Book of Matthew Study

8/4/2019 Book of Matthew Study

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INTRODUCTIONThis book of Matthew study is an Introductory Level Study and is our recommendedstarting point for learning about Torah-based Messianic Bible study.The book of Matthew is our first in a series of Bible studies. Each of these studies is designed for students to reach greater depths of understanding the Hebre

w Scriptures.The other studies are:* Romans (intermediate level)* Revelation (advanced level)Materials we will be using for this Matthew study include:* "Dead Sea Scrolls" Bible* "DuTillet" and Shem Tob Hebrew versions of Matthew* Jewish New Testament & Commentary* Syriac Peshito (Murdock) version of the New Testament* Talmud, Midrash Rabbah, Zohar, and other Jewish source materialThe King James version will be the primary text presented in this study for no other reason than it is popular and well recognized. If another version is used,

it will be cited. In each section, the text of the chapter will be shown in full, followed by commentary on selected verses. In some cases there may be multipleverses that are not discussed. In others, a single verse (or even a single word) may merit a great deal of study.The purpose of this study is not to repeat what has already been presented in other works. Rather, we hope to bring fresh insight into the Scriptures from a Torah-based perspective.Before starting on chapter one, please read the following introductory material:* Part 1 - Proper Interpretation of Hebrew Biblical Texts* Part 2 - Understanding of religious, cultural, historical and political "context"* Part 3 - Use of extra-Biblical Hebrew materials to improve understandingFollowing this preliminary information, we have divided the study into ten secti

ons:1. Section I - chapters 1-4 - Introduction to Messiah2. Section II - chapters 5-7 - A Midrash on Torah Observance3. Section III - chapters 8-9 - Messiah's Miracles4. Section IV - chapters 10-12 - Messiah's Teachings5. Section V - chapter 13 - the Kingdom Parables6. Section VI - chapters 14-17 - Teachings and Miracles7. Section VII - chapters 18-20 - Teachings on the Kingdom8. Section VIII - chapters 21-23 - Reproof and Rebuke9. Section IX - chapters 24-25 - Teachings on the End Times10. Section X - chapters 26-28 - Conclusion of Earthly MinistryYou are encouraged to follow along, to submit ideas and to ask questions.

Background - Part 1Proper Interpretation of Hebrew Biblical Texts (Last updated 2/4/00)INTRODUCTIONThe modern manner of interpreting Biblical text is commonly called exegesis. This method concerns itself mostly with the literary and grammatical context of Scripture verses. Practitioners of exegesis sometimes view anything beyond the literal text as "isogesis" and often pay it little heed to it, or regard it with suspicion. This is an unfortunate error, a result of a backlash against improper allegorizing of the Scriptures, resulting in a case where "the baby is thrown outwith the bathwater."With regard to the proper understanding of the Hebrew Scriptures in their proper

context, including the "New Testament" books, there are in fact "levels" of interpretation that must be taken into consideration. This was the method used to write and interpret Scripture by the authors themselves as well as the audience o


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f their time and culture.THE RULES OF PARDES INTERPRETATION *The four level of interpretation are called: Parshat, Remez, Drash & Sod. The first letter of each word P-R-D-S is taken, and vowels are added for pronunciation,giving the word PARDES (meaning "garden" or "orchard"). Each layer is deeper and more intense than the last, like the layers of an onion.P'shat (pronounced peh-shaht' - meaning "simple")

The p'shat is the plain, simple meaning of the text. The understanding of scripture in its natural, normal sense using the customary meanings of the words beingused, literary style, historical and cultural setting, and context. The p'shat is the keystone of Scripture understanding. If we discard the p'shat we lose anyreal chance of an accurate understanding and we are no longer objectively deriving meaning from the Scriptures (exegesis), but subjectively reading meaning intothe scriptures (eisogesis). The Talmud states that no passage loses its p'shat:Talmud Shabbat 63a - Rabbi Kahana objected to Mar son of Rabbi Huna: But this refers to the words of the Torah? A verse cannot depart from its plain meaning, hereplied.Note that within the p'shat you can find several types of language, including figurative, symbolic and allegorical. The following generic guidelines can be used

to determine if a passage is figurative and therefore figurative even in its p'shat:1. When an inanimate object is used to describe a living being, the statement isfigurative. Example: Isaiah 5:7 - For the vineyard of the Lord of hosts is thehouse of Israel, and the men of Judah his pleasant plant; and he looked for judgment, but behold oppression; for righteousness, but behold a cry.2. When life and action are attributed to an inanimate object the statement is figurative. Example: Zechariah 5:1-3 - Then I turned, and lifted up my eyes, andlooked, and behold a flying scroll. And he said to me, What do you see? And I answered, I see a flying scroll; its length is twenty cubits, and its width ten cubits. And he said to me, This is the curse that goes out over the face of the whole earth; for everyone who steals shall be cut off henceforth, according to it; and everyone who swears falsely shall be cut off henceforth, according to it.

3. When an expression is out of character with the thing described, the statement is figurative. Example: Psalm 17:8 - Keep me as the apple of the eye, hide meunder the shadow of your wings ...Remez (pronounced reh-mez' - meaning "hint")This is where another (implied) meaning is alluded to in the text, usually revealling a deeper meaning. There may still be a p'shat meaning as well as another meaning as any verse can have multiple levels of meaning.An example of implied "REMEZ" Proverbs 20:10 - Different weights, and differentmeasures, both of them are alike an abomination to the Lord. The p'shat would beconcerned with a merchant using the same scale to weigh goods for all of his customers. The remez implies that this goes beyond this into aspects of fairness and honesty in anyone's life.Drash (pronounced deh-rahsh' also called "Midrash")This is a teaching or exposition or application of the P'shat and/or Remez. (Insome cases this could be considered comparable to a "sermon.") For instance, Biblical writers may take two or more unrelated verses and combine them to create averse(s) with a third meaning.There are three rules to consider when utilizing the d'rash interpretation of atext:1. A drash understanding can not be used to strip a passage of its p'shat meaning, nor may any such understanding contradict the p'shat meaning of any other scripture passage. As the Talmud states, "No passage loses its p'shat."2. Let scripture interpret scripture. Look for the scriptures themselves to define the components of an allegory.3. The primary components of an allegory represent specific realities. We should

limit ourselves to these primary components when understanding the text.Sod (pronounced sawd or sood [like "wood"] - meaning "hidden")This understanding is the hidden, secret or mystic meaning of a text. Some examp


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les of this would be the "dragon," "whore of Babylon," and number "666," all from the book of Revelation. Others would include; Yeshua's command in John chapter6:53, "Except ye eat the flesh of the Son of man, and drink his blood, ye haveno life in you." Or Paul's statement in Galatians 4:26, "But Jerusalem which isabove is free, which is the mother of us all."EXAMPLES OF PARDES FROM MATTHEWExamples of the Remez, D'rash and Sod, can be found in Matthew as follows. (Of c

ourse the p'shat is throughout the text.) Without knowledge and application of the rules of PARDES, these verses would either not make sense or indicate an error on the part of the author:RemezMatthew 2:15 - "Out of Egypt I called my son." This is a quote from Hosea 11:1 that Matthew is applying to Yeshua. If we were to insist on a literal exegesis only and researched the quote, we would have to accuse Matthew of improperly usingScripture, as Hosea is clearly speaking of the nation of Israel, and not the Messiah. Matthew however, is hinting (remez) at the relationship between Israel and the Messiah, in this and other verses he uses.D'rashMatthew 18:18 - "... Whatever you bind on earth will be bound in heaven, and wha

tever you loose on earth will be loosed in heaven" This is a verse that has beeninterpreted in numerous (incorrect) ways due to a lack of understanding that this a d'rash (teaching) concerning decisions one makes in their personal "walk with God" (called your "halakha" in Hebrew/Judaism).SodMatthew 26:28 - "Then He took the cup, gave thanks and offered it to them saying, Drink from it all of you, This is my blood ..." Taken literally this verse verse would not only be a violation of the Torah commandment against consuming blood, but along with other verses about eating Yeshua's flesh (John 6:51-56), couldbe grounds for accusations of cannibalism. There is a far deeper, more mysticalmeaning here however (the sod), even one that those who heard Him did not understand (John 6:52).The above verses will be discussed in more detail when we come to them in this s

tudy.

Background - Part 2Understanding the Context of Biblical Passages (Last updated 1/17/00)RELATED STUDY INFORMATIONFirst Century Religious and Political BackgroundWHAT IS MEANT BY "CONTEXT?"Most Bible studies will teach the concept of "taking verses in context." Unfortunately, the only concept of "context" usually taught is, "literary-grammatical,"referring to the surrounding words and sentences. While literary-grammatical context is important, there are others just as important to consider, including:* Religious/Cultural Context (1st century Jewish)* Historical/Policital Context (Jewish, Roman and Jewish-Roman)Religious/Cultural ContextThis would include "theological" statements made by Yeshua and the authors of the "New Testament" as often time they are reflecting Second Temple era religiousopinions, including those found in the Talmud. It also takes into account habitsof Jewish lifestyle, Judaism's relationship to the gentile world, and idioms and figures of speech used in first century Hebrew dialogue.Historical/Political contextThis includes "global" events leading up to the first century scene depicted inthe "New Testament," first century Jewish life under Roman authority, and relationships between Jewish religious factions such as the Pharisees, Saduccees and Essenes.

"RENEWING" YOUR MINDSETMost people studying the Scriptures today have an "approach" that is formed by their church, cultural, educational and family background. No matter how objectiv


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e they try to be ("letting the Scriptures speak for themselves"), the fact is that they are 20th century, "western-minded" people, who are reading documents from another time and (Hebrew) culture. In the case of the New Testament letters, you also have documents that were translated into the Greek language of 1900+ years ago and then into today's modern language(s).All of this presents not only a question of grammatical difficulty -- it also often involves understanding complex Hebrew religious concepts for which there was

no adequate expression in the Greek language, and are "lost" in the translation. (i.e., You need to put the text back into the context the Hebrew authors intended it to be read in.)Although this may sound "simple," it is in reality the single greatest obstaclefor the modern Bible student to overcome, especially one raised in "Christian America or Europe."The first step toward eliminating bias is to understand that Matthew, as well asthe rest of the books of the "New Testament," must be studied in the followingcontext:1. They are first century Hebrew texts written by authors with a Hebrew understanding of such things as "faith" or "salvation" or "law." They were never meant to be interpreted with a 20th century "western mindset," (that has been tainted b

y almost 2000 years of non-Jewish, and even anti-Jewish theology.)2. They were written with an assumption that the reader(s) have some grounding in Torah (i.e., books with the primary focus on gentiles, such as "Romans"), andin some cases are well established in Torah (i.e., books with the primary message to Jews, such as "Hebrews").3. They are written at a time when Rome controlled the land of Israel and its people, and gentiles "coming to faith" by the preaching of the disciples, were entering from a very anti-Semitic Roman culture and had little regard for anythingJewish, even as believers.4. They are written at a very "Messianically-focused" time in Israel's history.5. There was a wide range of opinion on spiritual matters in Judaism at that time.

FIRST CENTURY RELIGIOUS AND POLITICAL BACKGROUNDAround the time of Herod the Great (70 BCE) a civil war broke out between the two main religious factions, the Saducees and Pharisees. Prior to this, King Jannaeus, a Hasmonian who sided with the Saducees, had crucified thousands of Pharisees causing great long term hatred. The Hasmonian family were Saducees and in succession to the position of High Priest. Jannaaeus died and his wife Alexandra brought peace to the land for about 15 years when the Pharisees seeking revenge, restarted the war then went to general Pompeii of the Romans to "bring peace" tothe land. The Pharisees attacked the Saducees on Shabbat killing 12,000 priestswho refused to fight. The Pharisees then quickly allied themselves with the Romans to take control.Rome sends in a procurator named Antipater, an Edomite descendant and the fatherof Herod the Great. (This is the Herod who slaughtered the innocents as recorded in the Gospels). Antipater sent Herod to Galillee to bring down a revolt leadby the priest Zacharias. Herod put to death thousands, including innocent victims. He also appointed a gentile to the position of High Priest and had the entireSanhedrin killed with the exception of two men Hillel (hill-EL) and Shammai (sha-MY). They were recognized as popular leaders and Herod spared to prevent a full revolt. (Shammai favored the Romans, Hillel opposed them.) Herod appointed political cronies to fill the Sanhedrin.Herod then married the last Hasmonian princess, Alexandra Salome (SAH-low-may),giving him political legitimacy for ruling in Judea. Herod killed off the rest of the Hasmonians, and took total control. Herod had two sons with Alexandra. Hisolder son put on the High Priests garments at the age of thirteen. When the people saw this there is a time of national mourning and repentance as he is the fir

st legitimate High Priest in many years. Herod saw this and was threatened so hehad this son drowned in a pool. When his wife got upset Herod put her into exile with the younger son. Herod took on another wife, had five children by her, an


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d had them all killed.A populist movement began around the younger son of Alexander Salome. Herod brought a false accusation of adultery to her and had her killed. Herod then went temporarily insane as he truly loved her. Herod then had Alexandra Salomes youngerson put to death. However the younger son had children who continued. At the endof Herods life, a son from the second wife tried to take control. Herod had himkilled and his brothers imprisoned.

Herod in his final will, ordered that any person remotely related to the Hasmonian family, including his own sons, were to be killed, except for one grandson who was to live. This was carried out. Herod died a horrific death, rotting from within. This surviving grandson is the Herod on the throne when Yeshua is broughtto trial. This Herod is married to his niece (also named Salome).The Qumran community (Dead Sea Scrolls) in their literature writes a commentarycritical of an uncle being married to his niece probably written in reaction tothe Herodians, who were considered an abomination to the Jews. This is an interesting criticism as the Torah allowed for such marriages.By the time of Yeshua the Temple had been corrupted by the Herodians for some time (i.e., people had bought their way into important positions.) In response tothis corruption, a number of Saducees split off and departed into the wilderness

(and other places) and formed what became the Essenes, (eh-SEENS) setting up their own "temple" and system of sacrifices and offerings, done in the wilderness.Many of the Wilderness Essenes did not marry in order to keep "pure" and draw closer to G-d. It is this group that did most of the writing found in the Dead Sea Scrolls. Much of their terminology can be seen in Yeshuas teachings (i.e., thepoor, the meek, "the Way"). Shauls teachings on marriage may also reflect this.THE PHARISEESUnfortunately, the term "Pharisee" has become a synonym for an evil person or hypocrite. This is due to an improper understanding of history and Scripture as taught in many churches and Bible Studies. No one would say that Shaul and Nicodemus were evil, yet they were Pharisees until the day they died. I cant imagine anyone saying Yeshua gave bad advice, but He told the people to follow what the Pharisees taught. In fact much of what Yeshua Himself says in the Gospels is a reite

ration of teachings already established and taught by the Pharisees, especiallyHillel, the grandfather of Gamliel, who taught Shaul.Examples of where Yeshua agreed with Hillel are found in all four of the Gospels:TeachingYeshuaHillelCritical of tithing of plants grown only for seedsMatthew 23:23Ma'asrot 4:5-6Healing by faith on the Sabbath was allowed.Mark 3:2-4Tosefta Shabat 7:14Reached out to sinners and taught themLuke, Ch. 15Avot D'Rebbe Natan 3:1Allowed the handling of an item on Sabbath for which there was no needJohn, Ch. 5Betzah 26bThis chart is taken from "Not Subject to the Law of God?" found at www.yashanet.com/library/underlaw.htm.The Pharisees came about as a populist movement shortly after the Saducees gained power. The Saducees were the original Temple authority, made up of priests andLevites, developed around Zadok and his priests who gained control after the return from the exile (Ezras time period). By the time of Yeshua, the Saducees hadlost much of their power to the Pharisees.Yeshua Himself could best be described as teaching as a Pharisee and holding favor with the Essenes. The latter was true because He had the approval of John theBaptist, who was a leader in the Essene community. John had Scriptural authority as well, as he was from the tribe of Levi and destined to be a priest.It was because of Yeshuas relationship with these two groups, Pharisees and Essenes, (who did not necessarily think highly of each other) that he was able to hold together a coalition of His own followers made up of people from each camp. They became known as the Nazarenes, or "the Way," and whom we also refer to in these studies as the early or original "Messianic community."

Background - Part 3Use of Extra-Biblical Hebrew Materials to Improve Understanding (Last updated 2/8/00)

RELATED STUDY INFORMATIONA Hebrew or Greek "New Testament?"Yeshua and the Talmud


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COMMON MISCONCEPTIONSTwo common teachings heard in many Bible study circles are:1. You don't need anything other than the Bible to understand the Bible2. The "Holy Spirit" will guide you to understanding, so nothing else is requiredAlthough it is absolutely true that Scripture is the best source for interpreting Scripture, the fact is that much of what is written in the Bible cannot be ful

ly understood without turning to extra-Biblical Hebrew texts. Maintaining a "Sola Scriptura" approach leads to horrific error in understanding of the Hebrew texts, as everyone is then free to interpret the more difficult passages from theirown personal viewpoint, rather than looking at where the author was coming fromculturally and religiously.Take the following questions as a simple example:* What is Rome?* What is a centurion?* What is a legion?Of course most people might already know what these terms mean, having acquiredthe knowledge from their own education. But what if they did not already know? Does the Bible explain what these words designate? No. You would have to go outsi

de the Bible to find out. If something as simple this requires looking into extra-Biblical material for proper understanding, how much more then does this applyto complex Hebrew religious concepts that are not defined in the pages of the Bible?People often say they "let the Scriptures speak for themselves," unfortunately they don't practice what they preach. Typically, meaning is "assigned" to topicsand verses in the Bible based on the particular doctrine of a person's religiousdenomination. (i.e., "The cart is put in front of the horse.")Regarding the "Holy Spirit guiding you to understanding" -- though this statement is true, it is not an excuse for misinterpreting the texts due to your own bias, as will occur if you don't put them back into their Hebrew context. The HolySpirit will not contradict what the authors were conveying within their Hebrew understanding of God's word.

There are many passages in the Bible to which people arrive at completely different, even contradictory, interpretations -- all caused by erroneously, "believing they are right because the Holy Spirit showed them," rather than using the minds God gave them to dig for the truth.RESOURCES USED IN THESE STUDIESIn order to gain insight into Hebrew interpretation of the Bible's Hebrew texts,this Matthew study (and all the studies on this web site) will make use of Jewish religious and historical texts including:Talmud Scripture commentaries from before and after Yeshuas time, made up of:Mishnah Earlier material (much predating Yeshua) compiled around 220 CEGemarah Later material compiled between 200-500 CETargums Aramaic language documents that contained Scripture and commentary together. They were commonly read and discussed in Yeshua's day.Midrash Rabbah Includes very old material, compiled between 600-1000 CEZohar, Bahir, Sefer Yetzirah Ancient material from the more mystical branches ofJudaismRabbinic Commentaries Including those of: Rashi, Maimonides and Nachmanides.Qumran Texts Texts of the Dead Sea Scrolls written from around 200 BCE to 180 CEHistorical accounts of Josephus, Eusubius, Philo and othersApocrypha 15 books written between 300 BCE and Yeshuas timePseudepigrapha 60 books written from 300 BCE to 100 CE. Hellenistic Jewish influencesBook of Jasher An ancient Biblical history book, referred to in Joshua 10:13 & 2Sam. 1:18Book of Enoch Another ancient text, mentioned in the book of Jude

It is critical to remember, that these texts contain a wide range of opinion. Their proper use will help shed great light on any Bible study and help in arriving at a proper Hebraic (original) understanding of the more difficult passages.


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Many of the concepts Yeshua taught were already present in Jewish thought. His teachings were not entirely "new," but the authority with which He delivered themwas. See 18 such examples from the books of Matthew and Mark.

YESHUA AND THE TALMUDThe following chart comes from the document, "Not Subject to the Law of God?" found at www.yashanet.com/library/underlaw.htm. It shows that rather than teaching

contrary to the Pharisees (a common misconception) Yeshua supported much of what they taught, as he often quoted from the Mishnah (the early portion of the Talmud) which is an entirely Pharisaic document.

Teachings of YESHUA in the GospelsTALMUDIC Teachings of the PhariseesThe Sabbath was made for man, not man for the Sabbath. - Mark 2:27The Sabbath was given into your hands, and you were not given into her hands. -Yoma 85bBy not doing for others you betray God. - Matthew 25:45One who betrays his fellow, it is as if he has betrayed God. - Tosefta Sh'vuot,ch. 3Insulting someone is like murder.- Matthew 5:21-22One who shames the face of his fellow, it is as if he has murdered him.- Bava Mezia 58bGazing lustfully upon a married woman is akin to adultery.- Matthew 5:28One who gazes lustfully upon the small finger of a married woman, it is as if hehas committed adultery with her.- Kallah, Ch. 1God causes it to rain for the wicked as well as for the righteous.- Matthew 5:45God causes it to rain for the wicked as well as for the righteous.- Taanit 7aDon't do good deeds to be noticed.- Matthew 6:1Don't do good deeds to be noticed.- Berachot 17bGive alms to the poor in secret; let your left hand not know what your right hand does.- Matthew 6:3The greatest form of charity is when you give and do not know to whom you give,and the recipient takes and does not know from whom he takes.- Bava Batra 10bDo not elongate your prayers.- Matthew 6:7One who prays too intensely and too lengthily brings on himself heartache.- Berachot 55aDo not worry about where your food will come from tomorrow, or your drink. - Mat

thew 6:25-31He who has what to eat today, and says, "What shall I eat on the morrow?" has little faith. - Sotah 48bEach day has enough of its own troubles. - Matthew 6:34Each day has enough of its own troubles. - Berachot 9bLet your Yes be Yes and your No be No. - Matthew 5:34-37A righteous yes is a Yes; a righteous no is No. - Bava Batra 49bWisdom was given to the babes. - Matthew 11:25Prophecy has been taken from the wise and given to the babes. - Baba Batra 12bIt is much better to lose a limb than for your whole body to go to hell. - Matthew 5:29-30Better that one's belly burst than one should go down to the pit of destruction.- Niddah 13bDo not be called Rabbi. - Matthew 23:8Despise the position of Rabbi. - Avot 1:10The Son of Man is coming at an hour when you do not expect Him. - Matthew 24:44Three things come upon a man when he does not expect them: a lost item, the sting of a scorpion, and the Messiah. - Sanhedrin 97aYeshua taught in a parable that they can please the king (God) by pleasing one another. - Matthew 25:40One who is pleasing unto other people is pleasing unto God. - Avot 3:3Love your enemy. - Matthew 5:43They who are insulted but insult not back; who hear themselves reproached but answer not; who serve out of love and rejoice in their affliction--of them it is written in Scripture: They that love God are as the going forth of the sun in itsmight. - Yoma 23a, Gitin 36b, Shabat 88bThere will be no marital union in the world to come. - Matthew 23:23There will be no marital union in the world to come. - Ma'asrot 4:5-6A HEBREW OR GREEK NEW TESTAMENT?Another contibuting factor to misinterpretation is that the books of the "New Testament" are "Greek documents." The fact that the "New Testament" texts we haveare in Greek, makes them no more "Greek documents" than the Septuagint (Greek) v

ersion of the Old Testament, which the rabbis wrote into Greek 200 years beforeYeshua. The rabbis did this (as did someone at some point with the "New Testament" letters), for the benefit of the non-Jewish world so that they could also learn of the God and faith of Israel.Thus, the "New Testament" documents remain Hebrew texts written in a Hebrew mindset, and must be studied that way, if we are to determine what the authors' meanings are. And until we learn the true original meaning, discussing "what the verse means to us" (as is done in many so called "studies") is a an exercise in futility and leads to error.Having said that, there is overwhelming evidence, both historical and linguisticthat shows that the texts were originally written in Hebrew, and also that Hebrew was not a "dead language" (as was thought of for quite some time). A good source of information on the latter is "Biblical Archaeology Review" (BAR) magazine. BAR has had articles in the past few years on digs that have unearthed documents from around the first century written in Hebrew, including legal documents and one woman's personal diary.Other sources testifying to Hebrew being the language of 1st century Jews and aHebrew origin of the "New Testament" documents include:1. Recent Qumran findings (Dead Sea Scrolls) shows secular documents written atthat time concerning "current events" (i.e., not just copies of old religious texts.) indicating Hebrew was a "living" language. There are several books on theDead Sea Scrolls available. Contact YashaNet for recommendations if interested.2. Jewish coins found from that era are minted with Hebrew text on them.3. A study of the writings of the Christian "Church Fathers" shows that much ofthe "New Testament" was written in Hebrew. This includes direct statements made

by; Papias, Ireneus, Origin, Eusubius, Epiphaneus, Jerome and Clement of Alexandria.4. The prominent first century historian Josephus wrote in both his books, Antiq


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uities and Wars, that Hebrew was the language of first century Jews and that they did not know Greek. (In fact there is a Jewish tradition saying it is better to eat swine than learn Greek.)5. Modern linguistics (thanks to the input of cognisant Messianic Jewish and gentile scholars) shows that the text themselves don't lend to an "original Greek"translation. A very good book you want to get with dozens of examples is, The Semitic Origin of the New Testament, by James Trimm. This can be ordered via www.n

azarene.net. Also recommended is the Hebrew/Aramaic New Testament Research Institute at www.nazarene.net/hantri/6. Other books, such as The Jewish New Testament, by David Stern are also helpful in showing the Hebrew thought that gets lost in the Greek/English. (The lattercan be ordered through Amazon.com.)An example of a proof for an original Hebrew text, is Matthew 6:19-24:"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do notbreak through nor steal: For where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be

full of darkness. If therefore the light that is in thee be darkness, how greatis that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Yecannot serve God and mammon."In these verses we have Yeshua speaking about money, and not making it more important than God. Note that He begins speaking about money, then says something about "an evil eye," then finishes His statement about money. If this were pennedin Greek originally, you would have to ask, "Why this odd verse about an "evil eye" in the midst of a money topic?" It makes no sense. However, if you happen toknow that having an "evil eye" is a Hebrew idiom of that time for "being stingywith your money," then, a) the passage makes sense, and b) you realize it HAD to be written in Hebrew first, then whoever translated it into Greek, (unaware ofthe idiom), simply took it word-for-word from Hebrew into the Greek.

There are many "New Testament" verses that are very hard, if not impossible, tounderstand without knowledge of the deeper teachings of the Judaism of that day.There are also many places where Yeshua and Paul quote from Jewish literature as shown elsewhere in this study.It is important to note who these letters were originally meant to be read by "leaders" in the Messianic community (most likely Jews), who were well versed in the Judaism of the first century and its understanding of Torah.. (Note Peter's concerns about Paul's letters being hard to understand and often twisted about by"lawless" people -- "lawless" meaning not knowing or respecting Torah, the "Law.")Nothing in the "New Testament" was ever meant to be read out of context, by people from another culture ignorant of the Hebrew meaning to the words and the concepts behind them, and replacing this with their own personal meaning. Nor were any of the "New Testament" documents ever meant to stand on their own, apart frombeing interpreted in the context of the Torah (God's direct revelation/instruction), which of course came first.

Section I - Introduction to MessiahMatthew 1:1-4:25NOTE: The King James version will be the primary text used in this study for noother reason than it is popular and well recognized. If another version is used,it will be cited. The text of each chapter will be shown in full, followed by commentary on selected verses. In some cases there may be multiple verses that are not discussed. In others, a single verse (or even a single word) may merit a great deal of study.

Matthew 1:1-25 (last update: 3/2/00)SUBJECTS: Titles and Names; Genealogy; Women & gentiles; Joseph & Mary's Relationship; the name "Jesus;" the Ruach HaKodesh; "Lord;" prophecy; "virgin;" "Emmanu


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el."Matthew 2:1-23 (last update: 3/3/00)SUBJECTS: Bethlehem; Herod; "Magi," the "Star;" Priests, Scribes, Pharisees andSaducees; Gold, Frankincense and Myrrh; "Out of Egypt I have called my son;" "Avoice was heard in Ramah;" "... that He should be called a Nazarene."Matthew 3:1-17 (last update: 3/5/00)SUBJECTS: John the Baptist, baptism, "repent," kingdon of heaven, "near/at hand,

" "in the wilderness," John's appearance, confessing sins, Pharisees and Saducees, "my beloved Son."Matthew 4:1-25 (last update: 3/8/00)SUBJECTS: The devil, "forty days and forty nights," Son of God, "it is written,"temptations, "the Gospel," "all over Syria."

Matthew 1:1-25Introduction to Messiah Last Updated 3/3/00CHAPTER 1 TEXT:The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esro

m begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram;and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amonbegat Josias; And Josias begat Jechonias and his brethren, about the time theywere carried away to Babylon: And after they were brought to Babylon, Jechoniasbegat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom

was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christare fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, andnot willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the LORD appeared untohim in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be withchild, and shall bring forth a son, and they shall call his name Emmanuel, whichbeing interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS.1:1 Titles & Names"Jesus Christ, the son of David, the son of Abraham"The name "Jesus" is an English transliteration of the Greek Iesous, which is a transliteration of the Hebrew Yeshua. Greek has no "sh" sound and the custom thenwas for men's names to end in "-us" or "-os" or "-es" (i.e., "Apollos")."Christ" is from Christos, which is from the root chrio, meaning anointed. Thisis tied to the Hebrew word Mashiach (Messiah) also meaning anointed, having to do with being the "Anointed One," given Gods priestly and kingly authority. It sho

uld be noted that Cyrus (Koresh), in the book of Isaiah, was also called God's "messiah," as He was anointed to do God's work in smiting Babylon.The Messiah's proper name, Yeshua (Y'shua), is a contraction of Yhoshua (Joshua)


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meaning YHVH saves, having a similar root to "Yoshia," meaning "He (God) will save." This is key to understanding verse 21 (see below.)The term "Son of David" is a "Messianic title found throughout Jewish literature. Davidic references are found throughout the Tenakh (Old Testament), i.e.: 2 Samuel: 7:12-13,16; Isaiah: 11:1; Jeremiah: 23:5-6; Zechariah: 3:8; Ezekiel: 37:24; Amos: 9:11-12; Psalms 89: 4-5, 36-37; 132:11.1:1-1:16 Genealogy

The genealogies presented in Matthew and Luke present numerous difficulties that, unfortunately, are often "glossed over" (for lack of an explanation.) There are a number of issues that critics raise including:1. The "problem" with Yeshua not being Joseph's actual son2. The lineage in Luke's account passing through David's son Nathan, and not Solomon as Scripture said it had to (for the Kingship of Messiah)3. The inclusion of a lineage through Jehoiachin being invalid, as he was cursedby God4. The last segment of "14 generations" only having 13 generations listed5. Verse 11 stating that Josiah begat Jeconiah, which he did not.Regarding #1, According to Jewish law, Yeshua was Josephs son if Joseph claimed him as such which he did. Therefore Joseph's genealogy can legitimately be consid

ered Yeshua's. Note that Joseph is called "husband of Miryam" regarding Yeshuas relationship to him.

Regarding #2, many Christian commentaries try to get around the problem of the cursed Jehoiachin (see #3, below) by simply using Luke's genealogy as the one forthe Messianic lineage. There are two serious problems with this.* First is the issue of the genealogy passing through Nathan rather than Solomon(in Luke's genealogy). This is unacceptable. The promise of Messiah being a "son of David" went specifically through Solomon and not Nathan.* Secondly, lineage was passed through the father's side in first century Judaism (and before). The idea of tracing Jewishness through the mother's side developed later. Matthew's genealogy is that of Joseph, and Luke's genealogy is that ofMiriam's. Matthew's is the one that "counts" however as it passes through Solomon.

Regarding #3, the curse on Jehoachin was reversed by God Himself in Haggai 2:20-23, when He chose Zerubbabel as His signet ring, thus reestablishing that lineage and giving validity to Matthew's genealogy.Regarding #4, this is clearly an error in transcribing (more evidence of someonetranslating the book from an original Hebrew into the Greek). Fortunately, there is a version of Matthew that does not include this error and shows the (missing) 14th generation. The "DuTillet" Hebrew Matthew (available from www.nazarene.net) corrects "Abiud begat Eliakim," showing that Abiud actually begat Av'ner (Abner), who in turn begat Eliakim. The mention of 42 generations (3 x 14) is alsoof interest, as 14 is the numerical value of "David," and 42 is the numerical value of God (Eloah) in the Hebrew.Regarding #5, this is evidently another error due to translation, as 1 Chronicles 3:15-16 clearly says that Josiah was the father of Jehoiakim, who in turn wasthe father of Jeconiah. However, if we were to simply include the missing Jehoiakim, we would then have fifteen generations, which would cause verse 17 to be inerror. The most reasonable explanation may be that although the curse was lifted on Jeconiah's lineage, his name was still to be "blotted out," but a carelessscribe deleted Jehoiakim by mistake. By replacing the reference to Jeconiah withone to Jehoiakim, we would correct the error, offer a reasonable explanation for Jeconiah's ommission, and maintain the number of generations at fourteen.It should also be noted that incomplete genealogies are not alien to the Tenakh.For instance, Ezra 7:1-5, gives a genealogy found also in 1 Chronicles 6:4-15.Comparing the two:1 Chronicles 6:4-14Ezra 7:1-5EleazarEleazarPhinehasPhinehasAbishuaAbishuaBukkiBukkiUzziUzziZerahiahZerhiahMeraiothMeraiothAmariah*Ahitub*Zadok*Ahimaaz*Azariah*Johanan*AzariahAzariahAmariahAmariahAhitubAhitubZadokZadokShallum (Meshullam)ShallumHilkiahHilkiahAzariahAzraiahSeraiahSeraiahJehozadakEzraWomen & GentilesWomen (three of whom were gentiles) are found in Matthew's genealogy. This is hi

ghly unusual in texts of that era. Tamar, Rachav and Ruth were born gentile, butconsidered to be Jewish through conversion. Bat-sheva (wife of Uriyah) was bornJewish.


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Miryam, the mother of Yeshua is of course Jewish. It is interesting to note thatMiriam is also the name of Moses' sister. Christian Bibles refer to the latterby her Hebrew name, but call Yeshua's mother, "Mary." This was done to make the"New Testament" sound less Jewish (similar to calling Yeshua, "Jesus." and His brother Ya'acov "James," - though the latter is quite absurd as the English should be "Jacob.")1:18 Joseph & Marys relationship

Engagement/Betrothal was considered as good as being married in Jewish culture.In fact any children conceived during this time were considered legitimate. To dissolve the betrothal, it was necessary to acquire a "get" - a bill of divorce.The penalty for fornication with a betrothed woman was more serious than that for fornication with a fully married woman. (This is found in Talmud Sanhedrin 7:4and 11:1.)1:18 "Holy Spirit" (Ruach Ha Kodesh)Similar to "Spirit of God" (Ruach Elohim) in Genesis 1:2. Also, Genesis 3:8, istypically translated, "And they heard the sound of the Lord God walking in the garden in the cool of the day." Here, "cool of the day" is actually "ruach" in the Hebrew text, suggesting the translation, "in the Spirit of the day." See also;Isaiah 48:16, 51:13, 63:10-11.

1:21 For you shall call His name "Jesus"The English "Jesus" (as well as the Greek Iesous) are not the proper name for the Messiah, and as such, cause the text to lose some of its meaning. To say; "Foryou shall call his name "Jesus" for He will save His people from their sins,"carries as much meaning as, "You shall call His name, 'Frank' or 'Ralph'." However, the Hebrew name "Yeshua," as mentioned in the introduction, actually means "God will save," thus making sense of the text (through a play on words.)Regarding the "name" of Yeshua, it should also be noted that elsewhere is the "New Testament," we are instructed to pray or ask for things, "in His name." Thisis not teaching that our prayers are in vain unless we use the properly pronounced and spelled Hebrew name. Rather, to teach, pray or ask for things "in someone's name," means "in their authority."1:22 "Lord"

Hebrew texts use Adonai in place of YHVH. The English pronunciation and spellingis Yahweh. The term Jehovah is a hybrid word using German letters (JHVH) and vowels for the Hebrew vowel points (e-o-a) making "JeHoVaH."1:22 ProphecyVerse 22 is the first "New Testament" reference to prophecy. There have been over 50 people claiming to be Messiah (or having their followers make the claim) since Yeshua's time. Two of the more famous would be; Simon Bar Kokba (early 2nd century) who lead the failed Jewish revolt against Rome, and the Hassidic leader,Rabbi Menachem Schneerson of Brooklyn New York, who passed away just a few years ago. What is interesting in the case of Schneerson, is that his followers believed he would resurrect three days after his death, citing Hosea 6:2, "After twodays he will revive us, On the third day He will raise us up."Matthew focuses on Tenakh prophecy at great length (i.e., 2:5,15,17; 3:3; 4:14;8:17; 11:10; 12;17; 13;14,35; 21:4; 22:43). This is important as for Yeshua to be the promised Jewish Messiah, He must fulfill the conditions set forth by the Jewish prophets and cannot violate any of them. To make a claim that He is the Messiah, separate and apart from what the Tenakh says, gives Him no more validitythan any other person making such a claim. Yeshua Himself said "Salvation is ofthe Jews," claiming legitimacy for Himself as well as the Jewish Scriptures, andthe proper Jewish interpretation of those Scriptures.1:23 "Virgin"This is a controversial verse due to the use of term "Almah" in Isaiah (as opposed to "Btulah"). Arguments can be made for either term meaning, "virgin" or "young woman." Matthew may be quoting from the Septuagint. (This is the Greek versionof the Tenakh, circa 200 BCE, also called the LXX after the 70 rabbis who worke

d on it.).The Jewish writers of the LXX chose "parthenos" which is normally usedfor "virgin."1:23 "Emmanuel/Imanuel"


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Another significant title. Imanuel means "El(ohim) (is) with us," in Hebrew.IM = withANU = usEL = ElohimYeshua was never actually called this however. This is an example of a "remez,"- a hint at who He is. Other Messianic names in the Tenakh are; Shiloh, Branch,Sprout, Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

Matthew 2:1-23Introduction to Messiah Last Updated 3/3/00CHAPTER 2 TEXT:Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come toworship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribesof the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,And thou Bethlehem, in the land of Juda, art not the least among the princes of

Juda: for out of thee shall come a Governor, that shall rule my people Israel.Then Herod, when he had privily called the wise men, enquired of them diligentlywhat time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, sayi

ng, Arise, and take the young child and his mother, and flee into Egypt, and bethou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, andwould not be comforted, because they are not. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, Saying, Arise, andtake the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. And he arose, and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.2:1 BethlehemBethlehem (Beit-Lechem, literally, "House of Bread,") refers to the verse in Micah 5:1. This can be interpreted in a strict literal sense in that the Messiah will be from Beit-Lechem. Also, it could be taken in a figurative sense (still in

the "p'shat") as, Messiah will be of the lineage of David.An interesting reference can be found in the Midrash Rabbah section on Lamentations (written well after Yeshua's time) that links Messiah to Bethlehem, stating


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the He died around the time the Temple was destroyed and upon His return it would be rebuilt:Midrash Rabbah Lamentations I:51 - BECAUSE THE COMFORTER IS FAR FROM ME, EVEN HETHAT SHOULD REFRESH MY SOUL. What is the name of King Messiah? R. Abba b. Kahana said: His name is the Lord; as it is stated, And this is the name whereby he shall be called, The Lord is our righteousness (Jer. XXIII, 6). For R. Levi said: It is good for a province when its name is identical with that of its king, and t

he name of its king identical with that of its God. It is good for a province when its name is identical with that of its king, as it is written, And the name ofthe city from that day shall be the Lord is there (Ezek. XLVIII, 35). And the name of its king identical with that of its God, as it is stated, And this is the name whereby he shall be called, The Lord is our righteousness. R. Joshua b. Levi said: His name is ' Shoot ; as it is stated, Behold, a man whose name is Shoot, andwho shall shoot up out of his place, and build the temple of the Lord (Zech. VI, 12). R. Judan said in the name of R. Aibu: His name is Comforter; as it is said,THE COMFORTER IS FAR FROM ME. R. Hanina said: They do not really differ, because the numerical value of the names is the same, so that ' Comforter ' is identical with 'Shoot." The following story supports what R. Judan said in the name ofR. Aibu: It happened that a man was ploughing, when one of his oxen lowed. An Ar

ab passed by and asked,What are you?

He answered,

I am a Jew.

He said to him,

Unharness your ox and untie your plough [as a mark of mourning]. ' Why? ' he asked. ' B

ecause the Temple of the Jews is destroyed. He inquired, From where do you know this? He answered, I know it from the lowing of your ox. While he was conversing withhim, the ox lowed again. The Arab said to him, Harness your ox and tie up your plough, because the deliverer of the Jews is born.What is his name? he asked; and he answered, His name is "Comforter".What is his father's name? He answered, ' Hezekiah. ' Where do they live? ' He answered, In Birath Arba in Bethlehem of Judah. Theman sold his oxen and plough and bought felt garments for children. He journeyedfrom one city to another and from one province to another until he reached thatplace. All the villagers came to buy garments from him, but the mother of thatchild made no purchase of him. He asked her, Why do you not buy children's felt garments? She answered, ' Because a hard fate is in store for my child.Why? he asked

; and she answered, Because close on his coming the Temple was destroyed. He saidto her, We trust in the Lord of the Universe that as close on his coming it was destroyed so close on his coming it will be rebuilt. He continued, Take some of these felt garments for your child and after some days I will come to your house tocollect the money. She took some and departed. After some days the man said, I will go and see how the child is getting on. He came to the woman and asked, ' Howis the child? ' She answered, ' Did I not tell you that a hard fate is in storefor him? Misfortune has dogged him. From the time [you left] there have been strong winds and a whirlwind came and carried him off. He said to her, ' Did I not tell you at his coming [the Temple] was destroyed and at his coming it will be rebuilt? R. Abun said: Why should I learn this from an Arab when there is an explicit text wherein it is stated, And Lebanon shall fall by a mighty one (Isa. X, 34), which is followed by, And there shall come forth a shoot out of the stock ofJesse, and a twig shall grow forth out of his roots (ib. XI, 1)?Another reference is found in the Targums - Aramaic language documents that contained Scripture and commentary together. They were commonly read and discussed in Yeshua's day:Targum Jonathan: Micah 5:2 - Out of thee Beit-Lechem shall Messiah go forth before Me to exercise dominion over Israel. Who's Name has been spoken from old, from the day of eternity.2:1 Herod was KingThe Herodian dynasty ruled Israel and its surroundings from 37 BCE to 70 CE (thewar). Herod was technically Jewish by birth as his family had been forced converts (from Edom) at the time of Macabees (2nd century BCE). Herod did not reflectanything Jewish in his character, having murdered countless people, including a

ll but two leaders (Hillel and Shamai) of the religious Sanhedrin prior to the birth of Yeshua. He was a very paranoid person even having friends and family killed due to suspicion. The events of Matthew 2:1-17 are in line with his characte


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r.Perhaps out of guilt for killing the Sanhedrin, Herod launched a massive campaign to reconstruct the Second Temple that had been built under Zrubavel. This is the Temple we see Yeshua teaching in throughout the Gospels.Read on the Religious & Political Background of Judea-Samaria during this time period.2:1 Magi

These men came from Babylon or Persia. They were not sorcerers or magicians, butrather astrologer/astronomers. It is clear from the Gospels that the Magi knewwhat they were looking for, but this raises an interesting question. How would non-Jews in a foreign land know about the birth of the Messiah, know what sign tolook for and know when and where to look for it?The answer is that hundreds of years earlier, Daniel had been in Babylon and made head of the "magicians." He evidently taught them about God's ways, includingprophecies of the Messiah. The Magi passed these along for generation after generation, until the time came for Yeshua to be born.2:2 "His star"A "Star" is associated with Messiah in Midrash Rabbah:Midrash Rabbah - Deuteronomy I:20 - He said to him: I have yet to raise up the Me

ssiah,of whom it is written, For a child is born to us (Isa. IX, 5). Until I come unto my Lord unto Seir (Gen. XXXIII, I4). R. Samuel b. Nahman said: We have se

arched all the Scriptures and we have nowhere found [it stated] that Jacob evercame together with Esau at Seir. What then is the meaning of, 'Unto Seir? Jacob [meant] to say to him: 'I have yet to raise up judges and saviours to exact punishment from you. Whence this? For it is said, And saviours shall come up on mountZion to judge the mount of Esau (Obad. I, 21). Israel asked God: Master of the Universe, how long shall we remain subjected to him?' He replied: 'Until the day comes of which it is written, There shall step forth a star out of Jacob and a sceptre shall rise out of Israel (Num. XXIV, 17); when a star shall step forth from Jacob and devour the stubble of Esau.Midrash Rabbah - Lamentations II:4 - R. Johanan said: Rabbi used to expound There shall step forth a star (kokab) out of Jacob (Num. XXIV, 17), thus: read not ko

kab but kozab (lie). When R. Akiba beheld Bar Koziba he exclaimed, This is the king Messiah!See also: Numbers 24:17, 2 Peter 1:19, Rev 22:16.Rabbi Akiva named the false Messiah, Bar-Kosiba, the "son of the star" at the time of the second Jewish war with Rome (132 CE).2:4 Priests, Scribes, Pharisees and SaduceesThere were two main factions among the religious authority of Yeshua's day -- Pharisees and Saducees. Unfortunately, the term "Pharisee" has become a synonym for an evil person or hypocrite. This is due to an improper understanding of history and Scripture as taught in most churches and Bible Studies. No one would saythat Paul and Nicodemus were evil, yet they were Pharisees until the day they died.I cant imagine anyone saying Yeshua gave bad advice, but He told the people to follow what the Pharisees taught. In fact much of what Yeshua Himself says in theGospels is a reiteration of teachings already established and taught by the Pharisees, especially Hillel, the grandfather of Gamliel, who taught Paul.The Pharisees came about as a populist movement shortly after the Saducees gained power. The Saducees were the original Temple authority, made up of priests andLevites, developed around Zadok and his priests who gained control after the return from the exile (Ezras time period). By the time of Yeshua, the Saducees hadlost much of their power to the Pharisees. (The history of the Pharisees and Saducees will be covered later, where we study the rise and fall of the Hasmonians a Saducean family that rose up to control Temple when Judas Macabee fought the Selucid Greeks and restored the Temple and priesthood around 130 BCE.)Yeshua Himself could best be described as teaching as a Pharisee and holding fav

or with the Essenes. The former is true as he supported the Scriptural doctrinesof the Pharisees, told the people to obey them, and upheld their authority. (More on all this later.) The latter was true because He had the approval of John t


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he Baptist, who was a leader in the Essene community. John had Scriptural authority as well, as he was from the tribe of Levi and destined to be a priest.It was because of Yeshuas relationship with these two groups (who did not necessarily think highly of each other) that he was able to hold together a coalition of His own followers made up of people from each camp (along with the Zealots, who were more political and action-oriented). This new alliance became known as the Nazarenes, or the Way.

These are the people whom we also refer to as the early or original, "Messianiccommunity." Their faith was not "Christian," it was a continuation of the faithof Israel recognizing Yeshua as the promised Messiah.2:11 Gold, Frankincense and MyrrhThere is probably a deeper meaning to these gifts - beyond the scope of this study. The gold could speak of His Deity, the frankincense of His purity and the myrrh of His death. All three, like Yeshua are associated with the Temple and/or priesthood.2:15 "Out of Egypt I have called my son"This is an example of a Remez - a hint of a very deep truth, in this case the relationship between the Messiah and Israel, as both are called "Gods son." The verse being quoted refers to Israel and not the Messiah. Matthew is understanding t

hat the primary meaning of this passage (from Hosea) is true in an allegorical sense - Israel is "God's son." He takes this allegorical concept of Israel beingthe Son of God and says Messiah is literally the first born Son of God.2:18 "A voice was heard in Ramah ..."Another Remez is seen here, as this verse does not refer to Messiah but to the slaughter of the northern tribes by the Assyrians. Just as Rachel from her tomb in Ramah grieves for those lost lives, so the women of Beit-Lechem mourn for their slain infants.There is also a deeper mystical meaning in this verse (at the sod level) where Rachel is compared to the Shekinah (God's presence in this world) who grieves forher children (of Israel). This type of interpretation will be discussed in ourRevelation study.2:23 "... that He should be called a Nazarene."

On a literal level, this would clearly be another error on Matthew's part, as noprophet ever made this prediction. A possible explanation is that Isaiah refersto the Messiah as "branch" (netzer) which is word play on Nazarene (Natzeret).Note: The Hebrew, Aramaic and Syrian versions of Matthew all have the singular "prophet" in this verse, whereas the Greek has the plural "prophets."

Religious & Political Background of Judea-SamariaAround the time of Herod the Great (70 BCE) a civil war broke out between the Saducees and Pharisees. Prior to this, King Jannaeus, a Hasmonian who sided with the Saducees, had crucified thousands of Pharisees causing great long term hatred. The Hasmonian family were Saducees and in succession to the position of High Priest. Jannaaeus died and his wife Alexandra brought peace to the land for about15 years when the Pharisees seeking revenge, restarted the war then went to general Pompeii of the Romans to "bring peace" to the land. The Pharisees attackedthe Saducees on Shabbat killing 12,000 priests who refused to fight. The Pharisees then quickly allied themselves with the Romans to take control.Rome sent in a procurator named Antipater, an Edomite descendant and the fatherof Herod the Great. (This is the Herod who slaughtered the innocents as recordedin the Gospels). Antipater sent Herod to Galillee to bring down a revolt lead by the priest Zacharias. Herod put to death thousands, including innocent victims. He also appointed a gentile to the position of High Priest and had the entireSanhedrin killed with the exception of two men Hillel and Shammai. They were recognized as popular leaders and Herod spared to prevent a full revolt. (Shammai accomodated the Romans, Hillel opposed them.) Herod appointed political cronies to fill the Sanhedrin.

Herod then married the last Hasmonian princess, Alexandra Salome, giving him political legitimacy for ruling in Judea. Herod killed off the rest of the Hasmonians, and took total control. Herod had two sons with Alexandra. His older son put


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on the High Priests garments at the age of thirteen. When the people saw this there is a time of national mourning and repentance as he is the first legitimateHigh Priest in many years. Herod saw this and was threatened so he had this sondrowned in a pool. When his wife got upset Herod put her into exile with the younger son. Herod took on another wife, had five children by her, and had them allkilled.A populist movement began around the younger son of Alexander Salome. Herod brou

ght a false accusation of adultery to her and had her killed. Herod then went temporarily insane as he truly loved her. Herod then had Alexandra Salomes youngerson put to death. However the younger son had children who continued. At the endof Herods life, a son from the second wife tried to take control. Herod had himkilled and his brothers imprisoned.Herod in his final will, ordered that any person remotely related to the Hasmonian family, including his own sons, were to be killed, except for one grandson who was to live. This was carried out. Herod died a horrific death, rotting from within. This surviving grandson is the Herod on the throne when Yeshua is broughtto trial. This Herod is married to his niece (also named Salome). The Qumran community in their literature writes a commentary critical of an uncle being married to his niece probably written in reaction to the Herodians, who were consider

ed an abomination to the Jews. This is interesting as the Torah allowed such marriages.By the time of Yeshua the Temple had been corrupted by the Herodians for some time (i.e., people had bought their way into important positions. In response to this corruption, a number of Saducees split off and departed into the wilderness(and other places) and formed what became the Essenes, setting up their own "temple" and system of sacrifices and offerings, done in the wilderness.Many of the Wilderness Essenes did not marry in order to keep "pure" and draw closer to G-d. It is this group that did most of the writing found in Qumran (theDead Sea Scrolls). Much of their terminology can be seen in Yeshuas teachings (i.e., the poor, the meek, "the Way"). Shauls teachings on marriage may also reflectthis.

Matthew 3:1-17Introduction to Messiah Last Updated 3/19/00CHAPTER 3 TEXT:In those days came John the Baptist, preaching in the wilderness of Judaea, Andsaying, Repent ye: for the kingdom of heaven is at hand. For this is he that wasspoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same Johnhad his raiment of camel's hair, and a leathern girdle about his loins; and hismeat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea,and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: Andthink not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. Andnow also the axe is laid unto the root of the trees: therefore every tree whichbringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, andcomest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. And Jes

us, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove,and lighting upon him: And lo a voice from heaven, saying, This is my beloved So


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n, in whom I am well pleased.3:1 John the BaptistJohn = Yo-chanan, meaning, "YHVH was gracious, showed favor."John is referred to as being "in the wilderness," an area near the Dead Sea which was inhabited by a number of people, including certain religious groups seeking to get away from the established authority in Jerusalem. One group, the Essenes broke away from the Pharisees and Saducees (see 3:7 below) and established the

mselves in the wilderness, forming their own system of sacrifices (due to corruption of Saducees), somewhere between 200 BCE and 100 BCE. John the Baptist was probably an Essene who eventually broke away from the main group and formed his own.Discoveries in the Dead Sea Scrolls (also called the Qumran documents/scrolls) have shown a very Messianic-oriented community that had certain ways of communicating. For the purpose of this study, we agree with the scholars who believe these people included Essenes. A later group that broke away from the Essenes, werethe Ebionites. They were very much isolated after the destruction of Temple.Suffice it to say, the Wilderness was a very spiritual place perhaps more so than Jerusalem at that time. We also know from Scripture that John the Baptist wasraised in the Wilderness area and had a following of his own. (Matthew chapter 3

& chapter 11, Acts 18:25; 19:3) Extra-Biblical writings say that John was savedfrom the slaughter of the innocents (Matt 2:16) by hiding in the wilderness. Wealso know that Yeshua and John were cousins and were aware of each other."Baptism"The root meaning of "baptize" is to immerse so that what is dipped takes on thequalities of what it has been dipped in. Ritual purity was important in many instances and is mentioned through the Tenakh. What we call "baptism" was a mikveh(ritual bath) and is still used today.A highly recommended book that explains some of the deeper spiritual dimensionsof the Mikvah is, Waters of Eden - The Mystery of the Mikvah, by Aryeh Kaplan.3:2 RepentRepent = "Tshuvah," (teh-SHOO-vah) and means turning from sin and returning to God. God "grants repentance" but it still requires "action" on our part (See Lamen

tations 5:21). Biblical repentance and turning from sin involves turning towardGod. As we are all easily decieved, how do we know we are in fact turned "towardGod?" What revelation has He given us as a guideline? He has given His Torah for this purpose (see 3:6 below).3:2 Kingdom of HeavenThe term "Kingdom of Heaven" is used in place of "God" by Matthew in 32 of 36 places. It refers not to a time or place but a condition in which Gods promises ofa restored universe are fulfilled. (Hebrew = Tikun Olam) For followers of Messiah, the Kingdom is both present and to come. This is similar to our salvation. Wemay be "saved" now, but our full salvation is yet to come. (See also comments on "the Gospel" in the next section.)3:2 The Kingdom "is near" or "is at hand"A more appropriate translation would be, "the Kingdom of Heaven is offered to come." (1) The Kingdom of heaven was actually being "offered" by God at this time,similar to how it was offered at Mount Sinai. At that time, the sin of the golden calf caused the offer to be "withdrawn" by God, and the opportunity to usherin the Messianic era was bumped into the future, at a time predicted by the prophet Daniel. The next opportunity arrived some 1300 years later, when John the Baptist announced the arrival of the Messiah Himself. Although a large minority ofthe Jews at that time accepted John's message about Yeshua, the greater majority did not, and again the offer of the Kingdom was withdrawn.Read a detailed article on the "Kingdom Offer."3:3 ... in the wildernessYeshua challenges the crowd of onlookers by saying, "What did you go out in theWilderness to see?" (Matt 11:9) Why were these people going out to the Wildernes

s? The answer lies with a commonly mistranslated verse, John 1:23, which usuallyreads:"The voice of one crying in the Wilderness: 'Make straight the way of the Lord.'


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"The problem lies with the punctuation, which is shown to be different in the Masoretic text, which reads:"The voice of one crying: 'In the Wilderness make straight the way of the Lord.'"The Hebrew shows that the message is being cried out to the people who are in the Wilderness. Why are they there? Because there was an understanding based on Sc

ripture that the Messiah would first come there which He did. The "crier" may ormay not be in the desert - but the Messiah definitely is. Yeshua appeared to this community (Essenes?), was baptized by John, and only then came to Jerusalem.For anyone wondering where Yeshua was between the ages of 13-30, this might offers some insight.An excellent new book on the Messianic view of the Qumran community is, The First Messiah, by Michael O. Wise.3:4 John's appearanceJohn did not dress as a typical Essene, who were known to wear white garments. His appearance is a direct association with the poor, and an association with Elijah (2 Kings 1:8). He ate locusts, some of which are kosher (Leviticus 11:21,22), and were the poor mans food in Yeshuas day. John lived outside the normal framew

ork of the society so he could perform his task.3:6 Confessing their sins"Confessing sins" is saying the same thing about them as God says. Sin is defined as a violation of God's Torah, typically translated as, "transgressing the Law" (1 John 3:4). Unfortunately, "Law" is an incorrect translation of "Torah," yetis used in all Christian Bibles. A correct translation of Torah is "revelation"or "instruction" from God. Yeshua Himself said that none of the Torah is done away with (Matthew 5:17-21) as does Paul (Romans 3:31). We will cover this in detail in an upcoming section. Scripture also tells us that Yeshua and the Father'swill are both one, that God does not change, and that Yeshua is the same yesterday, today and tomorrow.If our trust is in God's provision for sin (Yeshua), then our sins are forgivenand the "curse of the Torah" is removed - it is "nailed to the cross" with Him.

(This is what Paul talks about in several of his epistles - Our Romans study will cover this in detail.) The Torah's condemnation of us and its role as a "tutor" (or "guardian") comes to an end once we come to faith. However, the Torah (allof it) remains as our guideline to determine what sin is, and if we are "livingright" with God. We shall discuss this as we go along in this study.3:7 Pharisees and SaduceesThere were two main religious factions in Israel. The Saducees, who held to strictly literal, Torah-only view, became the temple power, became corrupt. The Pharisees, who were the Heirs of Ezra, fathers of Rabbinic Judaism, believed in extrapolating from Torah according to the Oral tradition which was believed to alsohave been given to Moses at Sinai. These oral teachings, many predating Yeshua,were finally put into print in the form of the Talmud between the 2nd and 5th centuries.As shown earlier in this study, Yeshua Himself quoted from the Talmud regularly.(If you click on this link, use the BACK button to return to this page.)Also see notes on 2:4 in previous section.3:8 Bring forth therefore fruits meet for repentance:The phrase "to bring forth fruit" in a Hebraic spiritual context, means more than simply "doing good deeds." It refers to spiritual insight and teachings.3:17 My beloved sonAdam also was Gods son (Luke 3:23). In 1 Corinthians, Yeshua is compared to Adam.1. As found in the DuTillet Hebrew Matthew. The same is true for Matthew 4:17 and 10:7.THE KINGDOM OFFERIn examining the text of Isaiah 60:22 the ancient Rabbis noticed what they calle

d a "contradiction" in the phrase "I, the L-RD, will hasten it in its time." TheTalmud discusses this verse as follows:R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. It is written,


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"In its time [will the Messianic Kingdom come], whilst it is also written, "I [the L-RD] will hasten it!"-- If they are worthy, I will hasten it; if not, [it will come] at the due time. [b.San. 98a]Thus, the Rabbis understood this verse to mean that the L-RD would offer to hasten the Messianic Kingdom, if they were worthy but if not, the Kingdom would notcome until its due time.Tractate Sanhedrin of the Talmud also tells us that the Rabbis believed that suc

h an offer was to be made around the Hebrew year 4,000 (around the first Century). The Talmud relates this tradition which it accredits to the school of Elijah:The school of Elijah teaches: The world is to exist six thousand years. In the first two thousand years was chaos; two thousand years the Torah flourished; andthe next two thousand years are the days of the Messiah, but through our many iniquities all these years have been lost. [b.San. 96a-97b]The text goes on to discuss the delay of the Messianic Kingdom, and then says:Rab said: All the predetermined dates [for the Messianic Kingdom] have passed, and the matter [now] depends only on repentance and good deeds. [b.San. 97b]This requirement for repentance prior to the Messianic Kingdom is taken directlyfrom the Torah (see Deut. 30:1-6).

MESSIAH OFFERS THE KINGDOMNow as we have already discussed, Is. 60:22 tells us that the L-RD will either "hasten" the Kingdom, or let it come about "in its [due] time", all depending onthe requirement of repentance (Deut. 30:1-6.) This Kingdom offer began in the days of Yochanan the immerser (John the Baptist), as we read in Mt. 11:12:Only from the days of Yochanan the immerser until now the Kingdom of Heaven is constricted and the forceful despoil it. [Mt. 11:12 from the DuTillet Hebrew ms.]And in Luke 16:16 we read:The Law and the prophets were until Yochanan henceforth the Kingdom of G-d is announced but everyone treats it with violence. [Lk.16:16 from Old Syriac & Peshitta Aramaic]Yochanan had been announcing, "Repent you of your lives, for the Kingdom of Heav

en is near to come" (Mt. 3:2 DuTillet.) And as soon as his work began, Y'shua proclaimed, "Turn you, turn you, in repentance: for the Kingdom of Heaven is near."(Mt. 4:17 DuTillet = Mk. 1:14-15) Now the word for "near" here in the DuTilletand ShemTob Hebrew versions is hbrq, in the Aramaic of the Old Syriac and Peshitta the Aramaic equivalent thbrqd appears. In their book Understanding the Difficult Words of Jesus, David Bivin and Roy Blizzard Jr. correctly point out that the Hebrew word "karav" brq means "to come up to and be with," or "to be where something or someone else is."; "It's here! It has arrived!" (p. 88) An example ofits usage may be seen in 2Kn. 16:12 where we read "...and the king drew near (brqyv) to the altar..." meaning he was right there at the altar.Bivin and Blizzard, however, appear to have an amillennial view of the Kingdom,writing "It [the Kingdom] is G-d ruling in the lives of men. Those who are ruledby G-d are the Kingdom of G-d." (p. 90) In truth, the phrase "Kingdom of G-d" is a variation of the phrase in the Tenach (Old Testament) "Kingdom of YHWH" (1Chron. 28:5; 2Chron. 13:8) a term used to describe the Kingdom of Israel. After studying the "Kingdom of G-d" with the Messiah for forty days (Acts 1:3) the emissaries wanted to know if the Kingdom would be restored to Israel "at this time",Y'shua answers that it is not for them to know the time (Acts 1:6-7).The truth is that the Kingdom of G-d/Heaven is the restored Kingdom of Israel (see Jer. 23:5-6; Is. 9:6-7; 11 with 1Chron. 28:5; 2Chron.13:8.) The Hebrew text of Mt. 3:2 & 4:17 = Mk. 1:14-15 does indicate that the Kingdom was right there, available, if they would just repent. The passage is a conditional statement withan implied "if" as we find in Jonah 3:4.Y'shua continued to proclaim this Kingdom offer throughout his career (Mt. 12:28= Lk. 11:20; Mk. 12:34; Lk.10:9, 11; 17:21) even sending out his emissaries wit

h the same proclamation (Mt. 10:7.) This is the meaning of the passage, "...if you are willing to receive it [the Kingdom], he [Yochanan] is Elijah who is to come." (Mt. 11:14 see 11:12).


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THE KINGDOM REJECTEDDespite the fact that the Kingdom was being offered as early as the service of Yochanan (John) the immerser, repentance was required for it to be realized (Mt.3:2-3; Mt.4:17 = Mk. 1:14-15; Dt. 30:1-6). However, from the time of Yochanan forward, the Kingdom was being rejected, "plundered" and "treated with violence" (Mt. 11:12 DuTillet; Lk. 16:16 Old Syriac & Peshitta.) Y'shua compared this rejection to those who would not dance for flute players (Mt. 11:12, 16-19.)

Y'shua also mentions this rejection in Lk. 17 where we read "...the Kingdom of G-d is among you... But first he [Y'shua] must suffer many things and BE REJECTEDBY THIS GENERATION." (Lk. 17:21, 25.) Mt. 21:43 tells us that the Kingdom wouldbe taken from those to whom Y'shua was speaking and given "to a nation" bearingits fruits (the fruits being repentance, see Mt. 3:2, 8) the words "to a nation" in the Aramaic is L'AM meaning "to a people" i.e. another generation (see Lk.17:21,25; Jer. 31:35-37; Rom. 11) This is also the meaning of Mt.8:11-12 = Lk. 13:28.THE KINGDOM OFFER EXTENDEDIt would seem that the Kingdom offer was extended beyond the crucifixion. In hisdiscourse at the Temple in Acts 3:12-26 Kefa repeated the Kingdom offer saying:

Repent therefore and be converted, that your sins may be blotted out, so that the times of refreshing may come from the presence of the L-rd, and that He may send Y'shua the Messiah, who was proclaimed to you before, whom heaven must receive until the time of restoration of all things, which G-d has spoken by the mouthof all His holy prophets since the world began. (Acts 3:19-21)Thus it would appear that if the people of Israel had entered a national repentance, even then, the Messiah would have returned to restore the Kingdom to Israelright then and there.THE KINGDOM OFFER EXPIRESThis Kingdom offer seems to have continued throughout the entire Acts period, until it expired at the end of the Book of Acts. In Acts 28 "Paul called the leaders of the Jews together... to whom he explained and solemnly testified of the Kingdom of G-d, persuading them concerning Y'shua..." (Acts 28:17, 23). Once again

a corporate repentance did not occur "... some disbelieved. So they did not agree among themselves." (Acts 28:24b-25a). At this time Paul made known that the Kingdom offer had ended saying "...the salvation of G-d has been sent to the Gentiles, and they will hear it!" (Acts. 28:28) this parallels Romans 11:11 "...to provoke them [Israel] to jealousy, salvation has been sent to the Gentiles." Which ties this concept to the Olive Tree Parable of Romans 11.THE OLIVE TREE AND THE MYSTERYThe Olive Tree Parable of Romans 11 , when viewed in light of the Kingdom offer,teaches that when the Kingdom offer expired in Acts 28:28 = Rom. 11:11, that wild branches (Gentiles) were grafted into the natural olive tree, but that at some point in the future, the natural branches would be grafted into their own olive tree. This concept of unity between Jews and Gentiles in the one body is echoed in Eph. 2-3 and Col. 1:19-26 a unity which Paul describes as a mystery "whichwas in the past concealed but now revealed" (Eph. 3:3-6 & Col. 1:26) This is because the time period of the wild branches in the olive tree following the Kingdom offer was in the past concealed. Daniel's prophecy of weeks of years (Dan. 9:24-27) goes directly from the coming of the Messiah to the final seven year period commonly known as the tribulation. Daniel accounts for no space between the two. This is why there was such expectation that the Kingdom would come in the first century.There was a mystery, a parenthetical period of time in Daniel's prophecy which was in the past concealed but later revealed. Had the Kingdom offer been acceptedin the first century, then Daniel's last seven years would have run from 63 C.E. to 70 C.E. These Years seemed in many ways to fulfil endtime prophecies (so much so that post-millenialists claim that the events of Revelations and Mt. 24 oc

curred during these years). This is because these years WOULD have been Daniel'sfinal week, had the Kingdom offer been accepted.WHY THE KINGDOM OFFER EXPIRED


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It has already been discussed that the Kingdom offer expired in 63 C.E., but why? What happened in 63 C.E.? This year was the year of the death of James the Just. According to the ancient Nazarene writer Hegesippus, James the Just was verypopular with the Jewish community in general, and many had come to be believersin Y'shua as the Messiah as a result of his charisma with the people. Certain ofJames's enemies, fearing that all Israel would join the Nazarene movement, pressed him to stand on a wing of the Temple and deny Y'shua.

Instead, James repeated the same hybrid of Ps. 110:1 & Dan. 7:13 which Y'shua had recited at his trial. In response, James' opponents cast him to the ground andstoned him to death (Hegesippus as quoted by Eusebius in Eccl. Hist 2:23). Uponthe death of James the Just, the Nazarene movement lost its steam. Even withinthe movement apostate elements began to arise. Furthermore, the Essene and Pharisaic elements of the movement began to polarize. There was no longer any chancethat the Kingdom offer would receive national acceptance in time for the Messianic Kingdom to occur in the first century. This was the very year that Acts 28:28took place.THE KINGDOM RESTOREDNow despite the fact that the condition of repentance was not met in the first Century, G-d had still promised that if the Kingdom was not hastened, that it wou

ld still take place "in its [due] time." (Is. 60:22). The emissaries understood,after studying the Kingdom of G-d with Y'shua for forty days, that the Kingdomwould eventually be restored to Israel (Acts 1:3, 6-7). Prophecies regarding this Kingdom were yet to be fulfilled (Jer. 23:5-6; Is. 9:6-7; 11), and in the NewScriptures G-d reiterated this promise (Rev. 20:1-6).By James Scott Trimm 1997 All Rights Reserved Used with permission. For more infowrite: The Society for the Advancement of Nazarene Judaism PO Box 471 Hurst, TX76053 www.nazarene.net

Matthew 4:1-25Introduction to Messiah Last Updated 3/8/00CHAPTER 4 TEXT:Then Jesus was led by the Spirit into the desert to be tempted by the devil. Aft

er fasting forty days and forty nights, he was hungry. The tempter came to him and said, "If you are the Son of God, tell these stones to become bread." Jesus answered, "It is written: `Man does not live on bread alone, but on every word that comes from the mouth of God.' Then the devil took him to the holy city and had him stand on the highest point of the temple. "If you are the Son of God," hesaid, "throw yourself down. For it is written: "He will command his angels concerning you, and they will lift you up in their hands, so that you will not strikeyour foot against a stone." Jesus answered him, "It is also written: `Do not put the Lord your God to the test.'" Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. "All thisI will give you," he said, "if you will bow down and worship me." Jesus said tohim, "Away from me, Satan! For it is written: `Worship the Lord your God, and serve him only.'" Then the devil left him, and angels came and attended him. WhenJesus heard that John had been put in prison, he returned to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali-- to fulfill what was said through the prophet Isaiah: "Land of Zebulun and land of Naphtali, the way to the sea, along the Jordan, Galilee ofthe Gentiles-- the people living in darkness have seen a great light; on thoseliving in the land of the shadow of death a light has dawned." From that time onJesus began to preach, "Repent, for the kingdom of heaven is near." As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter andhis brother Andrew. They were casting a net into the lake, for they were fishermen. "Come, follow me," Jesus said, "and I will make you fishers of men." At once they left their nets and followed him. Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with the

ir father Zebedee, preparing their nets. Jesus called them, and immediately theyleft the boat and their father and followed him. Jesus went throughout Galilee,teaching in their synagogues, preaching the good news of the kingdom, and heali


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ng every disease and sickness among the people. News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him.4:1 The devilHebrew: "haSatan" (HAH-say-TAHN) - the adversary, opponent, rebel.

References:* Isaiah 14:11-15 is a taunt of the king of Babylon with a "hidden" reference toSatan* Ezekiel 28:11-19* Job 1, 2, 40, 41, 42:6 - a created being opposed to God* Genesis 3 & Revelation 12:9Satan is the background source of all sin, evil and opposition to God. The Tenakh and "New Testament" take

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