. Sanhedrins are community councils responsible for maintaining law and order and deciding local issues. ~One New Man Bible~

(V.17) Synagogues. While this word could be translated synagogues, "a gathering of people" is the primary meaning and no one would be scourged in a synagogue. Lk 4:28-30 tells of Y'shua's being driven from the city when the congregation was enraged. ~One New Man Bible~

Congregation is the appropriate translation of the Greek word Ekklesia, which means a group of people who have gathered for some particular purpose. Although often translated church, no Greek word meaning Church is used in the Greek New Testament. Another Greek word sometimes translated Church, is James 2:2, is Sunagoga, now written synagogue in English. Sunagoga means a gathering of people or an assembley. Church is not an appropriate translation of either word because that in our minds refers to an organization or to a building, while bothe Greek words, Ekklesia and Sunagoga, refer to people. The people are far more important than the organization or the building. ~One New Man Bible~​

(V.19) Worry/Anxiety. Do not ever be anxious, for we do not have anxiety, which is a curse. Instead we have zeal and are eager for the work of the LORD. ~One New Man Bible~

(V.20) The Complete Jewish Bible says " For it will not be just you speaking, but the Spirit of your heavenly Father speaking through you". It is explained that the word "just" is not in the Greek text; I have added it to avoid the implication that the Spirit of your heavenly Father might take control of someone without his knowledge or against his will. ~Jewish New Testament Commentary~

It's the Spirit of God speaking through us as we submit to Him.

(V.23) Every generation is to believe that it is in the end times. ~One New Man Bible~

(V.25) Ba'al-Zibbul or Ba'al-z'vuv (the manuscripts differ); usually seen in English as "Beelzebul" and "Beelzebub": derogatory names for the Adversary. The latter is the name of a Philistine god (2 Kings 1:2) and in Hebrew means "lord of a fly." The Ugaritic root z-b-l means "prince," making the former name imply that the Adversary has a measure of status and power; but in post-biblical Hebrew the root z-b-l means "dung," with "Ba'al-zibbul" meaning "defecator." Other interpretations are possible. ~Jewish New Testament Commentary~

(V.25) Beelzebul, from Hebrew, "lord of lofty abode," a Canaanite god, whose name was changed pejoratively to Beelzebub, "Lord of the flies" in 2 Kings 1:2-3, 6:16, and later associated with the demonic in early Jewish and Christian tradition. ~The Jewish Annotated New Testament~

9 “But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake, for a testimony to them. 10 And the gospel must first be preached to all the nations. 11 But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. 12 Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. 13 And you will be hated by all for My name’s sake. But he who endures to the end shall be saved.

12 But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name’s sake. 13 But it will turn out for you as an occasion for testimony. 14 Therefore settle it in your hearts not to meditate beforehand on what you will answer; 15 for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. 16 You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. 17 And you will be hated by all for My name’s sake.

 

[SpiritPsalmist]

Whom To Fear

26 Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known.


27 “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops*. 28 And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy* both soul and body in hell* (or Gehenna). 29 Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. 30 But the very hairs of your head are all numbered. 31 Do not fear therefore; you are of more value than many sparrows.

In addition to the last portion where Yeshua tells the disciples the troubles they will encounter from others, He tells them "do not fear them". Do not be anxious and do not fear. For God cares for sparrows and not one of them falls without it being The Father's will. The very hairs of our heads are numbered. We are more valuable then sparrows.

(V. 27) Houses and public buildings in ancient Israel had flat roofs that were often used for storage and other purposes, such as the prophet's room built for Elisha.

(V.28) Gehenna is the Greek spelling of the Hebrew term, Ge Hinnom, for valley of Hinnom, the place outside Jerusalem where garbage, trash, dead animals, and even executed criminals were disposed of. Fires burned continuously to get rid of the trash and also the bodies. Worms lived in whatever had not been consumed by the fires. The smoke, fires, and worms were a constant remindet to the residents and visitors to Jerusalem of the description of Sheol, so Gehenna was used as a synonym for Sheol. From early in the history of Isreal this valley was used for human sacrifices, offerings of babies to the heathen god, Moloch. Josh 15:8 is the earliest reference, then Josh 18:16, Jer 7:32; 19:2, 6; 32:35, and 2 Chr 28:3. 2 Ki 23:10 uses the full name of the valley, Valley of the Sons of Hinnom. Hinnom means wailing, lamentation.

(V.27) The housetops were flat roofs where people gathered when the weather was pleasant (compare Mrk 2:4). Since houses were close together, people could shout from their housetops and proclaim to an impromptu audience.

(V.28) Him who can destroy..., that is, God.

(V. 26 So have no fear of them, likely reflecting the dedication of Jeremiah in Jer 1:8

(V. 28 Fear him, see Heb 10:31, lit, "Gehenna"; see Mt 5:22

(V. 29-31) Sparrows, if God cares for seemingly insignificant animals, how much more so will God care for human beings

 

[SpiritPsalmist]

Confessing Messiah Before Men

32 “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. 33 But whoever denies Me before men, him I will also deny before My Father who is in heaven.

Continuing on, Yeshua tells them even though they are persecuted, their faithfulness to affirm their faith, allegiance, and belonging to Him and what He has taught them will bring them the reward of Him speaking to His Father in heaven on their behalf. HE will say, "I know him, he is mine. He put his faith and trust in Me for his salvation. He belongs to Me". Yeshua added that giving into fear and anxiety and denying Him, would result in His not speaking to the Father in heaven on their behalf. They possibly would hear "depart from Me, I never knew you".

Remember Peter denied Yeshua 3 times. He claimed he did not know Yeshua. Later on though there was a dramatic change in Peter and he gave his life for preaching the Gospel. He did not give up and say there is no hope for me, although I would not doubt that is how he felt. Peter received forgiveness for his denial and we know that Yeshua is speaking very highly of Him before His Father.

Remain faithful to Him, the rewards will be worth it.

32 “Whoever acknowledges me in the presence of others I will also acknowledge in the presence of my Father in heaven. 33 But whoever disowns me before others I will disown before my Father in heaven.